you can freely look up any translation of the bible these days...what is it that you think is different
tell me what you know about the Book of Enoch since you are apparently curious about it (major book found in Ethiopian Judaism and Orthodox tewahedo)
So what? That still doesn't mean all in the transliteration is correctly interpreted. lol
It's not what I think is different, it's what is different.
The phrase "Tower of Babel" does not appear in the Bible; it is always "the city and the tower" (אֶת-הָעִיר וְאֶת-הַמִּגְדָּל) or just "the city" (הָעִיר). The original derivation of the name Babel (also the Hebrew name for Babylon) is uncertain. The native, Akkadian name of the city was Bāb-ilim, meaning "gate of God". However, that form and interpretation itself are now usually thought to be the result of an Akkadian folk etymology applied to an earlier form of the name, Babilla, of unknown meaning and probably non-Semitic origin. According to the Bible, the city received the name "Babel" from the Hebrew verb בָּלַ֥ל (bālal), meaning to jumble or to confuse…
And so on..
Now tell me what does Jesus Christ mean, from the translation?
tell me what you know about the Book of Enoch since you are apparently curious about it (major book found in Ethiopian Judaism and Orthodox tewahedo)
Ge'ez
Phonology
Vowels
a /æ/ < Proto-Semitic *a; later e
u /u/ < Proto-Semitic *ū
i /i/ < Proto-Semitic *ī
ā /aː/ < Proto-Semitic *ā; later a
e /e/ < Proto-Semitic *ay
ə /ɨ/ < Proto-Semitic *i, *u
o /o/ < Proto-Semitic *aw
Also transliterated as ä, ū/û, ī/î, a, ē/ê, e/i, ō/ô.
Geʽez consonants in relation to Proto-Semitic
Geʽez consonants have a triple opposition between voiceless, voiced, and ejective (or emphatic) obstruents. The Proto-Semitic "emphasis" in Geʽez has been generalized to include emphatic p̣. Geʽez has phonologized labiovelars, descending from Proto-Semitic biphonemes. Geʽez ś ሠ Sawt (in Amharic, also called śe-nigūś, i.e. the se letter used for spelling the word nigūś "king") is reconstructed as descended from a Proto-Semitic voiceless lateral fricative [ɬ]. Like Arabic, Geʽez merged Proto-Semitic š and s in ሰ (also called se-isat: the se letter used for spelling the word isāt "fire"). Apart from this, Geʽez phonology is comparably conservative; the only other Proto-Semitic phonological contrasts lost may be the interdental fricatives and ghayn.
Dr Pawel Wolf gave the MBI Al Jaber Public Lecture at the British Museum this year as part of the annual Seminar for Arabia Studies. The lecture was entitled 'Colonisation or Culture Transfer? The Almaqah temple of Wuqro (Tigray) sheds new light on Ethio-Sabaean culture contacts in the Northern Horn of Africa' and gave an insight into the fascinating work of the German Archaeological Institute (DAI) over the past few seasons.
Addi Akaweh, 2000 m above sea level, is in a region of Tigray which has not yet been explored for archaeological material. In the north of the Abyssinian highlands, the region is about 50 km north of the provincial capital of Mekelle, and seems to have been of importance due to its proximity to the ancient trade routes southeast of the main ancient centres of Axum and Yeha.
The temple of the Sabaean God Almaqah is one of the main archaeological discoveries of the area, though there are signs of an ancient settlement nearby and some building believed to have a sacred use at nearby Ziban Adi. They belong to a settlement area of the 1st millennium BC, a period of crucial social development in the Abyssinian highlands.
Since the Neolithic period, the Abyssinian highlands were part of a far-flung network of exchange relationships between North Africa and the Arabian Peninsula, and both African and South Arabian cultural components can be seen in its development. South Arabian inscriptions, temples and sculptures from the early 1st millennium BC, have been found at Yeha and Hawlti.
Various models of social development have been applied to explain the strong South Arabian presence such as colonization or economic and cultural relations. More research and work needs to be carried out before the contacts can be properly understood.
The primary objective of the work of the DAI in Addi Akaweh is to comprehensively record and explore the archaeological material to shed light on the local cultural transformation in the context of regional contacts. Intercultural contacts and external relations with neighbouring cultural areas such as South Arabia, the Nile Valley and the south are still unexplored, and need to be investigated cross-regionally.
The Almaqah temple offers the ideal opportunity for the study of specific religious cultural components. The reconstruction of spatial concepts, ritual procedures and votive practices sheds light on the sacral-political space of the regional elite. The temple was built in the 8th to 6th centuries BC on the ruins of an earlier building and continued in use with several modifications to probably the 3rd century BC. It resembles the early South Arabian religious buildings in form and is built from local stone. Some of its most important features are a betyl made from naturally rounded boulders and perfectly preserved and libation altar donated by a hitherto unknown king named W'RN. His dedicatory inscription proves the ancient name of Yeha for the first time and demonstrates its importance as a national religious and political centre. It also shows that elements of royal elite cultural and ideological traditions of South Arabia and the African region are used together. C14 dating confirmed the Ethiopian Sabaean inscriptions to date to the 7th century BC.
(Carolyn Perry, July 26, 2012, The Sabaean Temple of Almaqah in Addi Akaweh (Tigray), Ethiopia)
The Sabaean Temple of Almaqah in Addi Akaweh (Tigray), Ethiopia