The Little Known Biblical Curse of Egypt by Isaiah

[MMS]

that’s not up to you to figure out or worry about, I’ll let God be the judge ultimately

I figure God can reveal himself to people however he wants individually (like he did with prophets or normal people living before all the different religions) who’s to say what god can or can’t do or how. I wouldn’t put god in a box so I don’t know the answer

but you (and most people alive today) have heard the gospel and have a choice then you are accountable

im sure there’s better scriptures/teaching dealing with answering this topic you can google that to help make more sense to you

what did Moses say that contradicts other parts of the Bible?

Nobody is blameless by how they live. Nobody is perfect

Moses gave a godless people a law and a semblance of who god is revealed through his laws. Yet everything that he said was in contrast to Egypt which he brought them out of

if there was no egypt...what would he base his law off of other than the 10 Commandments...furthermore he makes ground for the murder of those who disobey the law he is handing down while also saying "Thou shalt not kill"

either he is saying to you he is God and that his judgment is final or there is a discontinuity...once again its the context of him giving this law to the Levites...note Jethro's words here:

Exodus 18 :14-18

14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?

15 And Moses said unto his father in law, Because the people come unto me to enquire of God:

16 When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.

17 And Moses' father in law said unto him, The thing that thou doest is not good.

18 Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.

consider this with context that they have no pharaoh or understanding of God outside of egypt...a people whom were born and raised as slaves now being given a law and a basis for who they are.

 

[MMS]

Tetragrammaton - Wikipedia

Texts with similar theonyms[edit]
The theonyms YHW and YHH are found in the Elephantine papyri of about 500 BCE.[30] One ostracon with YH is thought to have lost the final letter of an original YHW.[31][32] These texts are in Aramaic, not the language of the Hebrew Tetragrammaton (YHWH) and, unlike the Tetragrammaton, are of three letters, not four. However, because they were written by Jews, they are assumed to refer to the same deity and to be either an abbreviated form of the Tetragrammaton or the original name from which the name YHWH developed.

Kristin De Troyer says that YHW or YHH, and also YH, are attested in the fifth and fourth-century BCE papyri from Elephantine and Wadi Daliyeh: "In both collections one can read the name of God as Yaho (or Yahu) and Ya".[33] The name YH (Yah/Jah), the first syllable of "Yahweh", appears 50 times in the Old Testament, 26 times alone (Exodus 15:2; 17:16; and 24 times in the Psalms), 24 times in the expression "Hallelujah".[34] Thomas Römer holds that "the original pronunciation of Yhwh was 'Yahô' or 'Yahû'".[35]

An Egyptian hieroglyphic inscription of the Pharaoh Amenhotep III (1402-1363 BCE) mentions a group of Shasu whom it calls "the Shashu of Yhw³" (read as: ja-h-wi or ja-h-wa). James D. G. Dunn and John W. Rogerson tentatively suggest that the Amenhotep III inscription may indicate that worship of Yahweh originated in an area to the southeast of Palestine.[36] A later inscription from the time of Ramesses II (1279-1213) in West Amara associates the Shasu nomads with S-rr, interpreted as Mount Seir, spoken of in some texts as where Yahweh comes from.[37][38] Frank Moore Cross says: "It must be emphasized that the Amorite verbal form is of interest only in attempting to reconstruct the proto-Hebrew or South Canaanite verbal form used in the name Yahweh. We should argue vigorously against attempts to take Amorite yuhwi and yahu as divine epithets."[39]

According to De Troyer, the short names, instead of being ineffable like "Yahweh", seem to have been in spoken use not only as elements of personal names but also in reference to God: "The Samaritans thus seem to have pronounced the Name of God as Jaho or Ja." She cites Theodoret (c. 393 – c. 460) as that the shorter names of God were pronounced by the Samaritans as "Iabe" and by the Jews as "Ia". She adds that the Bible also indicates that the short form "Yah" was spoken, as in the phrase "Halleluyah".[33]

The Patrologia Graeca texts of Theodoret differ slightly from what De Troyer says. In Quaestiones in Exodum 15 he says that Samaritans pronounced the name Ἰαβέ and Jews the name Άϊά.[40] (The Greek term Άϊά is a transcription of the Exodus 3:14 phrase אֶהְיֶה (ehyeh), "I am".)[41] In Haereticarum Fabularum Compendium 5.3, he uses the spelling Ἰαβαί.[42]

after reading more on it, the usage of y in front of something implies "Father" in simple egyptian

thus YHH would become Father of the Flood (Eternity)

thus YHW would become Father of the Word (Divine Utterance)

what im beginning to see though is that epithets are just what they are...epithets

Iab was the deification of milk
Iabet - Wikipedia

 

[DoubleClutch]

Moses gave a godless people a law and a semblance of who god is revealed through his laws. Yet everything that he said was in contrast to Egypt which he brought them out of

if there was no egypt...what would he base his law off of other than the 10 Commandments...furthermore he makes ground for the murder of those who disobey the law he is handing down while also saying "Thou shalt not kill"

either he is saying to you he is God and that his judgment is final or there is a discontinuity...once again its the context of him giving this law to the Levites...note Jethro's words here:

Exodus 18 :14-18



consider this with context that they have no pharaoh or understanding of God outside of egypt...a people whom were born and raised as slaves now being given a law and a basis for who they are.

I’m not sure why what Moses does is an issue for you seeing he was just a man. The Bible is a story. Egypt is just one part of a larger narrative involving gods people. It’s up to you to get the meaning from the stories, not pick it apart to fit your personal views, perspective or understanding of ancient religions/life.

but you should study Jesus closely instead of Moses as he is more important and relevant to today. Then you can go back and understand the the Torah figures better possibly.

koios can speak more on Moses probably because he and other Jews still consider themselves as under the old covenant/law as it was understood and to be obeyed before Jesus

 

[Koichos]

The "Ten Commandments" is actually a misnomer; there are many, many more than just ten individual "commandments". Besides, Sh'mos 20:1-14 is referred to as עַשֶֽׂרֶת הַדְּבָרִֽים asérĕs had'vorim (literally, "Ten of the Things" [or "Words", or "Statements", or "Sayings", or "Utterances"]) in the Torah itself (see Sh'mos 34:28 and D'vorim 4:13, 10:4 in the Hebrew original); and in Jewish tradition it is often called עַשֶֽׂרֶת הַדִּבְּרֽוֹת asérĕs haddib'ros ("Ten of the Words" [or "Utterances"]). Generally, we simply refer to Sh'mos 20:1-14 [in English] as the "Ten Utterances". The first five statements are dealing with the relationship between Hashem and Yissro'él (including the fifth statement of kibbud av v'ém (honoring our parents) since they, like Hashem, brought us into being), and the last five statements are dealing with the relationship between Yissro'él and our fellow humans. As a unit, the Ten Utterances contain within them the kernel from which the rest of the mitzvos emerge, serving as the 'Chapter Headings', so to speak, for the 248 positive 'do's and the 365 negative 'dont's.

Furthermore, not only did Hashem identify Himself, but He even made it crystal clear whom He was, and whom He was not, addressing in the opening passage (Sh'mos 20:1-2)—וַיְדַבֵּר אֱלֹקִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר: אָנֹכִי יְיָ אֱלֹקֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים Then Elohim spoke all these things, as follows: "[It is] I, Hashem your G-d, Who has taken you out of the land of Mitzroyim, out of the place of slavery..." (which, by the way, is the first "commandment" - verse 2). We have more than 600 laws all told, albeit nobody has to keep all of them—some are only for men, others are only for women; some apply to farmers who are farming in Eretz Yissro'él; some are only for kohanim; a few are only for the king when we have one—there has never been even ONE Jew to whom all 613 mitzvos applied. This is something that people have a very hard time accepting and most of them will never get it. Contrary to what the nations teach, Yissro'él is more than capable of observing her laws—לֹֽא בַשָּׁמָֽיִם הִֽוא "[the Torah] is not in Heaven" (D'vorim 30:11-14, Y'shayohu 45:19).

The שֶֽׁבַע מִצְוֺת בְּנֵֽי־נֹֽחַ sheva mitzvos b'né nó'ach ("Seven Mitzvos of No'ach's Sons") form the basis of Hashem's בְּרִֽית bris ("contract") with all of Mankind. (Adam had six: the Seven Mitzvos of B'né No'ach minus אֵֽבֶר מִן הַחַֽי éver min hĕchai "limb from a living animal"—i.e., consuming meat from a living animal.) Yissro'él is obligated to observe up to 613 mitzvos, while the gentile nations only have to obey seven. There are therefore many more ways in which a Jew may incur Hashem's displeasure as compared to a gentile; that is to say, it is much easier for non-Jews to be "right with G-d". It should be pointed out that the Ten Utterances, namely Sh'mos 20:2 through 20:14 only, from אָֽנֹכִי anochi ("I [am]") until וְכֹֽל אֲשֶֽׁר לְרֵעֶֽךָ v'chol ashĕr l'ré'echo ("all that is your fellow's") contain precisely 620 letters. One of the explanations for this number is that they correspond to the Seven Mitzvos that were given to No'ach and his sons (which are applicable to all non-Jews) and Yissro'él's 613, because the seven "Noahide" Mitzvos are not included in the count of 613 given to Yissro'él.

if there was no egypt...what would he base his law off of other than the 10 Commandments...

Avrohom Ovinu observed the laws by way of the orally transmitted tradition long before the Ten Utterances that Hashem spoke personally to us at the mountain in Chorév in the Sinai peninsula on 6th Sivan 2,448, seven weeks after we left Mitzroyim (see B'réshis 26:5). In fact, there are three laws in the Torah that are called אוֹתֽוֹת ("signs"): אוֹת בְּרִית מִילָה bris miloh (circumcision - B'réshis 17:11), אוֹת שַׁבָּת shabbes (shabboth - Sh'mos 31:13), אוֹת תְּפִלִּין t'fillin (phylacteries - Sh'mos 13:9). Mitzvos called אוֹתֽוֹת were given before Har Chorév.

furthermore he makes ground for the murder of those who disobey the law he is handing down while also saying "Thou shalt not kill"

The Hebrew original of the sixth dibb'roh ("Utterance") says לֹֽא תִרְצָֽח lo tir'tzoch ("Do not murder")—it does NOT say לֹֽא תַהֲרֹֽג lo teharóg ("Do not kill"). Accordingly, the Hebrew expression for "a murderer" is רוֹצֵחַֽ rotzé'ach (e.g., Iyyov 24:14). The key-word here is murder, for there are certain circumstances when killing is not only justified, but required; we are commanded to kill many times: we are commanded to kill animals for offerings, to kill-first anything or anyone that is coming to kill us, [a specific duty] to kill any עֲמָלֵקִֽי Amoleiki, and so on. If the root verb ר.צ.ח ("to murder") were really synonymous with ה.ר.ג ("to kill"), the sixth dibb'roh would prohibit ALL killing, even of animals; and without the killing of animals, we cannot have a Séfer Torah—and without Torah there is no Yissro'él (chas v'chalilah)!

The eternality of the Torah is made very clear...

Sh'mos 12:14, 12:17, 12:14, 12:42, 27:21, 28:43, 31:16
Vayikro 3:17, 7:36, 10:9, 16:29, 16:34, 17:7, 23:14, 23:21, 23:31, 23:41, 24:3
B'midbor 10:8, 15:15, 15:23, 18:23, 19:10, 19:21, 35:29
D'vorim 5:26, 29:28 et alia!

 

[MMS]

The "Ten Commandments" is actually a misnomer; there are many, many more than just ten individual "commandments". Besides, Sh'mos 20:1-14 is referred to as עַשֶֽׂרֶת הַדְּבָרִֽים asérĕs had'vorim (literally, "Ten of the Things" [or "Words", or "Statements", or "Sayings", or "Utterances"]) in the Torah itself (see Sh'mos 34:28 and D'vorim 4:13, 10:4 in the Hebrew original); and in Jewish tradition it is often called עַשֶֽׂרֶת הַדִּבְּרֽוֹת asérĕs haddib'ros ("Ten of the Words" [or "Utterances"]). Generally, we simply refer to Sh'mos 20:1-14 [in English] as the "Ten Utterances". The first five statements are dealing with the relationship between Hashem and Yissro'él (including the fifth statement of kibbud av v'ém (honoring our parents) since they, like Hashem, brought us into being), and the last five statements are dealing with the relationship between Yissro'él and our fellow humans. As a unit, the Ten Utterances contain within them the kernel from which the rest of the mitzvos emerge, serving as the 'Chapter Headings', so to speak, for the 248 positive 'do's and the 365 negative 'dont's.

Furthermore, not only did Hashem identify Himself, but He even made it crystal clear whom He was, and whom He was not, addressing in the opening passage (Sh'mos 20:1-2)—וַיְדַבֵּר אֱלֹקִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר: אָנֹכִי יְיָ אֱלֹקֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים Then Elohim spoke all these things, as follows: "[It is] I, Hashem your G-d, Who has taken you out of the land of Mitzroyim, out of the place of slavery..." (which, by the way, is the first "commandment" - verse 2). We have more than 600 laws all told, albeit nobody has to keep all of them—some are only for men, others are only for women; some apply to farmers who are farming in Eretz Yissro'él; some are only for kohanim; a few are only for the king when we have one—there has never been even ONE Jew to whom all 613 mitzvos applied. This is something that people have a very hard time accepting and most of them will never get it. Contrary to what the nations teach, Yissro'él is more than capable of observing her laws—לֹֽא בַשָּׁמָֽיִם הִֽוא "[the Torah] is not in Heaven" (D'vorim 30:11-14, Y'shayohu 45:19).

The שֶֽׁבַע מִצְוֺת בְּנֵֽי־נֹֽחַ sheva mitzvos b'né nó'ach ("Seven Mitzvos of No'ach's Sons") form the basis of Hashem's בְּרִֽית bris ("contract") with all of Mankind. (Adam had six: the Seven Mitzvos of B'né No'ach minus אֵֽבֶר מִן הַחַֽי éver min hĕchai "limb from a living animal"—i.e., consuming meat from a living animal.) Yissro'él is obligated to observe up to 613 mitzvos, while the gentile nations only have to obey seven. There are therefore many more ways in which a Jew may incur Hashem's displeasure as compared to a gentile; that is to say, it is much easier for non-Jews to be "right with G-d". It should be pointed out that the Ten Utterances, namely Sh'mos 20:2 through 20:14 only, from אָֽנֹכִי anochi ("I [am]") until וְכֹֽל אֲשֶֽׁר לְרֵעֶֽךָ v'chol ashĕr l'ré'echo ("all that is your fellow's") contain precisely 620 letters. One of the explanations for this number is that they correspond to the Seven Mitzvos that were given to No'ach and his sons (which are applicable to all non-Jews) and Yissro'él's 613, because the seven "Noahide" Mitzvos are not included in the count of 613 given to Yissro'él.


Avrohom Ovinu observed the laws by way of the orally transmitted tradition long before the Ten Utterances that Hashem spoke personally to us at the mountain in Chorév in the Sinai peninsula on 6th Sivan 2,448, seven weeks after we left Mitzroyim (see B'réshis 26:5). In fact, there are three laws in the Torah that are called אוֹתֽוֹת ("signs"): אוֹת בְּרִית מִילָה bris miloh (circumcision - B'réshis 17:11), אוֹת שַׁבָּת shabbes (shabboth - Sh'mos 31:13), אוֹת תְּפִלִּין t'fillin (phylacteries - Sh'mos 13:9). Mitzvos called אוֹתֽוֹת were given before Har Chorév.


The Hebrew original of the sixth dibb'roh ("Utterance") says לֹֽא תִרְצָֽח lo tir'tzoch ("Do not murder")—it does NOT say לֹֽא תַהֲרֹֽג lo teharóg ("Do not kill"). Accordingly, the Hebrew expression for "a murderer" is רוֹצֵחַֽ rotzé'ach (e.g., Iyyov 24:14). The key-word here is murder, for there are certain circumstances when killing is not only justified, but required; we are commanded to kill many times: we are commanded to kill animals for offerings, to kill-first anything or anyone that is coming to kill us, [a specific duty] to kill any עֲמָלֵקִֽי Amoleiki, and so on. If the root verb ר.צ.ח ("to murder") were really synonymous with ה.ר.ג ("to kill"), the sixth dibb'roh would prohibit ALL killing, even of animals; and without the killing of animals, we cannot have a Séfer Torah—and without Torah there is no Yissro'él (chas v'chalilah)!


Sh'mos 12:14, 12:17, 12:14, 12:42, 27:21, 28:43, 31:16
Vayikro 3:17, 7:36, 10:9, 16:29, 16:34, 17:7, 23:14, 23:21, 23:31, 23:41, 24:3
B'midbor 10:8, 15:15, 15:23, 18:23, 19:10, 19:21, 35:29
D'vorim 5:26, 29:28 et alia!

Moses spoke with intent from his heart and with intent on his lips to separate the Levis from the rest of Israel.

However, there still is an even deeper ramification

the art of this speech and writing style came out of Egypt. The pharaohs/scribes had meticulous rules on the nature in which they wrote.

What I'm getting at is the levels that you see in Torah is by design but the question that must be asked is this...is it coincidental or by divine design or by mans design...

this is why I don't discard any of it, but I have to understand it. After reading many stele/papyri it's not clear to me.

The creation of a priestly class of people ultimately is the major outcome of Moses' work despite not setting foot in the land he told the Israelites to possess. When I consider this logically, there is an issue that I just cant put my finger on at this moment

consider when you say "we are commanded"....I keep saying Jethro warned him

 

[DoubleClutch]

Furthermore, not only did Hashem identify Himself, but He even made it crystal clear whom He was, and whom He was not, addressing in the opening passage (Sh'mos 20:1-2)—וַיְדַבֵּר אֱלֹקִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר: אָנֹכִי יְיָ אֱלֹקֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים Then Elohim spoke all these things, as follows: "[It is] I, Hashem your G-d, Who has taken you out of the land of Mitzroyim, out of the place of slavery..." (which, by the way, is the first "commandment" - verse 2). We have more than 600 laws all told, albeit nobody has to keep all of them—some are only for men, others are only for women; some apply to farmers who are farming in Eretz Yissro'él; some are only for kohanim; a few are only for the king when we have one—there has never been even ONE Jew to whom all 613 mitzvos applied. This is something that people have a very hard time accepting and most of them will never get it. Contrary to what the nations teach, Yissro'él is more than capable of observing her laws—לֹֽא בַשָּׁמָֽיִם הִֽוא "[the Torah] is not in Heaven" (D'vorim 30:11-14, Y'shayohu 45:19).

the way I see it, the Old Testament stories and history shows Israel cannot observe Gods laws no matter how hard they try

even to this day they literally cannot as they have no temple and it is modern times and there is no earthly kingdom or king

the point is Gods forgiveness and keeping his promise despite Israel continuing to sin and get punished over and over....

If Israel could keep the law there’d be no reason for sacrifices or priests or temple

if people were perfect they wouldn’t need Forgiveness,

what would be Gods role or function then?

like you said God is partly defined by the one who brought them out of slavery.... etc

if Israel kingdom didn’t fail/be conquered over and over they wouldn’t be waiting for a messiah/king

that’s why Jesus is the ultimate solution. he’s the messiah, king for the Jews and for all he Representing Gods ultimate sacrifice encompassing all sacrifices, and giving forgiveness over past and present sins

without God/Jesus Jews have no path to salvation by following Gods laws

The good thing about The bible is it always emphasizes Faith > Works

although this doesn’t mean people shouldn’t try to follow Gods laws (Ten Commandments) as best they can because just look at Israel and see what happens when you don’t

 

[DoubleClutch]

Moses spoke with intent from his heart and with intent on his lips to separate the Levis from the rest of Israel.

However, there still is an even deeper ramification

the art of this speech and writing style came out of Egypt. The pharaohs/scribes had meticulous rules on the nature in which they wrote.

What I'm getting at is the levels that you see in Torah is by design but the question that must be asked is this...is it coincidental or by divine design or by mans design...

this is why I don't discard any of it, but I have to understand it. After reading many stele/papyri it's not clear to me.

The creation of a priestly class of people ultimately is the major outcome of Moses' work despite not setting foot in the land he told the Israelites to possess. When I consider this logically, there is an issue that I just cant put my finger on at this moment

consider when you say "we are commanded"....I keep saying Jethro warned him

Egypt religions/customs had no influence on Moses.

Furthermore, the idea of a high priest and
The creation of a priestly class is not Moses work.

Genesis 14:18 introduces Melchizedek a "Priest of the Most High God

Then Jesus came, represented that same high priest/king in function for believers and more

Christians believe that through Jesus/Holy Spirit God can have a direct connection with man on earth today

no need for a physical temple, or even catholic priest middle man.... just pray/talk to God yourself

The earthly, appointed High priest of Jewish religion isn’t needed then and is irrelevant if you believe in Jesus

how can the two even be the same role. One would have to be a fraud then. Or ones arrival would mean the end of the other

Those who had arrested Jesus took him to the house of the high priest, Caiaphas, where the teachers of the law and the elders had gathered together. Peter followed from a distance, as far as the courtyard of Caiaphas' house.

The Jewish leaders were looking for false evidence against Jesus to have him put to death, but they could not find any. Eventually, Caiaphas demanded of Jesus “Tell us if you are the Messiah, the Son of God.” Jesus answered him, “So you say. But I tell all of you: from this time on you will see the Son of Man sitting at the right side of the Almighty and coming on the clouds of heaven!” Caiaphas declared this was blasphemy, so the guilty verdict was passed. Then they spat in Jesus’ face and beat him.

If you think about it, Jesus has always been the King/High Priest figure even before Egypt existed. He says it himself.

 

[MMS]

Egypt religions/customs had no influence on Moses.

Furthermore, the idea of a high priest and
The creation of a priestly class is not Moses work.

Genesis 14:18 introduces Melchizedek a "Priest of the Most High God

Then Jesus came, represented that same high priest/king in function for believers and more

Christians believe that through Jesus/Holy Spirit God can have a direct connection with man on earth today

no need for a physical temple, or even catholic priest middle man.... just pray/talk to God yourself

The earthly, appointed High priest of Jewish religion isn’t needed then and is irrelevant if you believe in Jesus

how can the two even be the same role. One would have to be a fraud then. Or ones arrival would mean the end of the other

Those who had arrested Jesus took him to the house of the high priest, Caiaphas, where the teachers of the law and the elders had gathered together. Peter followed from a distance, as far as the courtyard of Caiaphas' house.

The Jewish leaders were looking for false evidence against Jesus to have him put to death, but they could not find any. Eventually, Caiaphas demanded of Jesus “Tell us if you are the Messiah, the Son of God.” Jesus answered him, “So you say. But I tell all of you: from this time on you will see the Son of Man sitting at the right side of the Almighty and coming on the clouds of heaven!” Caiaphas declared this was blasphemy, so the guilty verdict was passed. Then they spat in Jesus’ face and beat him.

If you think about it, Jesus has always been the King/High Priest figure even before Egypt existed. He says it himself.

so you can see what I see:

Exodus 7:9-11

9“When Pharaoh tells you, ‘Perform a miracle,’ you are to say to Aaron, ‘Take your staff and throw it down before Pharaoh,’ and it will become a serpent.”

10So Moses and Aaron went to Pharaoh and did just as the LORD had commanded. Aaron threw his staff down before Pharaoh and his officials, and it became a serpent.

11But Pharaoh called the wise men and sorcerers and magicians of Egypt, and they also did the same things by their magic arts.…

how can this be? "the serpent" is a literary foil. IE a villain.

They are speaking of Apep and Satan. Two different ways to explain "evil".

This might be a rabbit hole for many the battle between pharoah and Moses was with the stylus.

even great Melkisedec...his name "My King is Truth"

is not what you think. But the Priest king of the Hattusi (Hittites) whom sold Salem to Abraham.

EDIT why do you think this Imam said this:

Shia Islam[edit]
It is narrated in Kitab al-Kafi that Ja'far al-Sadiq claims that the "Tablets of Moses and the Staff of Moses are with us. We are the heirs of the Prophets".[4]

Staff of Moses - Wikipedia

the dominant pen @Koichos 306 Psalm 2:9

 

[MMS]

@DoubleClutch read/listen to this again, have mercy on me for my words

https://www.thecoli.com/posts/40531436/

reread the Isaiah 19 on the first page

 

[jeh]

@DoubleClutch thoughts on Hosea 3:4-5 and Hosea 14:1-2

 

[DoubleClutch]

@DoubleClutch thoughts on Hosea 3:4-5 and Hosea 14:1-2

thats what I said in the post earlier. It’s what happened/ is happening to Israel.

God will always forgive his people and they will be blessed come back to him in the end to fulfill prophecy.

It only makes sense. Christians believe this. Muslims can’t/don’t.

 

[DoubleClutch]

@DoubleClutch read/listen to this again, have mercy on me for my words

https://www.thecoli.com/posts/40531436/

reread the Isaiah 19 on the first page

i dunno what I should be looking for in that post but that lupe fiasco E Honda song is

 

[MMS]

i dunno what I should be looking for in that post but that lupe fiasco E Honda song is

hundred hander briareus is a metaphor for words the son of the waters (gen 1)

qoph qoph qoph

 

[MMS]

something I've been meditating on that I believe I understand now after reading it afew times:

The Tokens of Afu Ra (Ra in his boat)

The Tokens of Afu Ra © 1991, 1993, 1997 by Charles M. Nelson

It is said that Set, after he had dismembered and scattered the body of Osiris, desired to snare the souls of all who spake not the truth in their lives. To this end he created a great magic within the Taut. As Afu Ra stood beyond the Fifth Gate, Set made five protean knots in the Measuring Cord of the Gods, dividing it into Six Sheaves, each containing Six Stalks of Papyrus. Thus folded upon itself, it bound and separated the Twelve Gods of the Cord, who stand at the Right Hand of Afu Ra, so they could not measure the words which come from the mouths of men nor stay their passage through the Sixth Gate, beyond which Set stood silently within the Hall of Judgment, cloaked in the Shadow cast by the fire in the Eye of Nebtata, the Serpent who guards the Sixth Gate. There Set offered the souls of men sheaves of papyrus. Those who could not perceive the truth of his offering thought the sheaves to be wheat, the food of immortal truth, and were destined to his eternal service. Thus, Set ensnared the souls of men before they came before Sar and the Nine Gods of Judgment.

And, in the World of Men, Set caused temples to be builded to his sacred image, and he spake to living men through the mouths of his priests that they would know Him when they passed through the Sixth Gate, seeing in his hands all that they hoped for when yet they lived.

By these subtle arts, Set ensnared many for a time. Yet, Afu Ra, seated high atop the Boat of the Gods, spied the Magic of Set from afar before passing the Sixth Gate. And perceiving also the heart and mind of Osiris in the grim judgment of Sar, Afu Ra bade the Twelve Singers of the Fifth Station to sing the Thoughts of Osiris in lieu of the Praises of Afu Ra. Thereby the Six Sheaves of Papyrus were joined together, retying the Cord of Measuring and reuniting the Twelve Gods of the Cord. So it was that the Magic of Set was contained, though, cloaked by the Shadow beyond the Sixth Gate, he knew it not.

But in the World of Men, there were still those who followed the Way of Set, believing that He could sustain them throughout eternity. Afu Ra, perceiving the folly of men, has given the Speakers of Falsehood another path which, if it is trod faithfully, enables them to pass the Twelve Gods of the Cord and come before Sar and receive the blessing of Osiris. Here then is the Way of Afu Ra:

Gather Twelve Celebrants and let them come to my temple with a single stalk of Papyrus. Give this unto my priest as the Celebrants sing the Song of the Twelve Singers of the Fifth Station of the Taut. Speak five truths as my priest parts the Papyrus five times, creating my six tokens, each equal and identical to the others. Take my tokens and build of them four perfect and identical triangles, singing the prayers of the Four Stations of Life: Birth, Manhood, Marriage, Death. From One Stalk, Six Tokens; from Six Tokens, the Four Stations; from the Four Stations, One Life. Perceive the truth of my tokens and know the Snare of Set.

its a very confusing parable but it has to do with Language and Lies...that much I know

edit 4 triangles...

One stalk (Genesis one)

Six Tokens (Six days of creation)

Four stations of life (Birth manhood marriage death)

the only fundamental truths

 

[Koichos]

even great Melkisedec...his name "My King is Truth"

The word מלכי malki in the title מלכי־צדק malki-tzeddek does not mean "my king"; it is a possessive form (genitive case) similar to אבי avi in אבי־כנען avi c'na'an ("father of C'na'an" - B'raishis 9:18, :22) and אחי achi in אחי־יפת achi yefes ("brother of Yefes" - B'raishis 10:21), and means "king of"—צדק tzeddek means "righteousness" or "justice": מלכי־צדק malki-tzeddek ("king of righteousness"). The term מלכי־צדק malki-tzeddek is found twice in Tenach: B'raishis 14:18 and T'hilim 110:4. It is not a personal name, but merely a title borne by the kings who reigned in Y'rusholayim (for which reason Dovid Hamelech is poetically referred to as such in T'hilim). Just as the kings of Mitzroyim, Amoleik, and P'leshet were called Par'oh, Agag, and Avimelech—so, Malki-Tzeddek was the traditional title of Y'rushalmiyim.

According to Jewish tradition, the Malki-Tzeddek in Avrohom's time was Shem, the second of No'ach's three sons: in fact, if you add up all the figures given in B'raishis 11:10-26 and also 25:7, you will find that Shem was actually niftar 35 years later than his great-great-great-great-great-great-great-grandson Avrohom; so there is no inconsistency in him still being alive at the time of the war between the four kings of Chaldea and the five kings of the Dead Sea Plain that is recorded in B'raishis 14. The name יְרוּשָׁלַיִם Y'rusholayim (earlier spelling: יְרוּשָׁלִַם Y'rushola'im - Aramaic: יְרוּשְׁלֶֽם Y'rush'lem) is a contraction of עִֽיר שָׁלֵֽם 'Ir Sholém ("City of Sholém") mentioned in B'raishis 14:18 where Rash"i, quoting the g'moro (Masseches N'dorim daf 32 amud bais—the same tradition is also cited in Targum Yonasan ad locum and Midrosh T'hilim 76:3), identifies the city's righteous king with שם בן־נח shem ben no'ach (No'ach's son Shem). Given that צדק tzeddek is one of the ancient names of Y'rusholayim, מלכי־צדק malki-tzeddek could also be read: "king of Tzeddek [Y'rusholayim]".

*Note that according to Midrosh B'raishis Rabboh 43:6, when Avrohom made a gift of bread and wine to the king of Sholém (also B'raishis 14:18) he "foreshadowed" the מנחות menochos ("flour-offerings") and נסכים nesochim ("wine-libations") that one day were destined to be offered by his descendants on that very spot. How odd that Avrohom did not feel it necessary to also "foreshadow" the 'olah-sacrifices and their so important blood that were also going to be offered there!

@Koichos 306 Psalm 2:9

גֵּמַטְרִיָּא Gématriyya, alternatively spelled גִּימַּטְרִיָּה Gimmatriyyah (the latter is written in transliteration with the doubled y and m because the yud and mem are marked with a דָּגֵֽשׁ dageish) is a device used at the דְּרַֽשׁ (homily), רֶֽמֶז (allegory), and סֽוֹד (secret) levels of biblical interpretation; never for פְּשָֽׁט (the actual meaning of the text). Furthermore, because gématriyya is used in connection with the interpretation of the Hebrew Scriptures in the Hebrew original, it is meaningless when applied to translations and can only be performed on the Hebrew spelling. (Speaking of which, the Aramaic portions of the Tenach [which account for 267 verses] are also written in Hebrew characters: Daniyel contains 199 verses [2:4b-7:28], Ezra contains 67 verses [4:8-6:8, 7:12-26], and Yirmeyohu contains 1 verse [10:11].)

306. יוֹצֵר yotzér is used in T'hilim 2:9 as a noun: "someone who makes [something]"; hence the common reading of potter. However, in B'raishis 2:7 regarding the narrative of man's formation, it is used as a verb and spelled with two yuddin: וַיִּיצֶר vayyitzĕr ("He fabricated [`formed']"). Chaza"l point out the oddity of the doubled yud in the passage ...וַיִּיצֶר יְיָ אֱלֹקִים אֶת־הָאָדָם ("Then Hashem-G-d formed the adam...") and suggest that it alludes to the fact that Hashem created two impulses in man, one good and one evil. By the way, I invite you to find the numerical values of the letters that make up the name ישו נצרי‎ ‎("J*sus [the] Nazarene") and see what you get. More than that, ישו נצרי‎ is written with 7 letters (i.e., 7 heads) with 10 horns (ש has 3 horns, צ has 2 horns, and the other 5 [י ו נ ר י] each have 1 horn).