The Little Known Biblical Curse of Egypt by Isaiah

MMS

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Bakenranef

the pharaoh deposed by Piye (time of Isaiah)

The Roman historian Tacitus mentions that many Greek and Roman writers thought he had a part in the origin of the Jewish nation:

Most writers, however, agree in stating that once a disease, which horribly disfigured the body, broke out over Egypt; that king Bocchoris, seeking a remedy, consulted the oracle of Hammon, and was bidden to cleanse his realm, and to convey into some foreign land this race detested by the gods. The people, who had been collected after diligent search, finding themselves left in a desert, sat for the most part in a stupor of grief, till one of the exiles, Moses by name, warned them not to look for any relief from God or man, forsaken as they were of both, but to trust to themselves, taking for their heaven-sent leader that man who should first help them to be quit of their present misery. They agreed, and in utter ignorance began to advance at random. Nothing, however, distressed them so much as the scarcity of water, and they had sunk ready to perish in all directions over the plain, when a herd of wild asses was seen to retire from their pasture to a rock shaded by trees. Moses followed them, and, guided by the appearance of a grassy spot, discovered an abundant spring of water. This furnished relief. After a continuous journey for six days, on the seventh they possessed themselves of a country, from which they expelled the inhabitants, and in which they founded a city and a temple.

— Tacitus, Histories, 5.3

:dwillhuh: is the Old testament...backwards? :mjtf:
 

MMS

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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!


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).
In the same nature Hebrew can be scrutinized...technically other languages can as well :patrice: IE the greek alphabet has its own backstory

In china Oracle bones and the language inscribed is far older than the typical Mandarin/Cantonese :jbhmm: how much linguistic mysticism can truly be relied upon?

IE say Hebrew (or Hebrew number system 1->10 -> 100 -> 400 etc) is the underlying substance to language...and suppose all script languages are begotten of hebrew...then as children of hebrew they should also share in their patterns no? :jbhmm:

It could be argued that out of necessity the begotten languages behave in a similar manner to the father languages
 
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Koichos

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In the same nature Hebrew can be scrutinized...technically other languages can as well :patrice: IE the greek alphabet has its own backstory

In china Oracle bones and the language inscribed is far older than the typical Mandarin/Cantonese :jbhmm: how much linguistic mysticism can truly be relied upon?

IE say Hebrew (or Hebrew number system 1->10 -> 100 -> 400 etc) is the underlying substance to language...and suppose all script languages are begotten of hebrew...then as children of hebrew they should also share in their patterns no? :jbhmm:

It could be argued that out of necessity the begotten languages behave in a similar manner to the father languages
Remember that gimmatriyyah does not "prove" anything; it is only a device used at the deeper levels of interpretation. The system cannot be applied to Greek because the alphabet itself contradicts the principle of Hebrew language and alphabet formation—the building blocks of gimmatriyyah. Hebrew is a root-oriented consonantal language—the Hebrew alphabet contains no vowel-letters and, with few exceptions, every word in the Hebrew language is derived from a tri-literal root (a phenomenon proven in the Eleventh Century CE by s'fardi rabbi and Hebrew grammarian, Yonah ibn Ganach [building upon the foundation first laid by Moroccan Jewish linguist, Y'hudah ben Dovid Chayyug]). By contrast, Greek is a system of roots and vowel-letters; gimmatriyyah cannot apply to this system (or the Latin one, for that matter) because vowels have no equivalent format. (How do you assign numerical values to non-Hebrew letters? Should the numbering-scheme include vowel-letters? What happens when the alphabet lacks the consonants y or sh [e.g., Greek and Latin]?)

In any case, it is not a secret code; anyone can work it out for themselves if they know the numerical values of the letters of the Hebrew alphabet. The system is consistent, and allows for more than one approach:
There is a method known as מִסְפָּר קִדְמִי mispor kidmi, whereby each Hebrew letter is calculated as the sum of all preceding letters from א alef until that letter. The mispor kidmi of אַבְרָהָם Avrohom is 959. 959 is 7 x 137.

"Isaac" has two forms in Tenach: יִצְחָק Yitz'chok with a צ tzaddi, the most common form; and יִשְׂחָק Yiss'chok with a שׂ sin, a seldom-used alternative. The mispor kidmi of the name יִשְׂחָק Yiss'chok is 1781. 1781 is 13 x 137.

In Torah, אַבְרָהָם Avrohom is associated with אַהֲבָה (love), while יִצְחָק Yitz'chok is associated with יִרְאָה (fear). The normative values here are אַבְרָהָם 248 with 13 אַהֲבָה, and יִצְחָק 208 with יִרְאָה 216—in sum, 685. 685 is 5 x 137.
Funny you should mention Greek: the translation of the Torah into Greek is actually mourned on עֲשָׂרָה בְּטֵבֵת Asoroh B'Teives ("[Fast of the] 10th of Teives"—one of the four Jewish fast-days decreed by the prophets on account of the destruction of Shlomo's Temple [see Zecharyoh 8:19 where these days of mourning become festivals in the messianic era]) as a tragedy that befell the Jewish nation; for it was on the 8th of Teives that Ptolemy Philadelphus ordered that a Greek translation of the Torah be made—a tradition first reported by R' Shim'on Kayyara (the Baha"g, an acronym for Ba'al Halochos G'dolos or "Master [i.e., author] of Halochos G'dolos") and later quoted by R' Ya'akov ben Asher (the Ba'al Haturim, in reference to his halochic compendium - Arba'ah Turim) in Tur, Oruch Chayyim § תק"פ.
 
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Remember that gimmatriyyah does not "prove" anything; it is only a device used at the deeper levels of interpretation. The system cannot be applied to Greek because the alphabet itself contradicts the principle of Hebrew language and alphabet formation—the building blocks of gimmatriyyah. Hebrew is a root-oriented consonantal language—the Hebrew alphabet contains no vowel-letters and, with few exceptions, every word in the Hebrew language is derived from a tri-literal root (a phenomenon proven in the Eleventh Century CE by s'fardi rabbi and Hebrew grammarian, Yonah ibn Ganach [building upon the foundation first laid by Moroccan Jewish linguist, Y'hudah ben Dovid Chayyug]). By contrast, Greek is a system of roots and vowel-letters; gimmatriyyah cannot apply to this system (or the Latin one, for that matter) because vowels have no equivalent format. (How do you assign numerical values to non-Hebrew letters? Should the numbering-scheme include vowel-letters? What happens when the alphabet lacks the consonants y or sh [e.g., Greek and Latin]?)

In any case, it is not a secret code; anyone can work it out for themselves if they know the numerical values of the letters of the Hebrew alphabet. The system is consistent, and allows for more than one approach:
There is a method known as מִסְפָּר קִדְמִי mispor kidmi, whereby each Hebrew letter is calculated as the sum of all preceding letters from א alef until that letter. The mispor kidmi of אַבְרָהָם Avrohom is 959. 959 is 7 x 137.

"Isaac" has two forms in Tenach: יִצְחָק Yitz'chok with a צ tzaddi, the most common form; and יִשְׂחָק Yiss'chok with a שׂ sin, a seldom-used alternative. The mispor kidmi of the name יִשְׂחָק Yiss'chok is 1781. 1781 is 13 x 137.

In Torah, אַבְרָהָם Avrohom is associated with אַהֲבָה (love), while יִצְחָק Yitz'chok is associated with יִרְאָה (fear). The normative values here are אַבְרָהָם 248 with 13 אַהֲבָה, and יִצְחָק 208 with יִרְאָה 216—in sum, 685. 685 is 5 x 137.
Funny you should mention Greek: the translation of the Torah into Greek is actually mourned on עֲשָׂרָה בְּטֵבֵת Asoroh B'Teives ("[Fast of the] 10th of Teives"—one of the four Jewish fast-days decreed by the prophets on account of the destruction of Shlomo's Temple [see Zecharyoh 8:19 where these days of mourning become festivals in the messianic era]) as a tragedy that befell the Jewish nation; for it was on the 8th of Teives that Ptolemy Philadelphus ordered that a Greek translation of the Torah be made—a tradition first reported by R' Shim'on Kayyara (the Baha"g, an acronym for Ba'al Halochos G'dolos or "Master [i.e., author] of Halochos G'dolos") and later quoted by R' Ya'akov ben Asher (the Ba'al Haturim, in reference to his halochic compendium - Arba'ah Turim) in Tur, Oruch Chayyim § תק"פ.
the other language that does not use vowels and matches the system of hebrew...is egyptian :jbhmm:

you say that they loathed the translation of Torah into Greek yet the earliest known compilation is the Septuagint :patrice:

why does the Jewish community not reinterpret "Thou shalt not make unto thee any graven image"

technically by ancient standards this includes letters and anything inscribed on paper, clay, walls etc

Why so extreme? Moses converted from a priestly duty in Egypt to a nomadic belief from spending time with Jethro

Yet despite this beginning we have an endless increase of graven images :jbhmm: These hebrews are not what they seem if you ask me @Koichos it is a heavy thing to scribe in the name of God.

alphabet evolution:
alphabet-evolution.2.png
 
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the other language that does not use vowels and matches the system of hebrew...is egyptian :jbhmm:
Neither does Arabic or Aramaic, and they are much closer to Hebrew (Aramaic especially).

you say that they loathed the translation of Torah into Greek yet the earliest known compilation is the Septuagint :patrice:
The Septuagint account first appears in an apocryphon of the Second Century BCE known as Letter of Aristeas, that relates that Ptolemy Philadelphus wrote to the Jewish authorities in Y'rusholayim demanding that a delegation of Rabbinic experts be sent to Alexandria, Egypt in order to translate the five books of the Torah (and only the first five books) into Greek for inclusion in his library. Aristeas claims he persuaded El'ozor, the Kohein Godol in Y'rusholayim, to send 72 scholars (six from each of the twelve tribes) with him from there to Alexandria, Egypt for the purpose of translating the first five books of the Tenach (and only those five books) into Greek; the story eventually found its way into a בָּרַיְיתָא borayyso (non-mishnaic teaching dating from the period of the mishnah) where it is further related that:
:וּמִשּׁוּם מַעֲשֶׂה דְּתַלְמַי הַמֶּלֶךְ דְּתַנְיָא מַעֲשֶׂה בְּתַלְמַי הַמֶּלֶךְ שֶׁכִּינֵּס שִׁבְעִים וּשְׁנַיִם זְקֵנִים וְהִכְנִיסָן בְּשִׁבְעִים וּשְׁנַיִם בָּתִּים, וְלֹא גִּילָּה לָהֶם עַל מָה; כִּינְסָן וְנִכְנַס אֵצֶל כׇּל־אֶחָד וְאֶחָד, וְאָמַר לָהֶם, "כִּתְבוּ לִי תּוֹרַת מֹשֶׁה רַבְּכֶם"—נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלֵב כׇּל־אֶחָד וְאֶחָד עֵצָה וְהִסְכִּימוּ כּוּלָּן לְדַעַת אַחַת
"King Ptolemy [II Philadelphus] assembled seventy-two elders and placed them in seventy-two houses, without telling them why he had brought them together; he then went into each [of the houses], and said to them, `Translate for me your teacher Moshe's Torah'—Hakodosh boruch Hu then put the same idea into the heads of each of them and they all wrote for him [the same thing]..."
—which is followed by a list of fifteen alterations (e.g. in B'raishis 1:1, בְּרֵאשִֽׁית בָּרָֽא אֱלֹקִֽים "at the start of G-d's creating" was changed to אֱלֹקִֽים בָּרָֽא בְּרֵאשִֽׁית "G-d created at the start" [lest you come to the conclusion that בְּרֵאשִֽׁית created אֱלֹקִֽים!!]) that each and every one of the translators incorporated into his translation (but which are NOT found in the surviving Greek translation that Xians cling to). The Greek version that today's Xians call the "LXX" was made by persons unknown at unknown dates and maintained by persons unknown.

The seventy-two translators ('septuagint' really ought to be septuaginta duo) made more than a dozen alterations in order to prevent misunderstanding; fifteen in total. These changes are listed in the g'moro (Masseches M'gilloh, daf tess) as follows:
  1. ) in B'raishis 1:1 — אֱלֹקִים בָּרָא בְּרֵאשִׁית "G-d created at the start" rather than בְּרֵאשִׁית בָּרָא אֱלֹקִים "at the start of G-d's creating"
  2. ) in B'raishis 1:26 — אֶעֱשֶׂה אָדָם בְּצֶלֶם וּבִדְמוּת "I shall make a man in an image and a form" rather than נַעֲשֶׂה "we shall make..."
  3. ) in B'raishis 2:2 — וַיְכַל בְּיוֹם הַשִּׁשִּׁי וַיִּשְׁבּוֹת בְּיוֹם הַשְּׁבִיעִי "He finished on the sixth day and He left off [His creative activity] on the seventh day" rather than just וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי "He finished on the seventh day"
  4. ) in B'raishis 5:2 — זָכָר וּנְקֵבָה בְּרָאוֹ "He created him male and female" rather than זָכָר וּנְקֵבָה בְּרָאָם "He created them male and female"
  5. ) in B'raishis 11:7 — הָבָה אֵרְדָה וְאָבְלָה שָׁם שְׂפָתָם "I shall descend and confuse their languages" rather than הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם "we shall descend and confuse their languages"
  6. ) in B'raishis 18:12 — וַתִּצְחַק שָׂרָה בִּקְרוֹבֶיהָ "Sarah laughed among her relatives" rather than וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ "Sarah laughed within herself"
  7. ) in B'raishis 49:6 — כִּי בְאַפָּם הָרְגוּ שׁוֹר וּבִרְצוֹנָם עִקְּרוּ אֵבוּס "For in their anger they killed a bull..." rather than כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר "For in their anger they killed a man..."
  8. ) in Sh'mos 4:20 — וַיִּקַּח מֹשֶׁה אֶת־אִשְׁתּוֹ וְאֶת־בָּנָיו וַיַּרְכִּיבֵם עַל־נוֹשֵׂא בְּנֵי אָדָם "then Moshe took his wife and his sons and made them ride on a carrier of people" rather than עַל־הַחֲמֹר... "...on a donkey"
  9. ) in Sh'mos 12:40 — וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם וּבִשְׁאָר אֲרָצוֹת אַרְבַּע מֵאוֹת שָׁנָה "the settlement of the b'né Yisroél during which they lived in Egypt and also in other countries was 400 years" rather than בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה... "...in Egypt, 430 years"
  10. ) in Sh'mos 24:5 — וַיִּשְׁלַח אֶת־זַאֲטוּטֵי בְּנֵי יִשְׂרָאֵל "he sent the b'né Yisroél's young men" (using the alternative word זַאֲטוּטֵי za'atuté and avoiding the use of נַעֲרֵי na'aré [as in the original וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל] which could also be understood to mean 'servants')
  11. ) in Sh'mos 24:11 — וְאֶל־זַאֲטוּטֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ "He took no action against the b'né Yisroél's young men" (again using the word זַאֲטוּטֵי za'atuté [instead of the original אֲצִילֵי atzilé in וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ])
  12. ) in B'midbor 16:15 — לֹא חֶמֶד אֶחָד מֵהֶם נָשָׂאתִי "I have not taken one valuable from them" rather than לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי "I have not taken one donkey from them"
  13. ) in D'vorim 4:19 — אֲשֶׁר חָלַק יְיָ אֱלֹקֶיךָ אֹתָם לְהָאִיר לְכׇל הָעַמִּים "which Hashem your G-d assigned to give light to all the nations" rather than אֲשֶׁר חָלַק יְיָ אֱלֹקֶיךָ אֹתָם לְכֹל הָעַמִּים "which Hashem your G-d assigned to all the nations"
  14. ) in D'vorim 17:3 — וַיֵּלֶךְ וַיַּעֲבוֹד אֱלֹקִים אֲחֵרִים...אֲשֶׁר לֹא־צִוִּיתִי לְעוֹבְדָם "who will go and worship other gods...which I never commanded to be worshipped" instead of just וַיֵּלֶךְ וַיַּעֲבוֹד אֱלֹקִים אֲחֵרִים...אֲשֶׁר לֹא־צִוִּיתִי "who will go and worship other gods...which I never commanded"
  15. ) and in Vayikro 11:6 — they wrote אֶת־צְעִירַת הָרַגְלַיִם "the [thing] with small legs" as opposed to אַרְנֶבֶת arneves "the hare" [as in the original אֶת־הָאַרְנֶבֶת] because אַרְנֶבֶת arneves relates to the name of one of King Ptolemy's family members, and they did not want to afford him the excuse to say שָֽׂחֲקוּ בִּֽי הַיְּהוּדִֽים sochaku bi hay'hudim "the Jews are mocking me!"

Many Xian scholars claim that Yushke and his talmidim used the Septuagint, preferring it above the preserved Hebrew text found in the Temple and בָּתֵּי כְּנֵסִיּוֹת‎ botay k'nayssiyos (Synagogues); however, if the Greek Septuagint was the Bible they used, Yushke would not have said: "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18). Why? Because 'jots' and 'tittles' are small marks made by a סוֹפֵר sofer (Jewish scribe) in Scriptural texts as a kind of ornaments on the heads of various letters of the Hebrew alphabet—the six letters ב bais, ד dallet, ה hei, ח ches, י yud, and ק kuf are marked with a single stroke, similar to a very small ז zayin; while the seven letters ג gimmel, ז zayin, ט tess, נ nun, ע ayin, צ tzaddi, and ש shin are marked with a 'crown' (תגין) of three little strokes, converging where they meet the letter's head. If Yushke had been using the Greek Septuagint, his 'scriptures' would not have contained 'jots' or 'tittles', so he must have obviously been using the Hebrew Tenach.

Moreover, Yushke always refers to the Scriptural text in one of two ways: "The Torah [Law] and the Neviyim [Prophets]" (Matthew 5:17, 7:12, 11:13, 22:40; Luke 16:16; John 1:45; Acts 13:15, 24:14, 28:23; Romans 3:21); or "Moshe's Torah [Law], the Neviyim [Prophets] and the T'hilim [Psalms - the first book of K'suvim]" (Luke 24:44). We Jews divide the Bible into three parts: Torah, the Neviyim ("Prophets") and the K'suvim ("Writings"), and Yushke was clearly making reference to these divisions (the Septuagint has no such divisions).

why does the Jewish community not reinterpret "Thou shalt not make unto thee any graven image"

technically by ancient standards this includes letters and anything inscribed on paper, clay, walls etc
What the verse actually says is
...לֹא־תַעֲשֶׂה לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל​
"You are not to make for yourself a carved statue or the appearance of anything that is in the heavens above..."
and in D'vorim 5:8 there is no conjunctive prefix ו־ so that the word פֶסֶל becomes genitive ("statue of...) and the verse reads
...לֹא־תַעֲשֶׂה לְךָ פֶסֶל כָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל​
"You are not to make for yourself a carved statue of the appearance of anything that is in the heavens above..."

Yet despite this beginning we have an endless increase of graven images :jbhmm: These hebrews are not what they seem if you ask me @Koichos it is a heavy thing to scribe in the name of God.
I take it you are not familiar with the biblical expression עַם־קְשֵׁה־עֹרֶף 'am k'shei oref.

alphabet evolution:
alphabet-evolution.2.png
B'raishis 2:23 implies that Adam was speaking in Hebrew when he said: "this will be called an אִשָּֽׁה ishoh for she was taken from an אִ֧ישׁ ish" (Hebrew is the only language in which אִשָּֽׁה ishoh ["woman"] is the cognate feminine form of the masculine noun אִ֧ישׁ ish ["man"]).
 
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Many Xian scholars claim that Yushke and his talmidim used the Septuagint, preferring it above the preserved Hebrew text found in the Temple and בָּתֵּי כְּנֵסִיּוֹת‎ botay k'nayssiyos (Synagogues); however, if the Greek Septuagint was the Bible they used, Yushke would not have said: "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18). Why? Because 'jots' and 'tittles' are small marks made by a סוֹפֵר sofer (Jewish scribe) in Scriptural texts as a kind of ornaments on the heads of various letters of the Hebrew alphabet—the six letters ב bais, ד dallet, ה hei, ח ches, י yud, and ק kuf are marked with a single stroke, similar to a very small ז zayin; while the seven letters ג gimmel, ז zayin, ט tess, נ nun, ע ayin, צ tzaddi, and ש shin are marked with a 'crown' (תגין) of three little strokes, converging where they meet the letter's head. If Yushke had been using the Greek Septuagint, his 'scriptures' would not have contained 'jots' or 'tittles', so he must have obviously been using the Hebrew Tenach.

Moreover, Yushke always refers to the Scriptural text in one of two ways: "The Torah [Law] and the Neviyim [Prophets]" (Matthew 5:17, 7:12, 11:13, 22:40; Luke 16:16; John 1:45; Acts 13:15, 24:14, 28:23; Romans 3:21); or "Moshe's Torah [Law], the Neviyim [Prophets] and the T'hilim [Psalms - the first book of K'suvim]" (Luke 24:44). We Jews divide the Bible into three parts: Torah, the Neviyim ("Prophets") and the K'suvim ("Writings"), and Yushke was clearly making reference to these divisions (the Septuagint has no such divisions).

there is another interpretation for what Yushke is saying...it also means that each time something is scribed with the perspective of god, those words and that law is binding to your children eternally for better or worse :jbhmm:

consider if the bible was one page (genesis one), what conclusion would you have of God? There is a deeper feud to Yushke and the Jewish spiritual leaders. The manner of his story telling is not in a short time frame as many would surmise.

The Norse had a belief of this kind of "sorcery" (just calling it how I see it)...temporal magic (see Njord and Hreidmar) :ehh: there was a time in history where written language was sacred and something only known to well informed/educated. Speech on the other hand has had its own sacred beliefs by many cultures.

It is only the children of Canaan (see Genesis 9) that continue this trend of judging the law of God (consider Jethros suggestion to Moses of appointing judges and a council etc)

in other words, if not for saying "Thus saith Hashem" and "The Lord of Hosts has purposed" etc....would the words have the same weight?

whatever perspective/perception the prophet or scribe had is not going to be fully known to the reader who transcribes it...regardless of what language it is in :jbhmm: This is why I agree with Yushke's theology because in essence, anyone can scribe in the name of God (or written voice; see the tribulations of Islam)...

Genesis 2:17

17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

knowledge inherently can be flipped dualistically and technically infinitely...so in essence to say you know is to judge yourself and fulfill this prophecy. Genesis encapsulates not just the sagas of the OT but other cultures as well.. Its deeper than any other book of the bible but that should tell us something when we dissect and weigh the words. If I come off as arrogant or ignorant of your learning at Yeshiva etc forgive me as I can only speak to what I have studied. :hug:
 
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By the way, the appellation Yushke (a diminutive meaning roughly "Little Yush") is intentionally demeaning, even without the appended Yiddish 'surname' Pondrek—a contraction of פַּנְדֵּֽירָא Pondéro (the name of the paramour מִרְיָֽם מְגַדְּלָֽא שֵׂעַֽר נְשַׁיָּֽיא Miryom m'gadd'lo sei'ar n'shayyo or "Miryom the women's hairdresser", the wife of one ‎S'todo and mother of the character Yaishu who is mentioned several times in the g'moro [it should be noted that this is not the same Yaishu as the man-god of Xianity]) and the Yiddish word דרעק drek (slang for ordure, roughly equivalent to the English word "sh*t"). What's more, when the two are put together, the outcome is one which resembles the words פון דרעק fun drek (Yiddish: "from ordure"). It is a Jewish title (יִידִישׁ Yiddish [or, the original spelling: אִידִישׁ 'Iddish] literally means "Jewish"), albeit irreverent. Only one יְהוֹשֻׁעַ Y'hoshu'a of any significance in Jewish history was ever known as יֵשׁוּעַ Yaishu'a, and his full name was יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק Y'hoshu'a ben Y'hotzodok, a highly honored Elder of the Jewish People from the Sixth Century BCE.
 
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@MMS

By the way, the appellation Yushke (a diminutive meaning roughly "Little Yush") is intentionally demeaning, even without the appended Yiddish 'surname' Pondrek—a contraction of פַּנְדֵּֽירָא Pondéro (the name of the paramour מִרְיָֽם מְגַדְּלָֽא שֵׂעַֽר נְשַׁיָּֽיא Miryom m'gadd'lo sei'ar n'shayyo or "Miryom the women's hairdresser", the wife of one ‎S'todo and mother of the character Yaishu who is mentioned several times in the g'moro [it should be noted that this is not the same Yaishu as the man-god of Xianity]) and the Yiddish word דרעק drek (slang for ordure, roughly equivalent to the English word "sh*t"). What's more, when the two are put together, the outcome is one which resembles the words פון דרעק fun drek (Yiddish: "from ordure"). It is a Jewish title (יִידִישׁ Yiddish [or, the original spelling: אִידִישׁ 'Iddish] literally means "Jewish"), albeit irreverent. Only one יְהוֹשֻׁעַ Y'hoshu'a of any significance in Jewish history was ever known as יֵשׁוּעַ Yaishu'a, and his full name was יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק Y'hoshu'a ben Y'hotzodok, a highly honored Elder of the Jewish People from the Sixth Century BCE.
What do you think of good and bad names with respect to the ineffable name of G-d/Adonai/Hashem

if the most high has importance to his name...why even have belittling names in your lexicon?

Strange dichotomy don’t you think?
 
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updated first post with pronunciation change :whew:
 

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What do you think of good and bad names with respect to the ineffable name of G-d/Adonai/Hashem

if the most high has importance to his name...why even have belittling names in your lexicon?
That is a total non sequitur; and anyway, Judaism requires Jews to treat idols with contempt. Torah Jews rarely have any reason to talk about 'that man' for, contrary to what some might like to hope, he is irrelevant in Judaism and is consequently considered a nonentity. Nonetheless, if a Jew ever does need to mention him, this will invariably be done using a sobriquet or other epithet, often somewhat pejorative: the most common is the Hebrew phrase פּוֹשֵֽׁעַ יִשְׂרָאֵֽל posh'é yisroél ("the Jewish rebel" or "apostate"), a term that occurs some twenty-two times throughout the g'moro (always in the plural פּוֹשֵֽׁעַ יִשְׂרָאֵֽל posh'é yisroél); and the Yiddish name יוֹשְׁקֶה Yoshke (alternatively spelled יאָשקע in which case the אָ kometz-alef may be pronounced 'o' [Yoshke] or 'u' [Yushke] depending on the dialect of Yiddish), with or without the pseudo-surname פּוֹנְדְּרֶק Pondrek (which ultimately resembles the words פון דרעק fun drek). Furthermore, the suffix '-ke' denotes a diminutive form in Polish and Russian, so that יוֹשְׁקֶה Yoshke (or יאָשקע Yushke) would be equivalent to "little Yosh/Yush".

The prohibition against using the name of an idol is written explicitly in the Torah:
:וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ

"Be careful about everything I have said to you, and do not even mention the names of any other 'gods'—they are not to be heard from your lips
[literally, `from your mouth']" (Sh'mos 23:13)

Jews are forbidden to mention the name of any idol (a false 'god') that is currently worshiped, praised, or prayed to by any significant number of people: Yushke, of course, falls within this definition, and this is why we avoid saying or even writing the 'J-name'. The reason for this is that he has become an idol—that is to say, a false 'god'; not to say that he was a 'god' chas v'sholom, but many in this world do worship and offer 'praises' to him, even calling him 'God'. In general, the issue is not even with him per se, but rather with his name, which is an obscenity as far as we are concerned. It is certainly better to be safe than sorry and to err on the side of caution; after all, nobody has to use that name. Now, whether this was followed by the Biblical authors themselves is to a large extent moot, because the prohibition is absolutely clear and explicit. But, to give one example: בֵּֽל Bél was the actual name of the ancient deity that the Biblical authors referred to as בַּֽעַל Bá'al [accent penultimate]. Simply put, they supplanted these idols' exact names with euphemisms even then!

Strange dichotomy don’t you think?
The practice of mocking the gentiles' worthless idols is ancient and goes back at least to Eliyyohu Hanovi.
:וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ​

"At around midday, Eliyyohu began mocking them: `Shout louder—he is a 'god', is he not? [maybe] he is conversing, or pursuing [his enemies], or he might be taking a stroll; perhaps he is taking a siesta and you will have to wake him up!'" (Melochim A 18:27)
 
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That is a total non sequitur; and anyway, Judaism requires Jews to treat idols with contempt. Torah Jews rarely have any reason to talk about 'that man' for, contrary to what some might like to hope, he is irrelevant in Judaism and is consequently considered a nonentity. Nonetheless, if a Jew ever does need to mention him, this will invariably be done using a sobriquet or other epithet, often somewhat pejorative: the most common is the Hebrew phrase פּוֹשֵֽׁעַ יִשְׂרָאֵֽל posh'é yisroél ("the Jewish rebel" or "apostate"), a term that occurs some twenty-two times throughout the g'moro (always in the plural פּוֹשֵֽׁעַ יִשְׂרָאֵֽל posh'é yisroél); and the Yiddish name יוֹשְׁקֶה Yoshke (alternatively spelled יאָשקע in which case the אָ kometz-alef may be pronounced 'o' [Yoshke] or 'u' [Yushke] depending on the dialect of Yiddish), with or without the pseudo-surname פּוֹנְדְּרֶק Pondrek (which ultimately resembles the words פון דרעק fun drek). Furthermore, the suffix '-ke' denotes a diminutive form in Polish and Russian, so that יוֹשְׁקֶה Yoshke (or יאָשקע Yushke) would be equivalent to "little Yosh/Yush".

The prohibition against using the name of an idol is written explicitly in the Torah:


Jews are forbidden to mention the name of any idol (a false 'god') that is currently worshiped, praised, or prayed to by any significant number of people: Yushke, of course, falls within this definition, and this is why we avoid saying or even writing the 'J-name'. The reason for this is that he has become an idol—that is to say, a false 'god'; not to say that he was a 'god' chas v'sholom, but many in this world do worship and offer 'praises' to him, even calling him 'God'. In general, the issue is not even with him per se, but rather with his name, which is an obscenity as far as we are concerned. It is certainly better to be safe than sorry and to err on the side of caution; after all, nobody has to use that name. Now, whether this was followed by the Biblical authors themselves is to a large extent moot, because the prohibition is absolutely clear and explicit. But, to give one example: בֵּֽל Bél was the actual name of the ancient deity that the Biblical authors referred to as בַּֽעַל Bá'al [accent penultimate]. Simply put, they supplanted these idols' exact names with euphemisms even then!


The practice of mocking the gentiles' worthless idols is ancient and goes back at least to Eliyyohu Hanovi.
its funny cause that game i posted with the gematria is a battle between bel and baal :dead: :skip:

i think there is more to it than meets the eye my friend

there is a danger in fixed perception that i just cant really explain but its there.

look at this post again

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

rho in greek is different than koppa (qoph) but notice the visible similarities

in essence constantine switched it up :mjgrin: "in this sign conquer"

Chi Rho

Matthew 19:23-25

23 Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.

24 Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”

25When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”
 

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its funny cause that game i posted with the gematria is a battle between bel and baal :dead: :skip:
!לוֹל

i think there is more to it than meets the eye my friend

there is a danger in fixed perception that i just cant really explain but its there.

look at this post again

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

rho in greek is different than koppa (qoph) but notice the visible similarities

in essence constantine switched it up :mjgrin: "in this sign conquer"

Chi Rho
I see.

Matthew 19:23-25
The expression כִּֽמְלֹֽא נֶֽקֶב מַֽחַט kiy'mlo nĕkkev máchat ("as with the eye [literally, 'opening'] of a needle"), implying an unlikely or impossible situation, is an ancient Jewish aphorism appearing throughout Chaza"l. Yushke frequently and directly quoted the teachings of our honored Sages; there are no less than seventy such teachings (sometimes word-for-word, as in Matt 7:12 and the Aramaic "da`aloch s'né l'chavroch lo ta`avéd zo hí kol hattorah kulloh" of Hillel Hazzoken [`Hillel the Elder']) that are derived from the Jewish oral tradition.

The eye is narrow, of course, but the point is even narrower. I am reminded of the beautiful Midrosh "Shír ha-Shírim Rabboh" (a variation is found in the Midrosh of R' Tanchumo [ed. Buber] on parshas Tol'dos):
:"`אָמַֽר הַקָּדֽוֹשׁ בָּרֽוּךְ הִֽוּא לְיִשְׂרָאֵֽל: 'בָּנַֽי, פִּתְחֽוּ־לִי פֶּֽתַח אֶחָֽד שֶֽׁל תְּשׁוּבָֽה כְּחֻדָּֽהּ שֶֽׁל מַֽחַט; וַֽאֲנִי פּוֹתֵֽחַ־לָכֶֽם פְּתָחִֽים שֶׁיִּֽהְיוּ עֲגָלֹֽוֹת וּקְרֽוֹנִיּוֹת נִכְנָסֽוֹת בּֽוֹ"​

"Hakodosh Boruch Hu said to Yissroél: `My children, make for Me an opening of t'shuvoh as with the point of a máchat, and I shall expand [it] for you [into] entrances through which wagons and coaches may pass.'"

We also say it in תַּשְׁלִֽיךְ on Rosh Hashanah as we "throw away" our avayros.
 
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!לוֹל


I see.


The expression כִּֽמְלֹֽא נֶֽקֶב מַֽחַט kiy'mlo nĕkkev máchat ("as with the eye [literally, 'opening'] of a needle"), implying an unlikely or impossible situation, is an ancient Jewish aphorism appearing throughout Chaza"l. Yushke frequently and directly quoted the teachings of our honored Sages; there are no less than seventy such teachings (sometimes word-for-word, as in Matt 7:12 and the Aramaic "da`aloch s'né l'chavroch lo ta`avéd zo hí kol hattorah kulloh" of Hillel Hazzoken [`Hillel the Elder']) that are derived from the Jewish oral tradition.

The eye is narrow, of course, but the point is even narrower. I am reminded of the beautiful Midrosh "Shír ha-Shírim Rabboh" (a variation is found in the Midrosh of R' Tanchumo [ed. Buber] on parshas Tol'dos):


We also say it in תַּשְׁלִֽיךְ on Rosh Hashanah as we "throw away" our avayros.
something to notice also is that it causes a change in Greek Isopsephy compared to Jewish Gematria

Rho - P = 100
Koppa - Q = 90

what would the equivalences be if the names were spelled wrong?

:"`אָמַֽר הַקָּדֽוֹשׁ בָּרֽוּךְ הִֽוּא לְיִשְׂרָאֵֽל: 'בָּנַֽי, פִּתְחֽוּ־לִי פֶּֽתַח אֶחָֽד שֶֽׁל תְּשׁוּבָֽה כְּחֻדָּֽהּ שֶֽׁל מַֽחַט; וַֽאֲנִי פּוֹתֵֽחַ־לָכֶֽם פְּתָחִֽים שֶׁיִּֽהְיוּ עֲגָלֹֽוֹת וּקְרֽוֹנִיּוֹת נִכְנָסֽוֹת בּֽוֹ"

"Hakodosh Boruch Hu said to Yissroél: `My children, make for Me an opening of teshuvah as with the point of a máchat, and I shall expand [it] for you [into] entrances through which wagons and coaches may pass.'"

Shifted by Yodh :jbhmm:

We are living in a world of illusion

The 90th Psalm of David, King of Israel

1 Lord, thou hast been our dwelling place in all generations.

2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

3 Thou turnest man to destruction; and sayest, Return, ye children of men.

4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.

5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.

6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

7 For we are consumed by thine anger, and by thy wrath are we troubled.

8 Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

9 For all our days are passed away in thy wrath: we spend our years as a tale that is told.

10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.

11 Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.

12 So teach us to number our days, that we may apply our hearts unto wisdom.

13 Return, O Lord, how long? and let it repent thee concerning thy servants.

14 O satisfy us early with thy mercy; that we may rejoice and be glad all our days.

15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.

16 Let thy work appear unto thy servants, and thy glory unto their children.

17 And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.
 
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MMS

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Abjad

An abjad (/ˈæbdʒæd/)[1] is a type of writing system in which (in contrast to true alphabets) each symbol or glyph stands for a consonant, in effect leaving it to readers to infer or otherwise supply an appropriate vowel. The term is a neologism introduced in 1990 by Peter T. Daniels.[2] Other terms for the same concept include: partial phonemic script, segmentally linear defective phonographic script, consonantary, consonant writing and consonantal alphabet.[3]

So-called impure abjads represent vowels with either optional diacritics, a limited number[specify] of distinct vowel glyphs, or both. The name abjad is based on the Arabic alphabet's first (in its original order) four letters — corresponding to a, b, j, d — to replace the more common terms "consonantary" and "consonantal alphabet", in describing the family of scripts classified as "West Semitic."

some info expanding on the old beliefs of sacred language depending on usage

Impure abjads have characters for some vowels, optional vowel diacritics, or both. The term pure abjad refers to scripts entirely lacking in vowel indicators.[6] However, most modern abjads, such as Arabic, Hebrew, Aramaic, and Pahlavi, are "impure" abjads – that is, they also contain symbols for some of the vowel phonemes, although the said non-diacritic vowel letters are also used to write certain consonants, particularly approximants that sound similar to long vowels. A "pure" abjad is exemplified (perhaps) by very early forms of ancient Phoenician, though at some point (at least by the 9th century BC) it and most of the contemporary Semitic abjads had begun to overload a few of the consonant symbols with a secondary function as vowel markers, called matres lectionis.[7] This practice was at first rare and limited in scope but became increasingly common and more developed in later times.

Addition of vowels[edit]
Main article: Greek alphabet
In the 9th century BC the Greeks adapted the Phoenician script for use in their own language. The phonetic structure of the Greek language created too many ambiguities when vowels went unrepresented, so the script was modified. They did not need letters for the guttural sounds represented by aleph, he, heth or ayin, so these symbols were assigned vocalic values. The letters waw and yod were also adapted into vowel signs; along with he, these were already used as matres lectionis in Phoenician. The major innovation of Greek was to dedicate these symbols exclusively and unambiguously to vowel sounds that could be combined arbitrarily with consonants (as opposed to syllabaries such as Linear B which usually have vowel symbols but cannot combine them with consonants to form arbitrary syllables).

Abugidas developed along a slightly different route. The basic consonantal symbol was considered to have an inherent "a" vowel sound. Hooks or short lines attached to various parts of the basic letter modify the vowel. In this way, the South Arabian alphabet evolved into the Ge'ez alphabet between the 5th century BC and the 5th century AD. Similarly, the Brāhmī script developed around the 3rd century BC (from the Aramaic abjad, it has been hypothesized).

The other major family of abugidas, Canadian Aboriginal syllabics, was initially developed in the 1840s by missionary and linguist James Evans for the Cree and Ojibwe languages. Evans used features of Devanagari script and Pitman shorthand to create his initial abugida. Later in the 19th century, other missionaries adapted Evans' system to other Canadian aboriginal languages. Canadian syllabics differ from other abugidas in that the vowel is indicated by rotation of the consonantal symbol, with each vowel having a consistent orientation.
 

MMS

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Something I'm still trying to make sense of is this very old gamble:

Egyptian Gods: Aah

Aah is the ancient Egyptian god of the moon. His names translate into the Egyptian word of the moon. Alternative spellings of his name include Iah, Aa, Ah, Aos, Yah, Aah Tehuti or Aah Te-huti that may also mean “collar”, “defender” or “to embrace”. He is associated with other lunar deities including Thoth and Khonsu who may have eclipsed his popularity. He is sometimes believed to be the adult form of the child moon god Khonsu who eventually assimilated his functions. He is also believed to be the student of the god of wisdom, Thoth who likewise absorbed some of his functions. However, despite his waning following over the course of Egyptian history, Aah remains to be a fixture in Egyptian amulets and hieroglyphs.

He is often represented as a man with a tight fitting garment wearing a crown made of a sun disk with a crescent moon on top of it. Sometimes, he is seen wearing the Atef crown topped by moon resting on a full, long, tripartite wig. He may also be seen carrying a long staff.

His existence was further proven when he was mentioned in the Book of the Dead saying, “I am the moon-god Aah, the dweller among the gods”.

Aah is credited for having created the original Egyptian calendar. The said calendar is divided into 12 months with 30 days every month. In one of the myths, Nut, the sky and Geb, the earth were siblings, who were locked in what seemed like an eternal embrace. Their almost unbreakable bond irked their father, the sun god Ra, who abhorred their incestuous relationship. He cursed them that will never bear children on any day of the year when they continued their relationship despite his disapproval. Nut and Geb sought refuge in Thoth, the god of wisdom and knowledge. Thoth devised a plan to gamble with the creator of the calendar, Aah. The wager was that Aah would give Thoth five days of his moonlight if he won. Thoth won and the five days became the extra five days of the year. Nut was able to bear children on each day because it was not covered by the curse of Ra. She gave birth to Osiris, Isis, Set, Nephthys and Horus the elder on each day. These days were believed to be inserted in the month of July making all of them July babies.
Im still not certain on this allegory :patrice:

It is said that Aah OR Khonshu played Thoth (Wisdom) in a game of Senet (an Egyptian board game) and lost 5 times? :dahell:

1024px-Maler_der_Grabkammer_der_Nefertari_003.jpg

Nefertari playing Senet

what is a "day of moonlight"? :jbhmm:

Jewish July is Av

<i>Av</i>

Tu B'Av

Arabic July is Tammuz

Tammuz (Hebrew month)

EDIT - from an earlier post

wḥꜣ

Verb[edit]
hiero_G43.png
hiero_M16.png
hiero_G1.png
hiero_D40.png

3-lit.

  1. (transitive) to separate by pulling away [since the Old Kingdom]
    1. (transitive) to pluck (fruit)
    2. (transitive) to uproot (papyrus, flax, etc.)
    3. (transitive) to quarry (stone)
  2. (transitive, rare) to dig up (earth) [Greco-Roman Period]
  3. (transitive, rare) to kill (evil ones) [Greco-Roman Period]

Divine Radiance/Epithet spelled forwards....but becomes a verb spelled backwards meaning to separate/kill/uproot

:ohhh:
 
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