The Little Known Biblical Curse of Egypt by Isaiah
- Thread starter MMS
- Start date
is the Old testament...backwards? 
In the same nature Hebrew can be scrutinized...technically other languages can as well
IE the greek alphabet has its own backstoryIn china Oracle bones and the language inscribed is far older than the typical Mandarin/Cantonese
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?
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
Pro
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 the same nature Hebrew can be scrutinized...technically other languages can as well
In china Oracle bones and the language inscribed is far older than the typical Mandarin/Cantonese
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?
It could be argued that out of necessity the begotten languages behave in a similar manner to the father languages
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."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.
the other language that does not use vowels and matches the system of hebrew...is egyptian
you say that they loathed the translation of Torah into Greek yet the earliest known compilation is the Septuagint
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
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:
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Koichos
Pro
Neither does Arabic or Aramaic, and they are much closer to Hebrew (Aramaic especially).the other language that does not use vowels and matches the system of hebrew...is egyptian
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:you say that they loathed the translation of Torah into Greek yet the earliest known compilation is the Septuagint
—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:
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).
What the verse actually says is
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
I take it you are not familiar with the biblical expression עַם־קְשֵׁה־עֹרֶף 'am k'shei oref.Yet despite this beginning we have an endless increase of graven images
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"]).alphabet evolution:
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
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)
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
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
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.
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Koichos
Pro
@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.
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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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 
Koichos
Pro
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.
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its funny cause that game i posted with the gematria is a battle between bel and baal
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
"in this sign conquer"Chi Rho
Matthew 19:23-25
Koichos
Pro
!לוֹלits funny cause that game i posted with the gematria is a battle between bel and baal
I see.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
Chi Rho
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?
Shifted by Yodh
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.
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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Something I'm still trying to make sense of is this very old gamble:
Egyptian Gods: Aah
It is said that Aah OR Khonshu played Thoth (Wisdom) in a game of Senet (an Egyptian board game) and lost 5 times?
Nefertari playing Senet
what is a "day of moonlight"?
Jewish July is Av
<i>Av</i>
Tu B'Av
Arabic July is Tammuz
Tammuz (Hebrew month)
EDIT - from an earlier post
wḥꜣ
Divine Radiance/Epithet spelled forwards....but becomes a verb spelled backwards meaning to separate/kill/uproot
Egyptian Gods: Aah
Im still not certain on this allegory
It is said that Aah OR Khonshu played Thoth (Wisdom) in a game of Senet (an Egyptian board game) and lost 5 times?
Nefertari playing Senet
what is a "day of moonlight"?
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]
- (modern Egyptological) IPA(key): /wɛħɑ/
- Conventional anglicization: weha
3-lit.
- (transitive) to separate by pulling away [since the Old Kingdom]
- (transitive) to pluck (fruit)
- (transitive) to uproot (papyrus, flax, etc.)
- (transitive) to quarry (stone)
- (transitive, rare) to dig up (earth) [Greco-Roman Period]
- (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
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