Gostaria de agradecer a minhas filhas, Leviyah e Genevieve, por seu apoio, tanto de incentivo quanto financeiro, para que eu pudesse trabalhar neste estudo em tempo integral. Também gostaria de agradecer à Biblioteca Pública de Bozeman, especialmente a Mary Ann Childs, que administrou bem mais de uma centena de meus empréstimos entre bibliotecas durante esses dois anos.
Para aqueles de vocês que gostariam de doar para esta pesquisa e outras pesquisas a serem postadas, por favor, clique no botão doar abaixo e obrigado.
Introdução em língua estrangeira
Proto-Indo-Europeus e o Patriarcado
Adoração aos antepassados / culto aos mortos
Fenício / Felishthiym [Filisteu] / Cartaginês
Mapa dos nomes das cidades da divindade do patrono
Introdução em língua estrangeira
Este estudo incorpora muitos elementos textuais que precisam de sua própria introdução devido a todos os idiomas apresentados. Para o hebraico, uso uma fonte hebraica que você não conseguirá ver sem fazer download, a menos que tenha a fonte de outro programa. Se você vir letras estranhas amarradas onde um nome ou palavra está sendo explicado, você provavelmente precisará da fonte. É fornecido na minha página de fontes http://www.lebtahor.com/Resources/fonts.htm . Como o hebraico não possui maiúsculas e minúsculas, outra fonte usada para as citações em inglês do Tanak / Bíblia é a placa de cobre, que não possui maiúsculas. Eu uso essa fonte ao citar partes do Tanak [Bíblia Hebraica], para evitar a ênfase do tradutor que a capitalização coloca um viés. Esta fonte também está na página de fontes para download. Portanto, se você estiver vendo o texto citado em letras minúsculas, também precisará dessa fonte. A fonte grega é a fonte fornecida pelo Windows chamada símbolo, mas caso você não a tenha, ela também está na página de download.
Quanto às variações na grafia - existem muitos grupos diferentes no hebraico. Os Ashkenaz, predominantemente originários do norte e leste da Europa, usam uma pronúncia diferente dos judeus sefarditas, que se originaram em
Embora não seja uma nota de língua estrangeira, é pertinente ao estudo e é das línguas dos estudiosos, que para alguns, pode parecer uma língua por si só. Visto que o sistema de datação de AC e AD se refere a um sistema de datação cristão, muitos estudiosos adotaram uma abreviatura de datação menos religiosa. AEC é Antes da Era Comum, que se relaciona ao período de tempo de AC, EC é a Era Comum e se refere a AD. Eu escolhi seguir os estudiosos que datam e usam
Com isso dito, espero evitar o máximo de perguntas possível com este estudo, fornecendo mapas e outros, mas sei que ainda haverá perguntas, então, por favor, não hesite em perguntar.
Este estudo surgiu da necessidade de listar as divindades inúteis mencionadas no texto hebraico do Tanak / Bíblia Hebraica, durante meu trabalho no estudo da Idolatria Perpétua. Originalmente, iria listar, para fins de referência, seus nomes, panteão cultural associado e passagens de texto que mencionavam as divindades, ou estavam associadas a elas antes de o texto hebraico ser escrito. Embora muitas seitas hebraicas, cristãos e muçulmanos se considerem seguidores devotos de El, Elohey, Eloah, Deus ou Alá - diferentes títulos do Criador, eles podem se surpreender como as antigas divindades deste estudo e suas práticas são incorporadas aos sistemas de crenças modernos , mesmo no que diz respeito a aspectos de nossa vida cotidiana. Em muitos aspectos, não somos diferentes dos primeiros cananeus ou das nações vizinhas, embora os nomes que aplicamos às nossas crenças tenham sido alterados para proteger os não tão inocentes. Assim que eu os digitei e comecei a pesquisar as passagens em que ocorrem, este estudo explodiu. Este assunto era muito mais amplo do que eu esperava. Como mencionei em outros estudos, o que começou como um estudo se tornou três estudos simultâneos, que estão muito interligados -Idolatria perpétua , governo sobre nós e divindades sem valor.
As seções iniciais deste estudo examinam Proto-Indo-Europeus e o Patriarcado, Da Mãe do Clã à Deusa, Adoração / Culto aos Antepassados, Therafiym, a adoração de Molech / Melek - Rei, Nechushthan, Cultos Astrais e Selo de Deus Marca da Besta; tudo isso envolve muito mais do que a maioria perceberia em sua fé atual e na Bíblia. A parte seguinte do estudo define as divindades sem valor, organiza-as por panteão cultural e inclui escrituras associadas pertinentes, bem como nomes pessoais e de cidades que revelam suas casas de culto. No final da seção da divindade, há um mapa que mostra os nomes das cidades que lidam com as casas de culto de uma divindade em particular, listadas como sendo as
Em minha fé com YHWH, eu não gostava da questão da idolatria. Foi um “mal necessário” de se lidar, para provar questões que ainda persistem, mesmo sem saber, para que possamos remover essas pedras de tropeço. Práticas que podem ter derivado de algo originalmente inocente, acabaram se tornando cúlticas e idólatras. “Outras atividades, que tenderíamos a descrever como sendo 'mágicas' em vez de 'religiosas', também eram uma característica da vida cotidiana no campo e na cidade. Doença e infortúnio, devido à raiva dos deuses ou às atividades malignas de homens hostis, eram um perigo constante e, para neutralizar tais coisas, rituais elaborados, fazendo muito uso de 'magia simpática', foram desenvolvidos para todos os fins para evitar a impotência para persuadir uma divindade relutante a retornar ao seu santuário. ”- The Hittites, Macqueen, pg. 112. É como a história do marido recém-casado, vendo a esposa cozinhar para uma família se reunir, ele a vê pegar um presunto, cortar a ponta, colocar o resto na assadeira grande. Ele pergunta por que ela cortou a ponta e ela diz que é o que sua mãe sempre fazia. Curioso, quando a mãe chega, o genro pergunta por que ela corta a ponta do presunto e coloca o resto no prato. Ela responde, foi o que a mãe dela fez e perguntar quando ela chegar. Quando a avó chega, o genro pergunta e ela afirma que a assadeira que ela tinha era muito pequena para o presunto inteiro, então ela cortava a ponta para caber no prato. A filha e a neta não sabiam o motivo para cortar a ponta do presunto, mas continuaram a “tradição”, embora tivessem travessas maiores que acomodariam o presunto inteiro. Antes que alguém tire conclusões precipitadas, não comemos carne de porco, estou contando uma velha história sobre tradições. Tradições e rituais são muito fáceis de começar. Na verdade, parece mais difícil evitar iniciá-los. Tenha isso em mente ao lidar com os assuntos que envolvem as divindades.
Esteja ciente de que várias divindades cruzam as fronteiras das nações, que mudaram sozinhas. Baal é cananeu / ugarítico, mas também está no panteão fenício. Sua contraparte em assírio / babilônico é Tammuz. Além disso, algumas divindades se fundiram às vezes, como a mistura de Atenas, Anat, Astarte e Ishtar. O Tanak, a maior parte do qual é uma escrita muito posterior do que qualquer um dos textos ugaríticos ou outros textos culturais, adiciona o problema adicional de combinação inconsistente de vários elementos, pelas mãos de vários editores com suas próprias agendas, em um elemento e depois há os apontamentos vocálicos de datação muito tardia para a pronúncia dos escribas massoréticos. Isso pode ser útil para mostrar as diferentes fontes de texto e mãos das diferentes escolas de edição. No Tanak, as linhas se confundem entre El e seu filho Baal. Asherah é a esposa / consorte de El nos textos ugaríticos, mas no Tanak, as características de El e Baal são confusas, assim como o emparelhamento de Asherah com Baal em alguns casos. Em alguns textos arqueológicos, El é o pai de Baal e, em uma parte menor, Dagom é. O debate de El e Baal, se Baal suplantou ou não El como a divindade principal, grassa nos círculos acadêmicos. É como se os editores judeus pós-exílicos estivessem tendo seu próprio debate e misturando os dois no Tanak, embora uma leitura cuidadosa do texto ugarítico mostre claramente que Baal nunca suplantou El e não poderia tomar nenhuma decisão importante sem a aprovação de El, até mesmo para a construção de seu próprio palácio. Existem também inscrições que listam Baal como um título de El, tornando-os um e o mesmo.
“Em não poucos casos, foi determinado que o caráter dos deuses mudou depois que eles foram transportados para outras terras. Essas alterações podem ter ocorrido por várias causas. A divindade das montanhas, quando trazida para as planícies, gradualmente perderia seu caráter montanhoso. Um deus da tempestade transportado para uma terra sem chuva naturalmente teria outros atributos enfatizados. Se Ea é amorita, como se afirma, e o ideograma En-ki, 'senhor da terra', é uma indicação da natureza do deus no país de onde era indígena, só podemos concluir que foi quando levado para Eridu no sul da Babilônia, uma cidade que foi construída em terras recuperadas do mar, que ele se tornou um deus das nascentes e das profundezas. ” O Império dos Amoritas, Albert Clay, pg. 163. O que precisa ser entendido é a sincronização das divindades, a migração de povos levando consigo suas divindades ou adotando as dos locais, assim como uma nova geração de divindades assumindo as características das mais antigas. Outro aspecto importante para esta assimilação é o das ondas principais das ondas de patriarcado Kurgan / indo-europeu que tomaram conta de territórios inteiros e re-mito o sistema de crenças dos povos locais, tomando uma mãe / matrona / mãe terra do clã / rainha e deusa e usurpando-a com a divindade masculina patriarcal. Algumas dessas aquisições patriarcais estupraram, casaram-se com a deusa governante, tentando tornar a aquisição legítima por meio de um casamento; outras vezes, a divindade simplesmente mudou de gênero para masculino. Outro aspecto importante para esta assimilação é o das ondas principais das ondas de patriarcado Kurgan / indo-europeu que tomaram conta de territórios inteiros e re-mito o sistema de crenças dos povos locais, tomando uma mãe / matrona / mãe terra do clã / rainha e deusa e usurpando-a com a divindade masculina patriarcal. Algumas dessas aquisições patriarcais estupraram, casaram-se com a deusa governante, tentando tornar a aquisição legítima por meio de um casamento; outras vezes, a divindade simplesmente mudou de gênero para masculino. Outro aspecto importante para esta assimilação é o das ondas principais das ondas de patriarcado Kurgan / indo-europeu que tomaram conta de territórios inteiros e re-mito o sistema de crenças dos povos locais, tomando uma mãe / matrona / mãe terra do clã / rainha e deusa e usurpando-a com a divindade masculina patriarcal. Algumas dessas aquisições patriarcais estupraram, casaram-se com a deusa governante, tentando tornar a aquisição legítima por meio de um casamento; outras vezes, a divindade simplesmente mudou de gênero para masculino.
À medida que as sociedades cresciam, a necessidade de mais deuses também crescia. Com o número cada vez maior de divindades, tornou-se necessário dar-lhes uma ordem hierárquica, criando um panteão, imitando a família cada vez maior, os clãs e as unidades tribais das quais participavam. Ao falar de aldeias crescendo e se fundindo, tornando-se unidades políticas maiores, JG Macqueen afirma, “A identidade separada das divindades locais foi preservada, e o resultado foi um panteão de tamanho e complexidade crescentes. Alguns deuses e deusas surgiram como mais poderosos do que outros, mas a adoração dos menos poderosos continuou no antigo padrão. ”, [Os hititas, pág. 110].
Um fator importante na identidade de
Houve uma confederação entre os amorreus e os hititas, como evidenciado por um tratado entre as duas nações, cerca de 1230
Em nenhum momento da história todos esses Amoriy foram simplesmente eliminados ou evacuados. Mesmo arqueologicamente, a evidência para este êxodo em massa de
There are times in the Tanak where Amoriy is used to represent all of Kenaan, such as Yahusha [Joshua] 7:7. Another verse in I Shmuel [Samuel]
This subject is too detailed to be covered here and is not the thrust of this study. Please see the Yisrael’s Origins and the People of YHWH study for further information. There is also the matter that Yahwism borrowed many Canaanite motifs, which will be brought forth here. Below is a general map of the kingdoms from just prior 2000
Filo de Biblos (64 - 141 dC), ao copiar as obras de Sanchuniathon de Berytus [
Em muitos aspectos, meus estudos são o mesmo trabalho que o de Sanchuniathon, tentando despir as muitas camadas de mito e alegoria, as fabricações e ficções, para que a mitologia recebida que tem sido tida como uma confiança sagrada, por tantos, por gerações, serão expostos como os contos bobos e bastardos que são e podemos chegar à verdade para variar.
Embora alguns de vocês possam sentir que em sua fé, estão livres de qualquer uma dessas influências “pagãs / pagãs”, acho que vocês ficarão surpresos depois de ler esta pesquisa que não estão. Este assunto é necessário para remover essas pedras de tropeço do nosso e de outros caminhos, e para entender melhor quem é YHWH, para revelar claramente este relacionamento com ele. Enquanto trabalhava nesses estudos por mais de um ano e meio (2009 e 2010), havia noites em que eu só queria lavar meus olhos e minha mente de tudo o que tinha visto no texto. Eu me senti como se tivesse testemunhado tudo. Foi como aquela cena da Matrix, depois que Neo engole a pílula que abre os olhos para a verdade, você não pode voltar, por mais feia que seja a verdade, não há pílula para torná-lo ignorante de novo. Tão traído e com raiva quanto eu me sentia, Eu sentei lá em lágrimas e pensei sobre os anos em que eu acreditei na “pena mentirosa dos escribas que manejaram Sua palavra falsamente”. Como deve ser para YHWH, que não apenas vê tudo isso e conhece os corações e mentes do homem, mas mesmo entre aqueles que sentem que estão adorando YHWH com justiça, existem esses elementos injustos que YHWH quer que removamos para que possamos pode ter mãos limpas e um coração puro. Por favor, não olhe para esses estudos como se arrastando no lixo, o que para ser honesto, às vezes me apetece, mas como uma limpeza da casa, para agradar a YHWH, para que não possamos ofender e, assim, alcançar um relacionamento mais próximo com esta incrível Força Criativa .
Só para dar uma breve explicação dos textos ugarítico, que são os textos de comparação primários, que datam do 14 º século
UT = Livro-texto ugarítico de CH Gordon
KTU = Die Keilalphabetischen Texte aus
1929 a 1939 por A. Herder
Lorentz e J. Sanmartin
RS ou RIH = La trouvaille epigraphique l'Ougarit, RS é para Ras Shamra e RIH é para Ras Ibn Hani por P. Bordreuil e D. Pardee
Comparação com outros textos de Hittite, Alalakh,
Idade do Homem de Hesíodo
Hesiod, um escritor Boeotian [Hellenes] no 8 th século AC, compôs uma série de obras, que passaram aos leitores modernos. Não são épicos como as obras de Homero, mas tratam mais de história, astronomia, ética, genealogia, agricultura, serralheria etc. De certa forma, você pode ter uma ideia melhor do povo da época pelas composições de Hesíodo. Uma passagem particular que eu gostaria de compartilhar é para a aplicação histórica das mudanças patriarcais indo-européias que varreram grande parte da terra, mas também para o exemplo óbvio de mais uma assimilação dos escritos e crenças de outras culturas por um escriba do sacerdócio patriarcal para a Bíblia. Esta escrita de Hesíodo é importante porque na verdade relata informações sobre as terras e os povos, seu estado de coisas antes das conquistas patriarcais que Hesíodo descreve como os homens de bronze, o tempo da guerra e os heróis. Arqueologicamente, este padrão de eventos e uso de metal é confirmado, embora Hesíodo não tivesse muitos registros escritos da idade de ouro, para referência. Uma vez que Hesíodo está vivendo na idade das trevas que foi causada pelas conquistas patriarcais proto-indo-europeias, ele não tem um quadro de referência para qualquer panteão anterior aos olímpicos patriarcais e, portanto, como todas as novas religiões fazem, atribui princípios / criações para os recém-chegados. Essa onda patriarcal é explicada mais detalhadamente na seção Mãe da Deusa do Clã abaixo. ele não tem um quadro de referência para nenhum panteão anterior aos olímpicos patriarcais e, portanto, como todas as novas religiões, atribui inícios / criações aos recém-chegados. Essa onda patriarcal é explicada mais detalhadamente na seção Mãe da Deusa do Clã abaixo. ele não tem um quadro de referência para nenhum panteão anterior aos olímpicos patriarcais e, portanto, como todas as novas religiões, atribui inícios / criações aos recém-chegados. Essa onda patriarcal é explicada mais detalhadamente na seção Mãe da Deusa do Clã abaixo.
The biblical passage is that of Daniel 2, the supposed dream by Nebuchadnezzar, king of
The following Hesiod account, written over 600 years before the book of Daniel, is in Works and Days, verses 106-201, based on the translation by Dorothea Wender.
“And now with art and skill I’ll summarize another tale, which you should take to heart, of how both gods and men began the same. The gods, who live on
And then this race was hidden in the ground. But still they live as spirits of the earth, holy and good, guardians who keep off harm, givers of wealth; this kingly right is heirs. The gods, who live on
The earth then hid this second race, and they are called the spirits of the underworld, inferior to the gold, but honored, too. And Zeus the father made a race of bronze, sprung from the ash tree, worse than the silver race, but strange and full of power. And they loved the groans and violence of war; they ate no bread; their hearts were flinty hard; they were terrible men; their strength was great, their arms and shoulder and limbs invincible. Their weapons were of bronze, their houses bronze; their tools were bronze; black iron was not known. They died by their own hands, and nameless, went to Hades’ chilly house. Although they were great soldiers, they were captured by black Death, and left the shining brightness of the sun.
But when this race was covered by the earth, the son of Kronos made another, fourth, upon the fruitful land, more just and good, a godlike race of heroes, who are called the demi-gods – the race before our own. Foul wars and dreadful battles ruined some; some sought the flocks of Oedipus, and died in Kadmus’ land, at seven-gated
Far-seeing Zeus then made another race, the fifth, who live now on the fertile earth. I wish I were not of this race, that I had died before, or had not yet been born. This is the race of iron. Now, by day, men work and grieve unceasingly; by night, they waste away and die. The gods will give harsh burdens, but will mingle in some good; Zeus will destroy this race of mortal men, when babies shall be born with graying hair. Father will have no common bond with son, neither will guest with host, nor friend with friend; the brother-love of past days will be gone. Men will dishonor parents, who grow old too quickly, and will blame and criticize with cruel words. Wretched and godless, they refusing to repay their bringing up, will cheat their aged parents of their due. Men will destroy the towns of other men. The just, the good, the man who keeps his word will be despised, but men will praise the bad and insolent. Might will be right, and shame will cease to be. Men will do injury to better men by speaking crooked words and adding lying oaths; and everywhere harsh-voiced and sullen-faced and loving harm, envy will walk along with wretched men. Last, to
According to author Robert Graves (The Greek Myths), the silver race is that of the matrilineal culture; the third race that of the earliest Hellenic invaders who were the Bronze Age herdsmen; the fourth race were the Mycenaean warrior kings and the fifth race were the Dorian invaders of the 12th century BCE, who used iron weapons.
Not only does this Hesiod account show a basis for the Daniel passages, but it relates what archaeologists have been uncovering, patriarchal Proto-Indo-European cultures, that came in various waves between 4000 and 2500 BCE, from the western Eurasian Steppe territories and spread west into Old Europe; south, following the Tigris and Euphrates rivers, all the way down to the Harappan territory (modern day northern India), and southwest into ancient Anatolia. While many culture migrations and invasions may not be of interest to readers, at least from a biblical point of view, these invasions and subsequent migrations are very important because they form the patriarchal Proto-Indo-European base that the Tanak (Old Testament) and New Testament are founded on. Yes, the Tanak (Jewish Bible) is a document in a Semitic language, but these invaders adopted the proto writing and scripts of those they invaded, which is why there are so many similarities in Indo-European languages that have very distinctive script styles. On top of this factor, according to the Tanak, the northern and southern tribes of
Proto-Indo-Europeans and the Patriarchy
Before I get into any quotes and information, I want to clarify something right up front, there are some writers, scholars and even archaeologists, when discussing the subject of the Proto-Indo-European culture, especially in light of the invasions on their neighbors, who frequently refer to the neighbors as Goddess cultures, Earth Mother worshippers, etc. There is absolutely no proof, not textually, not archaeologically, that these cultures which were matrilineal and agriculturally based, worshipped a goddess. This is explained further on in the Clan Mother to Goddess section, but I want to give you a heads up now, when you see these terms and phrases in the quotes, ignore it and read instead – matrilineal agricultural culture. This will all become clear very shortly.
Below is a map, showing the western portion of the Eurasian Steppe territory (modern day
“In Old Europe the physical and cultural disruption of the Neolithic societies that worshipped the Goddess also seems to begin in the fifth millennium B.C.E., with what Gimbutas calls Kurgan Wave Number One. ‘Thanks to the growing number of radiocarbon dates, it is now possible to trace several migratory waves of steppe pastoralists or “
The Kurgans were what scholars call Indo-European or Aryan language-speaking stock,… In fact, they were not the original Europeans, as they swarmed down on that continent from the Asiatic and European northeast. Nor were they even originally Indian, for there was another people, the Dravidians, who lived in
But the term Indo-European has stuck. It characterizes a long line of invasions from the Asiatic and European north by nomadic peoples. Ruled by powerful priests and warriors, they brought with them their male gods of war and mountains. And as Aryans in
“Debates have long raged over the precise location of the homeland from which the Indo-Europeans dispersed (for a review of the controversy see Mallory 1973). Over the last two decades, consideration of archaeological evidence has been of prime importance in this debate, as various scholars have sought to match the remains of various peoples of prehistory to that is posited for Proto-Indo-European civilization on the strength of linguistic paleotology. Of the arguments which have been advanced, those which have won the broadest acceptance are those of Marija Gimbutas, who has identified what she calls the ‘Kurgan Culture,’ dating to the middle of the fifth millennium B.C., and located in the land north of the Black Sea, including such groups as the Jamna (also spelled Yamna) culture of the Ural-Volga area north of the Caspian, and the Srednij Stof II culture north of the Black Sea (see Gimbutas 1963, 1970, 1973, and 1974; Mallory 1976-77; Thomas 1982). Here, Gimbutas has located a culture area which very closely parallels the known features of P-I-E society, and she has also suggested that the dispersion of Indo-Europeans into Europe and
One of the major characteristics of these Proto-Indo-Europeans is that they are patrilineal and patriarchal in nature. This means that they trace their descent, which is crucial to them, through the patri/pater – father and the form of government is rule by the patri/pater. There are no partnerships, no equalitarian rule, no council of elders. The father is the king, chief warrior and priest of their religion. The Proto-Indo-Europeans languages all stress gender, which is a crucial element to get their gender bias across. This brings us to another major characteristic, that of a warrior society with all the weaponry. The Proto-Indo-Europeans worshipped war and incorporated that into their daily living, which means that “might makes right”. These people were not family oriented, concerned for the welfare of the clan, the community. They were not major artists and craftsmen, nor were they agriculturalists, thinking ahead, saving, storing. They took from others, first tribes directly around them, then other cultures that surrounded them (think Star Trek Borg).
“The picture which emerges is one of a semi-settled pastoral people, whose wealth consisted of relatively large herds, including domesticated sheep, pigs, goats, and, most important of all, cattle. Horses were also highly important, especially when yoked to chariots and used in warfare, while cattle remained the normal draft animals for peaceful purposes, the source of most foods, and the measure of wealth. Some agriculture seems to have been practiced, although this was much less important and prestigious an activity than herding or war. The pursuit of warfare, especially the raiding of livestock from neighboring non-Indo-European peoples, was facilitated not only by use of chariots but also by an elaborate weaponry built on a single metal, most probably copper or bronze.
Such weaponry and martial mobility combined to give the Proto-Indo-Europeans military supremacy over most other peoples of prehistory. Their desire for ever larger herds and for more pastureland motivated war and raiding on even larger scales, and ultimately led to the expansion of the Indo-European peoples from the original P-I-E homeland, until Indo-Europeans possessed and ruled over most of the territory from
The archaeological and genetic evidence shows that these “neighbors” were matrilineal in birth lines (further information in the Mother Creator section). There is no evidence that these agriculture, artist, craftsmen cultures ever had a matriarchy (mother ruled), but rather were equalitarian oriented. The agriculturalists did not build fortified villages and cities. They did not build temples. They did not build funeral tombs or have stelae depicting war victories. These people were primarily peaceful, raised livestock in small amounts, depicted nature in their artwork, were very knowledgeable about the plant life around them, had homes that were equal in structure (there are no homes that stand out as being the homes of those with high status). These agriculturalists had developed weaving, metallurgy, ceramics, etc. “ ‘Old Europeans never tried to live in inconvenient places such as high, steep hills, as did the later Indo-Europeans who built hill forts in inaccessible places and frequently surrounded their hill sites with cyclopean stone walls,’ reports Gimbutas. ‘Old European locations were chosen for their beautiful setting, good water and soil, and availability of animal pastures. Vinca, Butmir, Petresti, and Cucuteni settlement areas are remarkable for their excellent views of the environs, but not for their defensive value. The characteristic absence of fortifications and of thrusting weapons speaks for the peaceful character of most of these art-loving peoples.’ “ The Chalice and the Blade, pg. 13.
“Remarkably, archaeological surveys show a blank in the Balkan uplands after this: No permanent settlements can be dated in the Balkans between 3900 and 3300 BC. At Hotnitsa in north-central
In the lower Danube Valley, in contrast, there are many post-Gumelnita sites, but the people of the Cernavoda I culture that appeared after about 4000-3800 BC left only a few female figurines, no longer used copper spiral bracelets or Spondylus-shell ornaments, made relatively plain pottery in a limited number of shapes, did not live on tells, and depended as much on stockbreeding as on agriculture. Metallurgy, mining, and ceramic technology declined sharply in both volume and technical skill. Ceramics and metal objects changed markedly in style. ‘We are faced with the complete replacement of a culture,’ Ecgeni Chernykh, the foremost expert on Copper Age metallurgy, said. It was ‘a catastrophe of colossal scope…a complete cultural caesura,’ according to the Bulgarian archaeologist, Henrietta Todorova.” The Lost World of Old
Alguns arqueólogos e antropólogos especularam que a razão para o abandono em massa de assentamentos não foi devido a uma invasão da cultura proto-indo-européia, mas devido à mudança climática, que pode ser comprovada através da dendrocronologia, ter sido um pouco mais quente e seca do que períodos de tempo antes e depois, mas essas grandes mudanças culturais envolvem mais do que uma cultura inteira apenas embalando-a e movendo-se. “Abandono de grandes assentamentos em toda a região foram documentados arqueologicamente em outras áreas, notavelmente no sudoeste da América do Norte (1100-1400 DC) e em sítios Maias Clássicos tardios (700-900 DC) em
Os assentamentos do tipo Cernavoda I surgiram logo após o abandono dos contos na parte inferior
“No centro do sistema dos invasores estava a atribuição de maior valor ao poder que leva, em vez de dar, vida. Este era o poder simbolizado pela lâmina 'masculina', que cedo
“As representações pictóricas explícitas dos deuses da Idade do Bronze são extremamente raras. Embora pareçam ter existido na forma masculina e feminina, os primeiros são menos limitados pelas tradições da era anterior do que os segundos. Em vez disso, os deuses masculinos parecem pertencer a uma nova era na qual o metal e o guerreiro desempenharam um papel dominante. A atribuição de estatuetas de terracota à esfera religiosa como representações de deuses ou adoradores deve se basear em nuances sutis, enquanto o caráter religioso de obras monumentais, como as estelas e estátuas de menir, particularmente do sudoeste
Abaixo estão várias imagens do armamento exibido em estelas e menires de vários territórios que começaram ou se tornaram culturas proto-indo-europeias. 1. A Estela de Kernosovka do
Todas essas estelas são semelhantes na representação do chefe / rei guerreiro com suas armas e carruagens àquelas na Mesopotâmia e áreas da Anatólia que ocorrem posteriormente, com muito mais detalhes e habilidade, retratando reis matando inimigos e prisioneiros: o Padrão Ur 2600 aC e o Naram Sin Victory Stele de
Then in different waves, from 4000 – 2500 BCE, you see archaeological evidence of sudden invasions and occupations of these agriculturalists by the Proto-Indo-European (PIE) cultures. Some of the villages are burned and rebuilt in the fashion of the PIE cultures, with walls, temples and larger structures for the elites. The women and children often are kept alive and used as slaves. “Linguistic evidence for the fact that women were enslaved prior to men is also suggestive: The Akkadian cuneiform sign for ‘female slave’ was ‘woman’ plus ‘mountain,’ which seems to indicate the foreign origin of female slaves. In fact, most of the slaves came from the eastern mountains, probably the area of Subarea. According to one authority, the sign for ‘slave woman’ appears earlier than that for ’male slave’. This would seem to speak for the fact that women, mostly foreign war captives, were enslaved before men.” The Creation of Patriarchy, Gerda Lerner, pg. 86. Burial tombs (kurgans) are then found and the weaponry that is so common to the PIE invaders is found in the tombs. Some of the villages show mass graves of the native men, with later generations showing that the genetics of the women were the natives and the men were the PIE invaders. Not all villages were burned and the men killed. Some of them were subjected to PIE rule and became servants. This is another characteristic of the Proto-Indo-Europeans, they have a tripartite caste system: King/Priest, Warriors and Servants/Workers, sometimes a 4 part system where the kings have become a inherited system, second priests, third warriors and finally the native workers . The servant/workers generally come from the native population that they have taken over. In each of these areas that the PIE culture encroached, there is always archaeological evidence for a technical decline, or dark ages following the invasion. After they take over an area, they create a monopoly on the metals necessary to produce their weaponry and wealth. Power to dominate and destroy replaces the aspect of nurturing and support of the community. The details of art then disappear for awhile, since these PIE warriors do not produce the art. Their art is war- raping, pillaging and conquering.
An example of this PIE culture, even within the Semitic language base, is that of the Akkadians, mentioned earlier. The Akkadians came and conquered the Sumerian culture to the south. Sargon, king of
The religious system of the PIE culture involves a male Sky God, who wields thunderbolts and controls the weather. This PIE deity, was known as dieus phater (sky father). Eventually the father portion of the name was dropped and Dieus became written a variety of ways, depending on the dialect – Dieus, Deus, Dyaus, Siu, Zeus. He is also a solar deity with the association of fire and light. This Sky God is the ultimate father, who gives the authority to the human males to be king, who also become gods when they die. There are sacrifices necessary to placate the gods, both human and animal and these occur in the kurgan/tomb burials as well. Some of the human sacrifices also include those of a son of the king/chief, a common motif in PIE mythology. Horses, dogs, boar/pig and cattle/oxen are common sacred animals to these pastoralists. Cattle, sheep and cattle thieving are a central element in the PIE mythology, generally involving brothers, often twins. They even excuse their stealing of livestock, by saying that those they stole from did not know how to properly sacrifice, much in the same way that the bible states that the wealth of the wicked will be given to the wise.
“The central concerns which are voiced in this myth are the eternal themes of power and wealth. To begin, it is asserted that cattle – which constituted the fundamental measure of wealth, means of production, and unit of exchange in I-E society (Schrader and Nehring 1917-23, 2:254-63) – properly belong to the Indo-European people, falling into the non-I-E hands only as the result of theft. Theft is condemned here, as it consistently was in I-E law, primarily for its reliance on stealth and treachery, and it is set in straight-forward contrast to raiding, which – far from being condemned – was heartily endorsed. Raiding is presented as a heroic action, sanctioned by divine approval, hedged with ritual, and open in its use of force to regain that which rightfully belongs to the Indo-European warrior and/or his people. Throughout Indo-European history, ‘Third’ and his various reflexes ever remained the model for I-E warriors, who cast themselves in his image – raiding, plundering, and killing their non-I-E neighbors, convinced all the while that they were engaged in a sacred and rightful activity.” Death, War and Sacrifice, pg. 11. “Every warrior needed to act as ‘Third’, fearlessly raiding on all foreign enemies – who were seen as thieves and subhuman monsters like ‘Serpent’ – whom they killed or subjugated, and whose wealth they ruthlessly seized, secure in the belief that no livestock could ever rightfully have belonged to any non-Indo-Europeans but must have been stolen from them.” Death, War and Sacrifice, pg. 12.
When the PIE peoples came in contact with horses and they, or another culture that they assimilated, had them tamed, the horse became an excellent method for their raiding, and then the cart was adapted and became their war chariot. As with most things that these Proto-Indo-Europeans came in contact with, they adapted it to a militaristic application. The double headed ax that was common to the agriculturalists and associated with the planting in artwork, as well as with the women, becomes a weapon of war in the male PIE hands. The metal smith god becomes very necessary in their mythology in the production of weapons of war for their conquests, ever in search of increasing wealth and status.
The Proto-Indo-European culture involves a very patriarchal government. The ancestral father establishes the line, which is then passed down to the eldest son. The king/priests establish their laws, which are very common in their cultures. Raiding and warfare are glorified and excused by rights. As writing becomes more common, most of which is syllabic (adopted symbols from the invaded cultures), the writing becomes the domain of the priest kings. Other castes are not allowed to be scribes, write or often, to possess the writings, to further control the people, especially the subjugated native workers. The laws are all about extending the domain of the king/chiefs, priests – the upper caste and increasing their wealth. The food that is produced then becomes the property of the king and priesthood, in the form of taxation.
Their mythology incorporates the mother elements that it cannot eradicate, but only marginally. They are very much into re-mything (taking an existing history, myth or legend and applying it to themselves), revisionist history, if you will. Where the other cultures had strong women, often depicted as the creators, which is natural if you view that it is the body of a women that gives birth, PIE cultures assimilate the older legends into their own, having the main male warrior killing the mother, sometimes listed as his own, and taking rule. While most of these oldest myths credited the mother with the creation of the alphabets, later it was that of the main god or his son, also a priest. When most of the mother deities are ascribed as being concerned for the welfare of the clan, village, city, even epitaphs such as the caregiver of widows and orphans, later the care of the people is by the main male deity, but not as much for provision as that of protection from other nations in warfare and training them for war. When the oldest accounts credit the mother as being the mother of crafts and skills, later these skills are parceled out to other male deities. Many of these PIE myths bear witness to the invasion accounts. The rape accounts of a cultures mythology, such as that of the Aegean Sea area with Zeus, are actual accounts of the raping of the agricultural, peaceful cultures when the Indo-European cultures invaded, creating a new pantheon of deities, much as the Olympian gods killing off the Titans or the Aesir attacking the Vanir in the more northern European cultures, with the archaeology bearing witness. Some of the male deities try to assimilate the creator aspect as well, even to giving birth to gods, which goes against nature, such as Athene being born from the head of Zeus. The women in their religions then become violent, whores and prostitutes, diminished, subservient, much as they view women in their culture. And if the women manage to maintain any vestiges of independence, they are made out to be abnormal, sexless, androgynous, warrior goddesses who do the bidding of the patriarch, often portrayed as blood thirsty. Women are no different than animals in PIE cultures, just property, first of the father/master, then the husband/master, to be killed, sacrificed, raped, sold or given at their choosing, whether they are daughters that are born, wives/concubines they take or servants they use.
Dating and numerical systems are also a large part of the PIE culture. The importance of the numerals shows in the Indo-European linguistics of a number of the daughter and sister languages, representing chosen one, cattle-tribute, calculation, calendar, arrange, account, explanation. The calculation of time and establishing calendars is representative of the emphasis in the languages need to have a linear reckoning, a sequential order. The kings lists are part of this system, and the begats of Genesis, show not only who begat who, but how much time elapsed between each begetting. Calendar systems were advanced and altered through the kings administrations with the scribes and priests, who also calculated and recorded the tribute due the chief/kings.
Guest/host is a frequent relationship that is portrayed in the Tanak. Guest and host are “cognates, derived from one Proto-Indo-European root (*ghos-ti-). (A ’ghost’ in English was originally a visitor or guest.) The two social roles opposed in English guest and host were originally two reciprocal aspects of the same relationship. The late Proto-Indo-European guest-host relationship required that ‘hospitality’ (from the same root through Latin hospes ‘foreigner, guest’) and ‘friend-ship (*keiwos-) should be extended by hosts to guests (both *ghos-ti-), in the knowledge that the receiver and giver of ‘hospitality’ could later reverse roles. The social meaning of these words was then more demanding than modern customs would suggest. The guest-host relationship was bound by oaths and sacrifices so serious that Homer’s warriors, Glaukos and Diomedes, stopped fighting and presented gifts to each other when they learned that their grandfathers had shared a guest-host relationship. This mutual obligation to provide ‘hospitality’ functioned as a bridge between social units (tribes, clans) that had ordinarily restricted these obligations to their kin or co-residents (*heros-). Guest-host relationships would have been very useful in a mobile herding economy, as a way of separating people who were moving through your territory with your assent from those who were unwelcome, unregulated, and therefore unprotected.” The Horse, the Wheel and Language, David Anthony, pg. 303.
Burials of the PIE cultures show horses, cattle, wheels and chariots, armor, weaponry such as projectile points, daggers, maces, axes and large amounts of precious metals and stones – wealth, all to provide for the chief in the next life. The ceramics included in burials are generally those of the neighboring tribes, until they take an area over and control production of the ceramics. Their graves are not those of a family, but those of the king/chiefs. He will be laid on his side in a flexed position with all of the articles of his wealth. There are a number of these kurgan/tombs that have sacrificed slaves with him as well. This included the women, who were slaves in the PIE culture, not wives of equal status. Some of the burials have had about 40-50 servants sacrificed, mostly women. Red ochre is generally found scattered on the males body. Funeral meals are a large part of the burial process and the son is a key figure in this death culture, maintaining the grave of the father and carrying on his line. Fear of death and death personified is very evident in PIE religion.
While some scholars prefer to look at these Proto-Indo-Europeans as being simply migrants who were establishing “cultural bridges” with neighboring cultures and establishing Patron/Vassal relations with them, coincidentally making themselves as the patron in all the cases, I feel that view is sheer bullshit. For a culture to worship warfare, superiority, and violence and just happen to always make themselves as the patron in their so called “relations” is beyond naïve. What group of people would willingly submit themselves to be the oppressed vassals of people, not just once, but in repeated villages and cultures? And I guess those mass graves of the native men were the native men just being overwhelmed with the manly presence of a superior race of men and removing themselves from the gene pool? Yeah, and the Jews of WWII just loaded themselves on to cattle cars and willingly walked into the gas chambers to be agreeable. And the Native Americans all just decided that they preferred being herded onto tiny reservations for a change of pace. Bullshit. Granted, there may be some merging of cultures that was not so violent, conquering and invasive, but I would have to say that by and large, the evidence proves otherwise.
A Greek account of an example of this total change in a culture is from the Argonautica (3rd century BCE). Concerning Deucalion’s birth it states, “There (
Deucalion’s son was Hellen, where the country name Hellenes (
Jason was the son of Aeson, the son of Kretheus, the founder of Iolcus, the ancient city of
This clearly is an account of the early Indo-European invaders (about to have a civil war with one another), pastoral horsemen, who set themselves up as rulers of men, found cities and build temples to their gods.
As I stated, this is a very large subject, covering thousands of years and many cultures. It is difficult to condense down to a very small section of this study. This subject requires its own study (another book), to do it the justice it deserves.
Let me preface this section by stating that I am in no way advocating a goddess religion, as opposed to the biblical patriarchal religion. I am advocating the search for the truth. I am pointing out the PIE elements that created both goddesses and gods; pointing out facts that come into play in the Bible, both portions, involving the aspect of women, either from those that are the mother in a family unit, clan mother, tribe mother or what became goddesses. We can not understand what all is taking place in this book, without the proper foundation, whether that is history, linguistics, archaeology, etc.
A number of scholars have stated how difficult it is, in prehistory times (recorded history), to determine what was religion, from what was a cultures everyday way of life. When all you have are artifacts, artwork, some symbols, how can you tell if a jar was used daily or if that daily use was also ritual? In most cases, you cant. There are many images that have been found from Old Europe, ancient Anatolia area, the
Unfortunately, many men (archaeologists, anthropologists, scholars) automatically designated these images as goddesses, as opposed to later images of known male deities with inscriptions and temples. Some of these images were called Venus figurines, after the Roman goddess of love, obviously associating them with fertility. Yet, those images cannot be stated with certainty to be goddesses, as some more modern scholars have conceded and even pointed out. “The term
A Vênus do Paleolítico, pela qual as pequenas estatuetas antigas foram caracterizadas pela primeira vez pelos estudiosos, é obviamente um termo irônico. 'Vênus', comumente entendida como a apoteose da beleza erótica, personificada pela Deusa Indo-Européia do Amanhecer e do Amor, é um conceito que de forma alguma se ajusta aos retratos pré-históricos de mulheres. As gravuras, relevos e esculturas paleolíticas e subsequentes frequentemente representam o corpo feminino em formas que nos parecem absurdamente abstratas ou absurdamente grotescas - tão deformadas ou exageradas de forma irrealista que foram denominadas "monstruosas" por alguns pré-historiadores e historiadores da arte. Apenas no reconhecimento da presença de uma divindade proeminente o termo de classe 'Vênus' é justificado. ” Em todos os seus nomes, Marija Gimbutas, editado por Joseph Campbell e Charles Muses, pg. 25 “No entanto, mitos, bem como nomes, ações e funções de diferentes forças divinas adoradas por povos pré-históricos nunca serão conhecidos, por mais plausíveis que algumas 'interpretações' possam ser. Infelizmente, os mitos das sociedades pré-históricas são freqüentemente "criados" por autores modernos. Por exemplo, há quase uma obsessão com a universalidade da adoração da 'Deusa Mãe' (Gimbutas 1989) e / ou fogo / sol / fertilidade (Singh 1993) nas sociedades pré-históricas. Quase todo e qualquer artefato pré-histórico que não pode ser facilmente classificado como doméstico em sua função é freqüentemente interpretado em termos simbólicos relacionados à religião. ... Mas antes que possamos assumir o significado dos símbolos pré-históricos, muitas variáveis, muitas vezes não relacionadas à religião, devem ser levadas em consideração. ” Histórias de criação do
Nem se pode afirmar que essas “deusas” estavam em templos ou santuários. “Em qualquer caso, a grande maioria das estatuetas europeias antigas foram encontradas em contextos domésticos dentro e ao redor das casas. Normalmente eles não parecem ter sido separados do fluxo das atividades diárias ou segregados em santuários, então procurar por santuários talvez seja a maneira errada de entendê-los. ” The Lost World of Old
Precisamos olhar para essas imagens sob uma luz diferente, no contexto de seu entorno, incluindo toda a cultura. Abaixo estão algumas dessas imagens de mulheres pré-história.
Primeira linha:
Segunda linha: Catal Huyuk 6000 AC, Tessália 5300 AC, cultura Tisza,
Terceira linha: cultura Cucuteni-Trypillian, porções do Norte da Romênia,
do
Quarta linha: Romênia Neolítico, 2ª e 3ª culturas Vinca, no que é Sérvia, Hungria, Croácia, Bósnia e Herzegovina, Romênia, Bulgária e Macedônia, 5000-4500 aC
Quinta linha:
Como você pode ver, essas imagens comuns da mãe são simples, não usam coroas ou qualquer outra imagem que se torna comum com as religiões mostradas depois dos tempos das ondas proto-indo-européias, com o estabelecimento de templos e padres. Estas imagens mães cobrem uma ampla gama da Velha Europa, através da área do Mar Egeu, Antiga Anatólia, descendo o
Ao lidar com essas culturas mais antigas, os antropólogos especularam, com base em algumas culturas nativas modernas que eram semelhantes, que não havia um entendimento de que o homem tinha um papel na procriação, o que influencia a forma como a cultura é organizada. “'James Frazer, Margaret Mead e outros antropólogos', escreve Leonard Cottrell, 'estabeleceram que nos primeiros estágios do desenvolvimento do homem, antes que o segredo da fecundidade humana fosse compreendido, antes do coito ser associado ao parto, a mulher era reverenciada como o doador da vida. Só as mulheres podiam produzir sua própria espécie, e a parte do homem nesse processo ainda não era reconhecida.
Segundo esses autores, assim como muitas autoridades que escreveram sobre o assunto, nas sociedades humanas mais antigas as pessoas provavelmente ainda não possuíam a compreensão consciente da relação entre o sexo e a reprodução. Assim, os conceitos de paternidade e paternidade ainda não teriam sido compreendidos. Embora provavelmente acompanhados de várias explicações míticas, os bebês simplesmente nasceram de mulheres.
Se for esse o caso, a mãe seria vista como a única mãe de sua família, a única produtora da próxima geração. Por isso, seria natural que as crianças adotassem o nome da tribo ou clã de sua mãe. Os relatos de descendência na família seriam mantidos através da linha feminina, passando de mãe para filha, ao invés de pai para filho, como é o costume praticado nas sociedades patriarcais, ainda hoje. Tal estrutura é geralmente denominada matrilinear, isto é, baseada no parentesco materno. Em tais culturas (conhecidas entre muitos povos "primitivos" até hoje, bem como em sociedades historicamente comprovadas na época da Grécia clássica), não apenas nomes, mas títulos, posses e direitos territoriais são repassados através da linha feminina, de modo que eles podem ser mantidos dentro do clã da família. ”Quando Deus era mulher, pág. 11,12.
“O papel do pai na antiguidade pré-histórica ou não era totalmente compreendido ou não era tão valorizado quanto o da mãe. O corpo feminino dá evidência de maternidade, enquanto o corpo masculino não dá evidência de paternidade. Além disso, em muitas sociedades, as mulheres não acasalavam para o resto da vida com seus parceiros sexuais masculinos. Isso levaria à incapacidade de estabelecer a paternidade, a identidade do pai biológico exato do filho de uma mulher. Estabelecer a paternidade é uma das pedras angulares das culturas patriarcais posteriores, que insistiam em controlar o comportamento reprodutivo das mulheres. Esta incapacidade de estabelecer a paternidade tem um efeito na estrutura social porque, quando o pai biológico não pode ser determinado, a mãe e seus parentes são automaticamente o foco da família, e a estrutura familiar é matrilinear. ” As Deusas Vivas, pág. 112
Neste ponto, precisamos definir três termos que alguns erroneamente usam como sinônimos: matrilinear, matrilocal e matriarcado. Matrilinear significa que a linha de ancestrais segue a mãe - mãe, geralmente de mãe para filha, o que inclui herança. Matrilocal significa que os casamentos residem dentro do grupo de parentesco ou clã da mãe, portanto, para os filhos se casarem, eles deixariam a mãe e se uniriam à família da esposa. Matriarcado significa que o governo é pela mãe, ao contrário de um patriarcado, onde o governo é pelo pai. Você pode ter uma cultura que é matrilinear e / ou matrilocal, sem que seja matriarcal. “O caso contra a universalidade do matriarcado pré-histórico parece claramente provado por evidências antropológicas. No entanto, o debate sobre o matriarcado continua, em grande parte porque os defensores do matriarcado como uma sociedade onde as mulheres dominam os homens, uma espécie de inversão do patriarcado, não podem citar evidências antropológicas, etnológicas ou históricas. Eles baseiam seu caso em evidências de mitos e religião. Outros chamam de matriarcado qualquer tipo de arranjo social em que as mulheres detêm poder sobre qualquer aspecto da vida pública. Outros ainda incluem qualquer sociedade em que as mulheres tenham status relativamente elevado. A última definição é tão vaga que não tem sentido como categoria. Acho que podemos falar verdadeiramente de matriarcado apenas quando as mulheres detêm poder sobre os homens, não ao lado deles, quando esse poder inclui o domínio público e as relações exteriores e quando as mulheres tomam decisões essenciais não apenas para seus parentes, mas para a comunidade. De acordo com minha discussão anterior, tal poder teria que incluir o poder de definir os valores e sistemas explicativos da sociedade e o poder de definir e controlar o comportamento sexual dos homens. Pode-se notar que estou definindo matriarcado como a imagem espelhada do patriarcado. Usando essa definição, eu concluiria que nenhuma sociedade matriarcal jamais existiu. ” A Criação do Patriarcado, pg. 31. Para todos os propósitos deste estudo, minha definição de matriarcado é a mesma de Lerner acima.
Um exemplo da origem da linha materna está nos relatos históricos de Heródoto. “Um grego jônico tinha apenas que viajar por sua própria costa até
There are diverse elements in the bible that point to two different systems, one which has the elements of the mother culture with an equalitarian government – a system where the competent, wise elder ruled, regardless of whether they were a male or female. The other system is the very clear patriarchal Indo-European based system of Father Sky gods, patrilinear lineages, inheritance, and the subjugation of women.
This study is not the focus of these two systems (please see the separate study “From Clan Mother To Goddess”), but I would like to point out some very obvious examples so that you will see that there are contradictory elements, that have been edited by numerous scribes, of different beliefs in the bible. Just in the beginning chapters of the book of Bereshiyth [Genesis] we see numerous points. First lets address the aspect of marriage. In a patrilocal system, the man takes a wife and the couple lives within the fathers family unit or at least in a house nearby, if not attached. This is the dominant view of marriage in the Tanak. Yet in Bereshiyth 2:24 states, “therefore, an iysh [husband] will leave behind his father and his mother, and cling to his ishshah [wife]; and they will become one flesh.” This is the principle of a matrilocal culture that the man leaves his family and is now joined to that of the wife’s clan and tribe. This concept is also affirmed by Yahusha [Jesus] in the New Testament when he is asked about his views on divorce. Matthew 19:4-6, “have you not read that he who created from the beginning, male and female made them? and he said, on this account a man will leave his father and his mother, and will cleave to his wife, and they two will be one flesh. wherefore they were not two, but one body. that, therefore, which elohey has conjoined, man will not separate.”
This brings me to the next point, that of creation. In nature, children are born from the woman’s body, but there are patriarchal Proto-Indo-European accounts of creation where the chief male deity takes over the accounts of creation, creating the male first and then the woman. These PIE accounts even have the male gods trying to give birth themselves, such as Zeus giving birth to Athene from his head. In the oldest accounts of creations, later associated with goddesses whose names are variants of mother and grandmother, the creatress (for lack of better words in an Indo-European language that stresses gender) creates pairs of humans from earth, clay, etc, not one gender then another. There are two accounts in Bereshiyth [Genesis]. Bereshiyth 2 gives an account of creation with the man [ha adam] being created prior to the female. The man is created from the dust of the earth. Later, after he has named the animals, YHWH then creates a woman to be a helpmate. This woman is not created from the earth, but from a portion of the man. Chapter 1:26-28, “then elohiym said, let us make man in our image, according to our likeness; and let them rule over the fish of the sea and over the birds of the heavens and over the animals and over all the earth, and over all crawlers that crawl on the earth. 27 elohiym created the man in his image, in the image of elohiym he created him; male and female he created them. 28 and elohiym blessed them; and elohiym said to them, be fruitful and be many, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the heavens and over all living, creeping things on the earth.” In this chapter, the Elohiym creates the man, which reads more like the word mankind because HaAdam is in the plural, not the singular form based on the pronoun associated with it, rather than a single man (other scholars have made this point, that the first uses of HaAdam are more appropriately translated “mankind”. Another example of this usage as mankind, instead of just one man is the Ugaritic Keret epic which refers to El as ab adam, the father of mankind. Male and female He created them and gave them both dominion over all, not just the patriarchal man that the bulk of the Tanak is based on and not the lone man that was placed in a garden to tend it and care for the animals and name them before Chawwah [the female form of the Hebrew word life – chay, Eve] is ever created. Chapter I has the animals created before man and chapter 2 has the animals created after man. One account is patriarchal and the other equal. There are two different accounts here, that have been edited together, but as with the other editings, the seams show.
While these agriculture cultures were clearly matrilinear and possibly matrilocal as well, there is no evidence that they were matriarchal. The same men that referred to the venus and goddess statues, also blanketly, without evidence referred to the government as being matriarchal, as opposed to patriarchal, but there are other systems of government. It is not an “either, or” option. It is not black or white. Many Native American cultures that are matrilinear and matrilocal have equalitarian rule (both genders jointly). The abundance of these female statues could simply be a representation of the natural life, mother, birth aspect of their society, without them being goddesses or priestesses of a goddess. Unfortunately, there are some women (some of them feminists) frustrated with women being oppressed by thousands of years of patriarchal religion, that have latched on to these figurines and created a whole other religion, where none may exist, as far as a goddess is concerned. These women are part of what is known as the goddess movement. In my eyes, they are just as irresponsible as the men that called these figures goddesses and speculated a matriarchy and priestesses, with no evidence. There are figurines of men in these “mother” cultures, just not as numerous and the males never are exhibiting warfare or domination, no thunderbolt or mace wielding gods. At least, not until the PIE invasion waves.
“In Neolithic Europe and Asia Minor (ancient
“Our cultural programming also leads to the assumption that female representations invariably represent ‘earth as fertility’; therefore all naked female artifacts become ‘fertility figurines’. The Old European cultures certainly cared about fertility. But, as we will see, the wide variety of figurines, and particularly their Neolithic art forms played a wider religious role…In religious art, the human body symbolizes myriad functions beyond the sexual, especially the procreative, nurturing, and life enhancing. I believe that in earlier times, obscenity as a concept surrounding either the male or female body did not exist. Renditions of the body expressed other functions, specifically the nourishing and procreative aspects of the female body and the life-stimulating qualities of the male body. The female force, as the pregnant vegetation goddess, intimately embodied the earth’s fertility. But the sophisticated, complex art surrounding the Neolithic goddess is a shifting kaleidoscope of meaning; she personified every phase of life, death, and regeneration. She was the Creator from whom all life – human, plant, and animal – arose, and to whom everything returned. Her role extended far beyond eroticism.” The Living Goddesses, pg. 5. “For here we have a rich technologically and culturally advanced civilization in which, as archaeologists Hans-Gunther Buchholtz and Vassos Karageorghis write, ‘all the artistic media – in fact, life in its totality as well as death – were deeply entrenched in an all-pervasive, ubiquitous religion.’ But in marked contrast to other high civilizations of the time, this religion – centering on the worship of the Goddess – seems to have both reflected and reinforced a social order in which, to quote Nicolas Platon, ‘the fear of death was almost obliterated by the ubiquitous joy of living.’ “ The Chalice and the Blade, pg. 32.
This aspect of birth and life is very evident in the art of these non-Indo-European, non-patriarchal cultures. Besides nature being evident in the artwork, there is something else that is evident – no warfare, heroes, torture and afterlife. “Even when there is a written as well as an oral literary tradition, art is a form of symbolic communication. The extensive art of the Neolithic – be it wall paintings about daily life or about important myths, statuary of religious images, friezes depicting rituals, or simply vase decorations, pictures on seals, or engravings on jewelry – tells us a great deal about how these people lived and died. It also tells us a great deal about how they thought, for in a very real sense Neolithic art is a kind of language or shorthand symbolically expressing how people in that time experienced, and in turn shaped, what we call reality. And if we let this language speak for itself, without projecting on it prevailing models of reality, it tells us a fascinating – and in comparison to the stereotype, a far more hopeful – story of our cultural origins.
Uma das coisas mais impressionantes sobre a arte neolítica é o que ela não retrata. Pois o que um povo não retrata em sua arte pode nos dizer tanto sobre eles quanto o que fazem. Em nítido contraste com a arte posterior, um tema notável por sua ausência na arte neolítica é a imagem que idealiza o poder armado, a crueldade e o poder baseado na violência. Não há imagens de 'nobres guerreiros' ou cenas de batalhas. Nem há qualquer sinal de "conquistadores heróicos" arrastando cativos acorrentados ou outras evidências de escravidão.
Também em nítido contraste com os restos mortais de seus primeiros e mais primitivos invasores dominados por homens, o que é notável nessas sociedades neolíticas de adoração à Deusa é a ausência de sepulturas luxuosas de "chefes". E em marcante contraste com as civilizações dominadas por homens posteriores, como a de
“No centro do sistema dos invasores estava a atribuição de maior valor ao poder que leva, em vez de dar, vida. Este era o poder simbolizado pela lâmina 'masculina', que cedo
Essas mães representam a vida. Produzem vida a partir de seus corpos, em uma torrente de água de nascimento (amniótica), que mais tarde é transportada para os mitos das deusas mães, as criaturas. Essas mães não eram apenas de humanos, mas também de animais, o que mais tarde veio a ser uma expressão artística das mães, depois mães com animais ao seu redor, incluindo vida vegetal. A natureza a cercava. “Em 1962, James Mellaart descreveu as culturas de 9.000 a 7.000 aC em seu livro 'Civilizações mais antigas do
Portanto, aqui vemos mães de famílias e mães de clãs, que provavelmente lideram ou co-lideram uma sociedade igualitária com os homens ou idosos. Esta igualdade de gênero é um conceito difamado como os patriarcais indo-europeus querem que você acredite? Não. Existem exemplos dessa igualdade no Tanak? Sim. Vamos olhar para a primeira mulher, Chawwah [a forma feminina da palavra hebraica vida - chay, Eva], que recebeu o domínio com seu marido. Hawah também significa tenda, aldeia em hebraico, a multiplicação e a reunião da vida. Bereshiyth [Gênesis] 3:20, “ e o homem chamou o nome de sua ishshah [esposa] chawwah, pois ela se tornou a mãe de toda a vida [chay]. ” Este é o epitáfio comum de todas as mães centrais que acabaram sendo transformadas em deusas - a mãe de toda a vida. Mais tarde, você vê o relançamento patriarcal desse relato e chegam as serpentes / dragões, as espadas, a expulsão e aviltamento da mãe, não há mais igualdade.
Agora, vamos dar uma olhada em uma mulher que liderou o
Em seguida, precisamos olhar para ela liderando Yisrael. A palavra hebraica que agora é comumente traduzida como juiz, shofet, é originalmente usada para chefes. Quando o sistema sacerdotal derrubou o sistema tribal de chefes e anciãos, o termo principal tornou-se juiz, uma função do sacerdócio. Deborah é chefe da confederação de Yisrael. Ela governou sob uma palmeira, mais um símbolo dessas mães que se tornaram deusas. Ela chama um homem chamado Barak e o instrui, de acordo com uma palavra de YHWH, a reunir as forças da milícia de algumas das tribos para se reunirem para a guerra contra Siysera, um comandante de um exército sob Yabiyn, que tem carros de ferro e um enorme exército. O que Yabiyn soa com suas carruagens de ferro e exército enorme? Uma força invasora proto-indo-européia. Débora não está agindo como uma juíza, ela está agindo como chefe e profetisa. Ela até vai para a guerra e dirige a campanha contra este exército. Após a vitória, Deborah e Barak cantam para YHWH. Capítulo 5: 7-8, “o ferazun cessou em yisrael; eles cessaram até que eu, deborah, me levantei; Eu nasci como uma mãe em Israel. 8 eles escolheram novo elohiym; então a guerra estava às portas. nem um escudo nem uma lança foram vistos entre quarenta mil em Israel . ” Esta passagem afirma vários princípios, Deborah é uma mãe em Yisrael. Eles são um povo de paz sem escudo ou espada entre 40.000 homens. Esta é uma descrição comum das culturas mães não-PIE.
Ferazun vem da raiz hebraica feraz, que significa aberto, sem muros. Outra descrição das culturas-mães que não construíram cidades muradas como as culturas PIE. Ferazun são os líderes, chefes dessas cidades rurais sem muros. Esses Ferazun cessaram até que Deborah se levantou novamente. Os líderes Ferazun pararam porque escolheram novos deuses, então a guerra estava às portas. Isso soa como os deuses da guerra da cultura PIE que assimilaram ou destruíram as cidades que escolheram tomar. Versículo 11, “ mais alto do que a voz dos divisores entre os bebedouros ali, eles contarão dos atos justos de YHWH, os atos justos de seu ferazun em Israel. então o povo de YHWH desceu até os portões.”Aqui vemos que os Ferazun estão associados à justiça e a YHWH. Este relato, com todo o seu simbolismo e lingüística, grita sobre essas culturas pacíficas orientadas para a mãe e igualitárias que foram atacadas por invasores proto-indo-europeus . E sem preconceito de gênero ou assimilação patriarcal, uma dessas shoftiym, ferazun, profetisas era uma mulher e mãe de Yisrael.
Uma passagem interessante, que alguns estudiosos vêem como uma discussão entre a cultura agrícola mãe, versus a cultura TORTA do rei / sacerdócio patriarcal que assumiu com sua escravidão e tributação, está em YirmeYahu [Jeremias] 44: 15-19. “ Então todos os homens que sabiam que suas esposas haviam queimado incenso para outro elohiym, e todas as mulheres que estavam perto, uma grande assembléia, sim, todas as pessoas que viviam na terra de mitsrayim, em fathros, responderam a yirmeyahu dizendo: 16 como pois a palavra que nos falaste em nome de YHWH, não te daremos ouvidos. 17 mas certamente faremos tudo o que sair da nossa boca, para queimar incenso à rainha dos céus, e para lhe oferecer libações, como temos feito, nós e nossos pais, nossos reis e nossos governantes, nas cidades de yahudah e nas ruas de yerushalaim. e comemos fartura e estávamos bem, e não vimos mal algum. 18 mas, quando cessamos de queimar incenso à rainha dos céus, e de lhe oferecer libações, tudo nos falta, e temos sido devorados pela espada e pela fome. 19 e quando queimamos sacrifícios à rainha dos céus, e lhe oferecemos libações, fizemos bolos à sua imagem, e lhe oferecemos libações, sem nossos homens? ”
Now here is the big question. Since these mother cultures do not have altars and temples, no evidence of sacrifices and such, did these later cultures actually worship the mother, clan mother, etc as a goddess, or was the aspect of a goddess, and the associated worship created by the PIE patriarchal religion as a means to acquiesce to the natives since they could not totally eradicate the maternal culture? Did the PIE religious system of animal and human sacrifices create the sacrifices that are mentioned in this passage of YirmeYahu? Clearly, these people had a previous lifestyle that was followed throughout that territory. At that time, in their beliefs of this exalted mother and nature system that she represents, they had plenty of food to eat, were well and saw no evil, but after they stop living this lifestyle and are forced into the patriarchal PIE priesthood system of taxation and slavery, they lack all things and are devoured by the sword, the warfare endemic of the patriarchal PIE culture.
This is very similar to the wise women who used herbs to take care of health, treat illnesses and midwife, that were later vilified by the Catholic church in the Middle Ages, just for using plants, as being witches. For hundreds of years in Europe, women were massacred in villages, hunted down, tortured and their whole maternal lines killed, because everyone knows that witches pass this on to their other female family members, not to mention their belief that all the female friends of such a woman were also suspect and killed. Medicine fell into the dark ages due to the Catholic churches association of herbs with witchcraft. If the PIE patriarchal priests were stopping the agriculture practices of the people, that they felt had any association with the earth, clan, creator mother, however you want to label it, that would seriously curtail the agricultural prosperity that all these cultures had known.
In the following section of Ancestor Worship, you will see how a leader, with stories of his heroic accounts, became a legend and eventually a god in the patriarchal Proto-Indo-European cultures. This aspect of legends and deification has always been a part of men’s history. Whether you are looking at a god, in the sense of a deity in the heavens or in the glorification of a man, such as George Washington to the American patriots, it still occurs. Many Tall Tales, the product of American legends, had men that stood out and became larger than life in each retelling of the accounts. Our more current culture does not have kings who became gods when they died, but we had a great lumberjack who took on the character of a giant and then had to have a mount to fit his tall stature and was given Babe the Blue Ox. This is the exact same process that created goddesses and gods from leaders, heroes, people who were extraordinary in some capacity. A wise and capable mother becomes a head of her clan, to the point that when she dies, she is still held in great esteem, her wisdom is passed on and each time she is spoken of to future generations, the faults are generally forgotten and the attributes are exalted. The work of her hands are associated with creation, her wise words become those of a goddesses, she is now the mother of not only her direct family, but of all those succeeding generations – all living.
The following are a few examples of non-PIE cultures mother “goddesses” that were taken over by a PIE culture and remythed into a patriarchal religious system.
Hattian – Estan, the mother goddess of Hatti, prior to the Hittites, later became the Goddess of Arinna (Spring fed pool), known as the Sun Goddess of Arinna, a major Hattian city close to Hattusas, which became the Hittite capitol. She is the Mother goddess before the PIE Hittites subjugated them and diminished the mother in their mythology. She is related to the pre-Hurrian HannaHannah and Khebat. She is called the Mistress of the Hatti lands, Queen of heaven and earth and of all countries. “The mother goddesses were responsible for the creation of humanity and for birth in general, while the goddesses of fate determined human destiny.”
“The deities assimilated by the Hittites from the indigenous Hattians are somewhat unclear to modern scholars because of our still scant knowledge of the Hattic language. The Hattian pantheon seems to have been at first a collection of personifications of aspects of nature, such as Estan (‘Sun’ or ‘Day’) and Kasku (‘Moon’), and expressions of life forces represented by mother goddesses (Kattahha; Hannahannah, meaning ‘Grandmother’; Kubaba; and Wurusemu), king-war gods (Wurrunkatte, Zababa, and Kattishabi), and a storm-weather god (Taru). Later deities derived in part from the Hurrians were, for the most part, more endowed with human characteristics, not always noble ones, than those of the Hattians and old Hittites, and were clearly influenced by Mesopotamian deities.” The
Pre-Hurrian – Khepat (Khebat, Hepatu, Hebat, Kheba, Khubaba [later associated with Kybele]), is called the mother of all living. Another name for the pre-Hurrian mother was HannaHannah (HannaHannas) is the divine ancestress and holy grandmother of the territory that came to be associated with the later Hurrians, who assimilated part of that culture as they left the
Sumerian - Inanna is a mother goddess, and is the granddaughter of the Sumerian Creatress goddess Nammu, who created the gods and mankind. Nammu was known as ‘She who gives birth to heaven and earth,’ as well as ‘the mother of all deities. “The Sumerian prima materia (prime/first matter) was personified in the form of a deity as were all other elements of nature. The Sumerian list of deities gives this honor to the goddess Nammu ‘written with the pictograph for primeval “sea,” described [as] “the mother, who gave birth to heaven and earth” (Kramer 1959, p. 83). The other texts call her ‘mother, first one, who gave birth to the gods of the universe’ or as ‘Mother of Everything’ (Leick 1994, p. 13). The Sumerian sign used to describe he is ENGUR. The same sign was used as a synonym of abzu (apsu) which can be translated as ‘the sweet water sea/ ocean’ and ‘the watery deep,’ strongly suggesting the subterranean ocean.” Creation Stories of the
The Mes were Tablets of Destiny (Civilization) which were worn around the neck of the Creatress. In one account the Mes are given by Enlil to Enki, who was a son of Nammu. Enki is later listed as Marduk’s father. Later accounts clearly show that when the mother was killed by the warrior king/son, the usurper took the tablets to rule with. Yet the older system was matrilineal and the Mes would have passed to the daughters. This killing of Nammu (Sumerian) / Tiamat (Akkadian) is later achieved by Enki’s son, Marduk, who takes the Mes from her body. “Nevertheless, the author succeeded in his goal – Marduk elevated to the role of the leading god. In order to do so, he had to ‘kill’ the female principle, Tiamat, the mother of all, personification of the salt waters.” Tiamat, is a variation of the word tiamutum, which means the sea. In the third century BCE, Berossos, a priest of Bel (Marduk) wrote Babyloniaka, a presentation of the history and culture of
In the Sumerian accounts, Inanna asks for the Mes and is denied so she gets her father drunk and he then gives her the Mes, which she takes back to her city of
An interesting note to the Sumerian are the reforms of Urukagina, from about 2300 BCE, after PIE invasions. It showed that the culture was previously communal. They speak of fruit trees and food from temple lands that were for the feeding of those in need, which the later PIE priests were taking. The tablets mentioning these reforms speak of the ways that things were done in an earlier time, using the reform word amargi, which means freedom and return to the mother.
Aegean and Western Anatolian - Athene / Athena is a shortened Anglicized version of this woman’s PIE name, a title actually, Athana Potnija, which means Mistress / Lady of Athana, later coming to be associated with the creation of Athens, but this title occurs on Late Mycenaean (a PIE culture that invaded Crete and the Minoans) inscriptions at Knossos, prior to the establishment of Athens as it came to be known. Athana was part of the Minoan culture, which had ties to the western Anatolian culture, prior to these PIE invasions. The character of Athene is very complex and is a very strong bridge between the original mother cultures and the later invading Indo-European cultures. As a result, I am going to have to cover in detail, this personification of the mother, so that you can see all the original elements and how they came to be applied in the Tanak/Bible.
Athene preceded the Olympian pantheon and since they could not wipe her out, they re-mythed her to be born from Zeus’ head and made her his daughter, removing the spindle from her hand and replacing it with a spear. The re-mything of her city,
Another example of the origins of Athene in the Anatolian territory is the story of her birth. In the later Greek account, Athene, the prior earth mother that could not be wiped out, is born from the head of Zeus. Zeus’ first wife was Metis, a Titaness. There was a prophecy that a child from Metis would be greater than the father. Zeus, trying to avoid an overthrow by his offspring, as he had done with his father Kronos and he had with his father Ouranos, decides not to swallow the offspring, as his father had done, but to swallow the pregnant mother Metis, after tricking her to change herself into a fly first. After having severe migraines, he tells Hephaestus to crack open his head and Athene, fully dressed and in armor and a spear, leaps out of his head. In much older Hittite accounts, Kumarbi, the son of Anu, the god of heaven, tries to overthrow his father. When Anu tried to escape, Kumarbi bit off and swallowed the genitals of his father. When he discovered that this had impregnated him, he spat out the semen, but the pregnancy of Teshub, his son, remained and had to be cut out of him. Another account has another deity, Kazal, emerging from his skull. Another example of a PIE’s culture trying to take on the mother roles of childbirth.
To make matters even more clear, in the city of
Pausanias, Description of
In later
For much more detailed information, please see Athene under the
Transformation to Goddess and Consort
Concerning the patterns of assimilation by the Proto-Indo-European invaders, Lerner states, “…just as the development of plow agriculture, coinciding with increasing militarism, brought major changes in kinship and in gender relations, so did the development of strong kinships and of archaic states bring changes in religious beliefs and symbols. The observable pattern is: first, the demotion of the Mother Goddess figure and the ascendance and later dominance of her male consort/son; then his merging with a storm-god into a male Creator-God, who heads the pantheon of gods and goddesses. Wherever such changes occur, the power of creation and of fertility is transferred from the Goddess to the God.” The Creation of Patriarchy, pg. 145. “It is quite ironic that, chronologically speaking, the perception of the origin of the universe has gone through transition from the female element as the only mover (Nammu), then to male and female as a couple (Tiamat and Apsu), and finally to the presence of the only mover – a male (Marduk).” Creation Stories of the
“In other instances, the Great Goddess herself became transformed. In the earlier period her attributes had been all-encompassing-her sexuality connected with birth, death, and rebirth; her power both for good and evil, for life and death; her aspects those of a mother, warrior, protector, and interceder with the dominant male god. In the later periods her various qualities were split off and embodied in separate goddesses. Her warrior aspect diminished, probably relegated to the male god, and her qualities as a healer were more and more stressed. This does appear to reflect a change in concepts of gender in the societies in which she was worshipped.” The Creation of Patriarchy, pg. 159.
So what began as a mother, a personification of the natural life, became, especially under the Proto-Indo-European religious systems, a goddess, at first assimilated into their pantheon, by forced marriages and rape as a wife or consort, then further demoted. Eventually her characteristics and abilities are parceled out to male deities and lower divided female deities, meaning where one goddess had been before, that two or more are created with specific attributes associated with each. For example in the Greek, the mother goddess was split into 4 distinct, yet in some older legends overlapping, goddesses: Demeter/Hera the mother, Athene the creator and patron of crafts and skills as well as protectress, Artemis the huntress and Aphrodite the seductress. An Egyptian example is the mother/creatress Au Set, who ends up becoming
Ancestor Worship/Cult of the Dead
The ancestor cult and cult of the dead is part of the Worthless Deities study because it was believed that the dead became deities of a sort, even if minor ones compared to the later major deities. They were deities that needed to be cared for and appeased, so as to receive their blessings and not their wrath. This will become more evident as you read, but it is important to realize that ancestors and the revered dead, were and still are viewed and treated as deities in some capacity, therefore qualifying as part of this study. Relating to the high number of skulls found at
The following aspects of Ancestor Worship and the Cult of the Dead are a result of the Proto-Indo-European patriarchal conquering, which came in waves that occurred through much of these territories represented. Since the main Canaanite texts and the Tanak/Bible are patriarchal this is the viewpoint of those patriarchal priesthood teachings. The ancestor worship of the mother is dealt with in the Clan Mother to Goddess section above.
Before we begin with the verses, I need to define a few terms from the Hebrew. Moth [Mot – mem thau and mem waw thau] means death/dead, but it is also the name of one of the sons of El in the Canaanite culture. Moth / Mot is the Canaanite/Ugaritic god of death. Mothiym / methiym / metim is the plural of moth and means dead ones. In some cases, these dead ones are followers of ancestor worship or of Moth. In the English translations of scripture we need to look at the context, because often the translators have used the word death or dead ones, instead of the deity or his followers, hiding or masking what is really being written about. A distinction should also be made between funerary rites and mourning rites. Funerary rites can be summed up in the rites of passage of the deceased. Mourning rites are those performed by the living, during the perceived time period in which the deceased passes from this life to the next. Rites may be practices which only occur in a single incident. For example if a person died and the family buried the deceased, making a prayer at the time of burial. That is a funerary rite. But if the grave or tomb is visited, perhaps on a yearly basis, if not more, gifts are brought, prayers made, then that falls into the status of cult. A cult is a system involving practices that are repeated periodically or continue on a regular basis. This does not mean that if something is done only once, at the time of death, that is acceptable in the eyes of YHWH. For instance, if one of your family dies and during the burial you cut yourself in mourning, even if it is only the one time and not a repeated event, it is still an unacceptable practice of ancestor worship/cult of the dead.
“Mortuary practices were a means for people to define who they were, or, as Mike Parker Pearson has commented: ‘Where to put the remains of the dead is generally not a matter of functional expediency. The place of the dead in any society will have significant and powerful connotations within peoples perceived social geographies.’ Although the proper interpretation of funerary patterns can be elusive, there can be little doubt that the dead took on new significance for the living as the concepts of mobility and community were redefined in the late seventh and sixth millennia.” - Archaeology in
The fact that burial was an integral part of these cultures, versus those that followed cremation, open air funeral pyres exposed to the elements and animals is evidenced in the curses of the people, stating that his is what would happen to those that do not follow YHWH. HaDebariym [Deut.] 28:26 states, “and your body will be food to all the birds of the heavens, and to the beasts of the earth; and there will be none to cause them to tremble.” There are examples of prophets prophesying adversely to those that did not follow YHWH. YirmeYahu [Jeremiah] 22:18,19, “so YHWH says this concerning yahuyaqim ben yoshiyahu, king of yahudah, they will not mourn for him, saying, my brother. or, sister. they will not mourn for him, saying, adon. or, his splendor. 19 he will be buried with the burial of an ass, drawn beyond the gates of yerushalaim and thrown out.” Another example is that of the prophesy of Iyzabel’s [Jezebel] death. I Melekiym [Kings]
The aspect of burial within a family tomb/grave came to be synonymous with dying/death. This is evident with the uses of such phrases as, “to rest with ones’ fathers” used throughout the books of I and II Melekiym when a king died, and the phrase, “to be gathered to ones people”, as in Bereshiyth [Genesis] 25:8.
While the Cult of the Dead and Ancestor Worship are the same at times, they do have some differences. The Ancestor Cult basically involves beliefs and practices that are directed specifically toward the dead predecessors/ancestors and is a lineage cult. The Cult of the Dead, while it can involve ones relatives, is not limited to them, and is directed toward the dead in general.
Elizabeth Bloch-Smith analyzed over 850 burials, from more than 60 sites, covering the years 1200-586
“The dead were kept within the settlements with their long histories, thus emphasizing the permanency of the bonds between the living and the deceased. The dead were not only remembered but also actively brought back in their new status into the world of the living by complex ceremonies of secondary burial and the keeping and display of the skulls. Occasionally, the ancestral spirits were given faces – realistic or imaginary – by plastering or other elaboration. Many of the figurines and the large statues originally placed in shrines may have served similar purposes. The dead as ancestors were omnipresent and remained active members of society. Whenever the deceased were believed to take an active role in society, the living were obviously concerned with the welfare of these spirits expressed through the rituals carried out at funeral houses and shrines. This care reinforced the communities’ structuring principles and values and was an expression of unity among its members. It helped to control and regulate society. The formal treatment of the dead remained essentially unchanged for thousands of years, which is perhaps not surprising given the ethnographic observation that ‘dead ancestors do not smile on any kind of change in the cultures of their living relatives. Because ghosts are capable of severely punishing an earthly mortal desirous of change, the force for conformity is strong.’ “ - Archaeology in
Biblical verses show, without a doubt, that this cult existed, was widespread and practiced by religious and governmental leaders. Having seen the existence of this belief system just from word studies in the Hebrew text and having seen the movement for the centralization of the
That is no different than the biblical Ahab and Iyzabel [Jezebel] wanting a vineyard that belonged Naboth, his inheritance from his fathers. They contrived false religious accusations against him to have him put to death. In this manner, the inheritance could not pass to the descendants of Naboth, opening the door for Ahab to take possession of what was not rightfully his [I Melekiym (Kings) 21].
“Opposition to the cult of the dead involved religious, political and economic motives.
In Judahite culture, the dead were an integral part of the social organization. Individuals believed that their descendants would nourish and care for them following death, just as they had provided for their predecessors. Moreover, the legitimacy of land holdings was validated by the ancestral tomb, and the prosperity of the land may have been thought to be insured or blessed by benevolent ancestors. Disrupting the mortuary cult represented a radical move. Neither the existence of powerful dead nor efficacy of necromancy could be negated. However, in the late eighth-seventh-century
Another aspect of anti-ancestor/cult of the dead laws established by the
“A close bond between the living and the dead is also manifest in the skull deposits: while the corpses were buried, their skulls remained in the houses or shrines of the living, as memories of those once alive but now passed on into the community of the dead ancestors. They were sometimes given new faces by means of plastering or other treatment and may have been actively used in some form of the ancestor cult. In view of their common occurrence in excavations, there can be little doubt that thousands of dead people were brought back to the world of the living in this manner, suggesting that the ancestors were crucial in the making and maintenance of the Neolithic communities. It has been proposed that the reason for this could have been a need to recall and demonstrate ancestral genealogies in order to motivate people to live and work closely together, essential in the small communities that became increasingly reliant on farming, where people had to draw on each others labor for survival. It is probably no coincidence that the skull cult emerged within the context of villages where generation after generation lived in the same place, indicative of strong ties to the past.” - Archaeology in
Practices of the ancestor cults and cult of the dead, evidenced in the Tanak, have continued after the exile, through the middle ages and are still practiced. Further in the study I have provided examples of specific acts of the ancestor/cult of the dead from post-biblical Hebrew writings. An example of this is the 10th century writing Sahl ben Mazliah, a Qaraite scholar, “How can I remain silent when some Jews are behaving like idolaters? They sit at the graves, sometimes sleeping there at night, and appeal to the dead: ‘Oh, Rabbi Yose ha-Gelih! Heal me! Grant me children!’ They kindle lights there and offer incense...” The Early History of God, Mark Smith, Eerdmans Publishing Co.,
Nos tempos atuais, um exemplo perfeito é o do Rabino Menachem Mendel Schneerson, também chamado de “O Rebe”. Ele era o 7º líder do Chabad Lubavitch, uma seita hassídica do judaísmo ortodoxo. Tendo se mudado da Europa durante a Segunda Guerra Mundial, ele se estabeleceu em
Se você visualizar o “link de conduta apropriada”, ele explica: “Antes de entrar no Ohel, é costume escrever uma carta ao Rebe. Ao referir-se a si mesmo ou mencionar o nome de outra pessoa na carta, deve-se usar o nome e o nome da mãe (por exemplo, Isaac, filho de Sara). É preferível usar o nome hebraico de alguém. É costume que os gentios usem o nome do pai. Os homens devem usar uma kipá ou chapéu. As mulheres devem estar vestidas com recato e as casadas devem cobrir os cabelos (xales, saias e lenços estão disponíveis no
Em outra página de seu site, para aqueles que não podem fazer peregrinação ao Ohel do Rebe, eles explicam como você pode enviar uma carta ao Rebe. “Hoje as pessoas continuam a enviar cartas para serem colocadas no Ohel para orientação e intervenção do Rebe no Alto, na tradição milenar de petições de oração por escrito em nossos locais mais sagrados. Quer se referindo a si mesmo ou mencionando o nome de outra pessoa em uma carta, deve-se sempre incluir o nome e o nome da mãe (por exemplo, Isaque, filho de Sara) de ambos que precisam da bênção e do assinante. (Veja Por que o nome da mãe de uma pessoa é mencionado quando oramos em seu nome?) É preferível usar o nome judeu de alguém. (Normalmente os gentios usam o nome do pai.) As cartas podem ser escritas em qualquer idioma. ” Eles têm um número de fax disponível, uma carta de formulário de e-mail,
Agora, espero que todos vocês percebam que este homem morreu em 1994, agora está em uma espécie de tumba. Eles fizeram deste túmulo um local sagrado onde as pessoas fazem peregrinações, realizam rituais, oferecem cartas, velas e oferendas a este homem morto, como se ele fosse capaz de responder às suas orações. Ele é visto como o Messias.
Eu forneci este exemplo moderno de uma instância dentro do Judaísmo. Mas esta não é uma instância única. Existem outros casos em todo o mundo de túmulos de rabinos famosos, alguns com ohels construídos sobre eles, com seguidores se comportando da mesma maneira que os de Schneerson. E isso não é isolado do Judaísmo, como sabem aqueles que conhecem a história do Cristianismo ao longo dos séculos. O cristianismo tem milhares de locais “sagrados” aos quais as pessoas fazem peregrinações, com corpos e ossos de santos, onde as pessoas oram, fazem petições e fazem oferendas. Algumas das mais famosas são a Igreja do Santo Sepulcro em
Embora eu trate predominantemente com as tradições do Judaísmo, Cristianismo e toque no Islã, o culto dos ancestrais e dos mortos continua, assim como tem feito por milhares de anos nas culturas asiática, indiana, africana e nativa americana, com mesas postas para os mortos , ofertas de comida etc. A única diferença com essas outras culturas e as do judaísmo, cristianismo e islamismo é que as outras culturas, pelo menos, têm a decência de chamá-lo como é - adoração aos ancestrais. Ao ler a pesquisa nesta seção, oro para que seus olhos sejam abertos para o fato de que esse culto está vivo e bem, até mesmo prosperando, assim como fazia nos dias antigos. Embora a comida não possa ser deixada nos túmulos, flores, grinaldas, bandeiras e todos os tipos de oferendas tomaram seu lugar. As pessoas ainda visitam regularmente os mortos, que são marcados com pedras memoriais. As velas ainda estão acesas. Membros da família e amigos ainda falam com esses mortos e oferecem petições. Quanto mais sabemos sobre as origens, mais fácil é ver as práticas continuadas e remover essas pedras de tropeço desta caminhada que estamos fazendo com YHWH.
Práticas de adoração aos mortos [Mothiym] ou mariposa [Mot]
Abaixo está uma lista de pontos, a maioria dos quais será tratada mais adiante, em detalhes. Incluídos nos versos do Tanak estarão porções de correspondentes
· Corte e tatuagem de pele
· Ficar careca, cortar cabelo, barbas para o luto
· Roupas rasgando, roupas de luto
· Choro, pranto, uivo e enlutados profissionais
· Ritual de descida aos mortos
· Festa de Marzeach, oferecendo comida aos mortos, comendo a comida dos mortos, bebendo para / com os mortos
· Tumbas, sepultando com ancestrais
· Outras ofertas: vasos, joias, armas, ídolos, roupas, móveis, etc.
· Lembrando o nome do falecido
· Estela
· Contato com os mortos, usando intermediários para contatar os mortos
· Queima de incenso
A responsabilidade de um filho no culto aos antepassados / culto aos mortos
In the cult of the dead, it was the responsibility of the living to provide food, offerings and such to the dead ancestors, who in turn, it was believed, did works for the living, such as healing. These dead ancestors were either buried in the houses, often in the basement or in tombs, frequently just translated as graves in the English translations of Bibles, to mask the cult of the dead practices. These dead ancestors are maintained by family members.
In the Ugaritic Epic of Aqhat, you see these responsibilities in the ancestor worship. “So will there be a son in his house, one who sets up the stelae of his father’s ancestral spirits [gods], in the holy place, the ztr of his clan; from the earth, one who sends up his smoke, from the dust, one who protects his chapel; who smothers the life force of his detractor, drives off who attacks his abode; who takes him by the hand when he is drunk, carries him when he is sated with wine; consumes his funerary offering in Baal’s house, his portion in El’s house; who plasters his roof when it leaks, washes his clothes when they are soiled.” ANET 150
This passage is about the son’s responsibility to set up a memorial stone for the dead, in the house of the dead clan members, which could either be in the house or in a tomb, set up as a house for them. The son is to keep them free from the earth and the dust, as well as kill any enemies or those that would attack their clan’s house for the dead. At the drunken funeral meals, marzeach, explained above, the son will carry the drunken father and he will eat of the funerary meal. The son is to maintain this house of the dead, even washing any funeral clothes when they are soiled, so that the dead ancestors are maintained. If you think that these were strictly Canaanite practices, think again.
Cutting and Tattoos
The cutting and tattooing verses are not specific about how the cutting was done, just that it is associated with cult of the dead practices and should not be done. In the Ugaritic texts, when Anath [sister and consort of Baal] and El [father of Baal] discover that Baal has been killed by Moth / Mot, they cut themselves in mourning. “She [Anath] cut her skin with a knife, she made incisions with a razor; she cut her cheeks and chin, she raked her arms with a reed, she plowed her chest like a garden, she raked her back like a valley.” “He [El] cut his skin with a knife, he made incisions with a razor. He cut his cheeks and chin, he raked his arm with a reed. He plowed his chest like a garden, he raked his back like a valley.”
Wayyiqra [Leviticus] 19:26-28, “do not eat with the blood; do not divine nor conjure spirits of the dead. do not round the side of your head, nor mar the edge of your beard. and you will not make cuttings in your flesh and you will not put any mark or tattoo on yourself, i am YHWH.”
Wayyiqra 21:5 of the leaders, “not to make bald their head, and the edges of their beard they will not shave, and in their flesh they will not make a cutting.”
HaDebariym [Deuteronomy] 14:1,2, “sons you are to YHWH your elohey. you will not cut yourselves, nor put any baldness between your eyes for moth [dead].”
YirmeYahu [Jeremiah] 16:6,7, “both the great and the small will die in this land. they will not be buried, nor will men mourn for them, nor cut himself, nor make himself bald for them. 7 nor will anyone break for them in mourning, to comfort him for ones who died. nor will they give them the cup of comfort to drink for the father of one or the mother of one.”
YirmeYahu 41:5, “men from shekem [shechem] came from shilo [shiloh], and from shomron [
YirmeYahu 48:37, “for every head will be bald, and every beard clipped. on all the hands will be cuttings, and sackcloth on the loins.”
Making Self Bald, Cutting Hair and Shaving Beards for the Dead
Please realize that these passages are about mourning practices, not that a person cannot cut their hair nor shave for their personal grooming preferences.
Wayyiqra [Leviticus] 19:26-28, “do not eat with the blood; do not divine nor conjure spirits of the dead. do not round the side of your head, nor mar the edge of your beard. and you will not make cuttings in your flesh and you will not put any mark or tattoo on yourself, i am YHWH.”
Wayyiqra 21:5 of the leaders, “not to make bald their head, and the edges of their beard they will not shave, and in their flesh they will not make a cutting.”
HaDebariym [Deuteronomy] 14:1,2, “sons you are to YHWH your elohey. you will not cut yourselves, nor put any baldness between your eyes for moth [dead].”
YirmeYahu [Jeremiah] 16:6,7, “both the great and the small will die in this land. they will not be buried, nor will men mourn for them, nor cut himself, nor make himself bald for them. 7 nor will anyone break for them in mourning, to comfort him for ones who died. nor will they give them the cup of comfort to drink for the father of one or the mother of one.” This verse is very interesting because it shows that these practices were being practiced as part of the ancestor cult, but since they are going into exile for their disobedience, none of this will be done for them.
YirmeYahu 41:5, “men from shekem [shechem] came from shilo [shiloh], and from shomron [
YirmeYahu 48:37, “for every head will be bald, and every beard clipped. on all the hands will be cuttings, and sackcloth on the loins.”
Iyob [Job]
Tearing Garments and Mourning Clothes
In the Ugaritic texts of Baal’s death, Anath and El put on mourning garments. “She came upon Baal, he had fallen to the ground. She covered her loins with sackcloth.” “He [El] poured earth on his head as a sign of mourning, on his skull the dust in which he rolled. He covered his loins with sackcloth.”
Shaq is the Hebrew for sackcloth, literally sacks.
Bereshiyth [Genesis] 37:34,35, “so yaaqob tore his clothes, and put sackcloth [shaq] on his loins and mourned for his son many days. 35 then all his sons and all his daughters arose to comfort him, but he refused to be comforted. and he said, i am descending to my son in mourning to sheolah [sheol – underworld, netherworld, the grave, of uncertain origin]. and his father wept for him.”
II Shmuel [Samuel]
YeshaYahu [Isaiah]
YirmeYahu [Jeremiah] 6:26, “daughter of my people, put on sackcloth and roll in ashes. make mourning for yourself, as for an only son, most bitter mourning; for the ravager will suddenly come on us. ”
YirmeYahu 41:5, “men from shekem [shechem] came from shilo [shiloh], and from shomron [
YirmeYahu 48:37, “for every head will be bald, and every beard clipped. on all the hands will be cuttings, and sackcloth on the loins.”
Iyob [Job]
Weeping, Wailing, Howling and Professional Mourners
In addition to the standard mourning for a person in grief, there were people, considered professional mourners, who were called on to lament publicly. These professional mourners are attested archaeologically, in many lands.
II Shmuel [Samuel]
YirmeYahu [Jeremiah] 16:5,6, “for so says YHWH, do not enter into the house of mourning. do not go to weep or moan for them. for i have removed my shalom with loving kindness and compassions from this people says YHWH. 6 both the great and the small will die in this land. they will not be buried, nor will men mourn for them, nor cut himself, nor make himself bald for them.”
YeshaYahu 15:2-4, “one goes up to the house, even to dibon, to the high places, to weep.
Yechezqel 27:30,31, “and will make heard their voice against you, and will cry bitterly, and will cause dust to go up on their heads; they will wallow in the ashes. 31 and they will be bald for you and gird with sackcloth; and they will weep for you with bitterness of soul, a bitter wailing.”
YirmeYahu 25:34, “howl, shepherds, and cry, and roll in ashes, leaders of the flock. for the days of your slaughter and of your scatterings are fulfilled, and you will fall like a desirable vessel.”
Amos 5:16, “so YHWH, elohey tsebaoth, adonay, says this, wailing will be in all streets, and they will say in all the highways, woe. woe. and they will call the farmer to the mourning, and those knowing wailing to lamentation.”
YirmeYahu [Jeremiah] 9:17-20, “so says YHWH tsebaoth, consider and call for the wailers, that they may come. and send for the wise women, that they may come. 18 and let them make haste and take up a lament over us, so that our eyes may run down with tears, and waters flow from our eyelids. 19 for the voice of lament is heard from tsiyon. how we are ravaged. we are greatly ashamed because we have forsaken the land; because they have thrown down our dwellings. 20 yet hear the word of YHWH, women. and let your ear receive the word of his mouth, and teach your daughters a lament, and each one her neighbor a dirge.”
In the Talmud, Mas. Nedarim 66a, verse 10, note states that in reference to II Shmuel [Samuel]
Rafaiym/Rephaim – Dead Spirits
As mentioned earlier, Rafaiym [Rephaim] are clearly written about as the spirits of dead/departed ancestors. Some Ugaritic scholars believe that they are not just any dead, but the spirits of dead kings or heroes in particular – the powerful dead, the warrior kings. They are also attributed to be healers. It was believed that the deified dead ancestors could heal and therefore needed to be kept on their good side. There is a biblical verse in II Dibrey HaYamiym [Chronicles]
YeshaYahu [Isaiah] 14:4-11, “you will lift up this proverb against the king of babel, and say, how the exacter, the gold gatherer, has ceased. 5 YHWH has broken the rod of the wicked, the staff of rulers, 6 who struck the peoples in wrath, a blow without turning away, ruling the nations in anger, dealing out persecution without restraint. 7 all the earth is at rest, quiet; they break forth into singing. 8 yes, the fir trees rejoice over you; the cedars of lebanon say, since you have lain down, no one hewing will come up against us. 9 sheol from below is stirred for you, to meet you at your coming; it stirs up the rafaiym [rephaim - departed spirits] for you, all the he goats of the earth. it has raised all the kings of the nations from their thrones. 10 all of them will answer and say to you, are you also made as weak as we? are you likened to us? 11 your majesty is lowered into sheol; the noise of your harps. the maggot is spread under you; yes, the worms cover you.”
YeshaYahu 26:11-14, “YHWH, your hand is high; they do not see; they see and are ashamed of the zeal of the people. yes, the fire of your foes devours them. 12 YHWH, you will ordain shalom for us; for also you have worked all our works for us. 13 YHWH our elohey, masters beside you have governed us; only in you we will mention your name. 14 mothiym [dead ones] do not live; rafaiym [rephaim - departed spirits] do not rise; because of this you visited and destroyed them, and caused all memory of them to perish.”
Thehillah [Psalm] 88:4-10, “i am counted with those who go down to the pit; i have been like a feeble man, 5 free among the mothiym [dead ones], as pierced ones lying in the grave, whom you remember no more; yes by your hand they are cut off. 6 you have laid me in the lowest pit, in dark places, in the deeps. 7 your fury has lain hard upon me, and you afflict me with all your waves. selah. 8 you have taken ones knowing me away from me; you have made me a hateful thing to them; i am shut up, i will not go out. 9 my eye mourns because of affliction; YHWH, i have called on you every day; i have spread out my hands to you. 10 for will you do wonders for those mothiym [dead ones]? or will the refaiym [departed spirits] rise and thank you? selah.”
Mishley [Proverbs] 21:16, “the man who wanders out of the way of intelligence, in the assembly of the refaiym, will come to repose.”
Descending to the Dead
One of the aspects of mourning is the 7 day marzeach feast, mentioned above. These also tie into threshing floors, also mentioned above. The following account is that of Dawiyd, when his first son by
II Shmuel [Samuel] 12:14-23, “only, because you have made the enemies of YHWH to scorn derisively by this thing, also the son who will be born to you dying will die. 15 and nathan went to his beyth, and YHWH struck the boy whom the former wife of uriyah had borne to dawiyd. and it became sick. 16 and dawiyd sought the elohiym for the boy. and dawiyd fasted a fast, and went in and stayed the night, and lay on the earth. 17 and arose the elders of his beyth up toward him, to raise him up from the earth. but he was not willing; and he ate no bread with them. 18 and it happened on the seventh day, the boy died. and dawiyd's servants feared to tell him that the boy was dead, for they said, look, while the boy was alive, we spoke to him, and he would not listen to our voice. and how will we say to him, the boy is dead? then he may do harm. 19 and dawiyd saw that his servants were whispering among themselves. and dawiyd understood that the boy was dead. and dawiyd said to his servants, is the boy dead? and they said, he is dead. 20 and dawiyd rose up from the earth, and bathed, and anointed. and he changed his clothing, and came into the beyth of YHWH, and worshiped. and he came to his beyth, and commanded, and they brought bread for him; and he ate. 21 and his servants said to him, what is this thing you have done? you fasted and wept because of the living boy, yet when the boy is dead, you have risen up and have eaten food? 22 and he said, while the boy was alive, i fasted and wept. for i said, who knows? YHWH may pity me and make alive the boy. 23 and now he has died. why this, that i should fast? am i able to bring him back again? i went to him, but he did not return to me. ”
This passage appears like it has been edited, as much of the passages dealing with Dawiyd have been. The 7 day mourning occurs when they die, not before, typically. That does not mean that Dawiyd could not have been petitioning for 7 days, BUT, and this is a big but, there are other factors here that point to a mourning ceremony instead. For one thing, 7 is a big number involving mourning in the Canaanite texts, as well as some other passages in the Tanak. Dawiyd goes out at night, again pointing to the consulting of the dead. He lies on the ground, the earth, not on a floor somewhere. The earth is used in texts to represent the habitation of the departed, the netherworld. Verse 17 says that the “elders” of his beyth/house arose up toward him. How could these “elders of his beyth” rise up toward him, unless they were not “elders of his beyth” but the refaiym, departed ancestors that inhabit the earth/netherworld and rise when called upon. Remember, this is at night and what “elders of his beyth” are still alive and living in his palace? These elders of Dawiyd are not mentioned again, nor before. After the 7th day, Dawiyd stops his mourning. Dawiyd states in verse 23, that he [Dawiyd] went to his son, but the son did not return with Dawiyd. This is indicative of the descent to the netherworld to retrieve the dead, such as the Baal epic, where Anat goes in search of the dead Baal and brings him back and he is made alive again. As to the specific ground that Dawiyd went and laid on, this is purely speculation, because nothing is specifically mentioned, but Dawiyd does have a threshing floor connection. He purchased the threshing floor of Arunah in II Shmuel 24:24,25, “and the king said to araunah, no, for buying i will buy from you for a price, and i will not offer to YHWH my elohey burnt offerings for nothing. and dawiyd bought the threshing-floor and the oxen for fifty shekels of silver. 25 and dawiyd built a sacrificial altar there to YHWH, and offered burnt offering and shalom offerings. and YHWH was entreated for the land; and the plague was stayed from yisrael.”
As shown in other studies, the chronology concerning the events of Dawiyd, is not in perfect order. It is believed that the beyth YHWH [the tent that Dawiyd set up and the ark was housed] was on this threshing floor site.
Another example of this view of mourning involves Yaaqob [Jacob] when he is falsely told that Yahusef [Joseph] has been killed by a wild animal. Sheol is the netherworld. Yaaqob is stating that ritually, he is descending to Sheol where his son is now abiding, through the mourning ceremony. The amount of days is not mentioned, just that it is many days. See also the reference under Threshing Floors [above], where Yahusef mourns for Yaaqob at a threshing floor in Atad for 7 days.
Bereshiyth [Genesis] 37:34,35, “so yaaqob tore his clothes, and put sackcloth on his loins and mourned for his son many days. 35 then all his sons and all his daughters arose to comfort him, but he refused to be comforted. and he said, i am descending to my son in mourning to sheolah. and his father wept for him.”
When the men of Yabeysh Gilead heard of the bodies of Shaul and Yahunathan hanging on the wall of the Felishthiym [Philistine] city Beyth Shan, the mighty men went to retrieve the bodies, burned them. Collected the bones and buried them under a tamarisk in Yabeysh. The citizens mourned them for 7 days - I Shmuel 31:11-13.
Marzeach Feasts, Offering Food to the Dead, Eating the Food of the Dead, Drinking For/With the Dead
Marzeach Feasts [funeral meal], generally involved a lot of drinking, to the point of drunkenness, according to the Ugaritic texts. Some scholars believe that the extreme drunkenness, to the point of passing out, is the point. The passing out is like death. This pseudo death is the drunken journey to the underworld. These feasts are nocturnal affairs. In the evening the name of the deceased was called and he was invited to come and share of the sacrificial meal that was served. These feasts are listed as lasting 7 days and involve libations [wine] and grain/meal offerings.
“But we have extraordinarily ample information for one religious body from
Another example of the dead eating and drinking is from the Syrian / Aramean inscriptions, the Hadad Panammu inscription. It was found in Zenjirli [also spelled Zincirli], northwest
“I am Panammu Bar Qarli, king of Yadi, who have set up this statue to Hadad in my ? There stood by me the god Hadad and El and Reshef and Rekub-El and Shamash...Hadad gave indeed to...he called me to build and in my? Hadad gave, indeed ? to build, and I built indeed? And set up this statue of Hadad, and the place of Panammu Bar Qarli, king of Yadi, together with a statue...whoever? of my sons will hold the scepter, and sit on my seat and grow strong and sacrifice to this Hadad, and make mention of the name Hadad, or...will say, may the soul of Panammu eat with you and may the soul of Panammu drink with you, will memorialize the soul of Panammu with Hadad...this sacrifice...may he look favorably on him to Hadad and to El and to Rekeb-El and to Shamash.”
YirmeYahu [Jeremiah] 16:5-7, “5 for so says YHWH, do not enter into the house of marzeach [funeral meal]. do not go to weep or moan for them. for i have removed my shalom with loving kindness and compassions from this people says YHWH. 6 both the great and the small will die in this land. they will not be buried, nor will men mourn for them, nor cut himself, nor make himself bald for them. 7 nor will anyone break for them in mourning, to comfort him for ones who died. nor will they give them the cup of comfort to drink for the father of one or the mother of one.”
There are other references of offering and eating food for the dead, as well as drinking, that do not mention marzeach by name, nor do they describe all the characteristics of the marzeach. This does not mean that they are not part of the traditional mourning marzeach.
Thehillah [Psalm] 106:28, “and they were joined to baal feor [peor] and ate the sacrifices of the mothiym [dead ones].”
YeshaYahu [Isaiah] 65:2-5, “2 i have spread out my hands all the day long to a rebellious people who walk in the way not good, after their own thoughts; 3 a people who continually provoke me to my face; who sacrifice in gardens, and burn incense on the bricks; 4 who sit among the tombs and lodge in the towers; who eat swine's flesh, and broth of unclean things in their pots; 5 who say, keep to yourself. do not come near me, for i am holier than you. these are a smoke in my nose, a fire burning all the day.”
In reference to the tithe, HaDebariym 26:14, “i have not eaten of it in my mourning; nor have i removed any of it away for uncleanness; nor have i given of it to moth.” Most translators write, “it was not given to the dead”, but there is no article “ha” preceding moth, for the dead, nor is it plural as in most cases of mothiym/methiym for dead ones.
In other post-exilic Jewish writings, not included in the Hebrew canon, but are included in the latter Catholic canon, we see these practices still continuing and being written about.
Tobit 4:17, “Be lavish with your bread and wine at the burial of the virtuous, but do not share them with sinners.”
Wisdom of Ben Sirach 30:18, “Dainties set before one who cannot eat are like the offerings placed before a tomb.”
In Elizabeth Bloch-Smith’s book, Judahite Burial Practices and Beliefs About the Dead, she covers articles that were included in the burial sites. The most common articles that accompanied the bodies were eating and drinking vessels. She states on page 108, “Although there are relatively few instances of actual foodstuffs preserved in burials, the ubiquitous jar and bowl indicate that food and liquids were provided for the dead.”
A Ugaritic text example of the feeding and providing drink for the gods, which included the divine dead is the Epic of Aqhat, KTU 1.17, “A fifth and a sixth day passed: robed, the gods, Danilu, robed, the gods he fed, robed, he gave the holy ones to drink; Danilu removed his attire, he removed his attire went up and lay down, he removed his attire and fell asleep. And see, on the seventh day, Balu approached in his benevolence:” – Canaanite Religion According to Liturgical Texts of Ugarit, Gregorio Del Olmo Lete, pg. 333.
According to Ugaritic texts, threshing floors are the preferred locations for the appearances of the Rafaiym.
Threshing Floors
In the Hebrew, DGN [dagan] means corn or grain. This also happens to be the name of the Canaanite deity Dagan, whose name means corn or grain and was a fertility deity as far as the grains went. The Hebrew word for threshing floor, where the grain is threshed, is GRN [goren].
In the Ugaritic Epic of Aqhat, Aqhat, the son of Danel, is killed by Anath, for not relinquishing his bow to her. When Danel mourns his son’s death, he goes to the threshing floor, a feast is prepared and it says that the Refaiym [Rephaim] went to Danel’s threshing floor and ate and drank for 7 days.
The following is a biblical example of a threshing floor practice concerning the dead with a seven day mourning ceremony.
Bereshiyth [Genesis] 50:1-14, “1 then yahusef [joseph] fell on the face of his father, and wept over him and kissed him. 2 yahusef commanded his servants the physicians to embalm his father. so the physicians embalmed yisrael. 3 now forty days were required for it, for such is the period required for embalming. and the mitsrayim [
Another example of the importance in threshing floors is that of I Melekiym [Kings] 22. In this chapter you see Yahushafat [Jehoshaphat], king of Yahudah, meeting with Achab, king of Yisrael, over the Syrian threat. They called for the prophets to seek counsel to go to battle against the Syrians. The prophets numbered about 400. The two kings were at the gate of the entrance to Shomron [
In Shoftiym [Judges]
Tumbas, sepultamento com os ancestrais
Qeber em hebraico bíblico significa tumba ou sepultura da raiz qabar para enterrar. No culto ancestral, assim como no registro arqueológico, os sepultamentos eram em tumbas, que poderiam ser o porão de uma casa, um cômodo anexo à casa, uma casa separada, como um santuário, ou uma tumba escavada na rocha . Sepulturas individuais e valas eram para plebeus. “No entanto, a arqueologia amplia a perspectiva ao descobrir túmulos de famílias nos porões das casas de
Usando os patriarcas como exemplo, veremos até onde as pessoas iam para esses enterros. Abraham entrou no
No relato da morte de Yitschaq não afirma que ele foi enterrado na tumba de seu pai Abraão, outra passagem o faz. Bereshiyth 35: 27-29, “ yaaqob veio a yitschaq seu pai em mamre de qiryath arba, isto é, chebron [
Bereshiyth [Gênesis] 50: 1-14, “ 1 então yahusef [Joseph] caiu no rosto de seu pai [yaaqob / jacob], e chorou sobre ele e o beijou. 2 yahusef ordenou a seus servos, os médicos, que embalsamassem seu pai. então os médicos embalsamaram yisrael. 3 agora quarenta dias foram necessários para isso, pois este é o período necessário para o embalsamamento. e o mitsrayim [
Neste ponto, vemos que esta tumba foi o local de sepultamento por pelo menos 3 gerações de maridos e esposas: Abraão e Sara, Yitschaq e Ribqah e Yaaqob e Leah. Nenhuma conta afirma quem mais foi enterrado neste túmulo, mas era um túmulo de família. Curiosamente, Yahusef não foi declarado como tendo sido enterrado nesta tumba familiar. Sua conta está listada abaixo. “A premissa subjacente é esta: o acesso e a presença dos deuses pessoais em um edifício sagrado nas terras da família simbolizava a legitimação divina da propriedade, enquanto a localização dos túmulos que abrigavam os fantasmas da família naquela mesma terra estabelecia os direitos genealógicos de propriedade.
Se olharmos para a terra que está listada como sendo dividida entre todas as tribos quando eles entraram na terra de Kenaan, desde o êxodo, Makfelah nunca é mencionado, nem é Mamre, que é orientado em conexão com Makfelah . Na verdade, nenhum dos dois é mencionado novamente no Tanak. Esta tumba dos patriarcas nunca mais é mencionada no Tanak. Por quê? Editores posteriores escreveram sobre Mamre, afirmando, “que está perto
In the Amarna Letters, dated from 1350-1330
So if
Bereshiyth [Gen.] 35: 15-20 declara, “ então yaaqob nomeou o lugar onde elohiym tinha falado com ele, beth el [betel]. 16 então eles viajaram de beth el; e quando ainda havia uma certa distância para ir até efrathah [ephrathah], Rachel começou a dar à luz e ela sofreu um trabalho de parto severo. 17 quando ela estava em forte trabalho de parto, a parteira disse-lhe: Não temas, pois agora tens outro filho. 18 aconteceu quando ela estava partindo, pois ela morreu, que ela lhe deu o nome de ben oniy; mas seu pai o chamou de benyamiyn. 19 assim, Rachel morreu e foi sepultada no caminho para Ephrathah, isto é, Beyth Lechem. 20 yaaqob ergueu um pilar sobre seu túmulo; aquele é o pilar da sepultura de Rachel até hoje . ”Nas listas tribais de terras, Beyth El fica na fronteira norte do
Quando Yahusef, embora morando em Mitsrayim [Egito], está morrendo, ele dá esta ordem a seus irmãos, Bereshiyth 50: 24-26, “ Yahusef disse a seus irmãos, estou prestes a morrer, mas elohiym certamente cuidará de vocês e trazê-lo desta terra para a terra que ele prometeu em juramento a Abraão, a yitschaq e a yaaqob. 25 então yahusef fez os filhos de yisrael jurarem, dizendo, elohiym certamente cuidará de você, e você carregará meus ossos daqui. 26 então yahusef morreu com a idade de cento e dez anos; e ele foi embalsamado e colocado em um caixão em Mitsrayim . ” Isso foi realizado pelos descendentes na época do êxodo, Shemoth [Êxodo] 13:19, “mosheh levou os ossos de yahusef com ele, pois ele fez os filhos de yisrael jurarem solenemente, dizendo, elohiym certamente cuidará de você, e você carregará meus ossos daqui com você. ”Yahusha [Joshua] 24:32 declara,“ e os ossos de yahusef que os filhos de yisrael trouxeram de mitsrayim, eles enterraram em shekem, na porção do campo que yaaqob comprou dos filhos de chamor, o pai de shekem , por cem moedas de prata. e eles foram por herança aos filhos de yahusef. ”Se Yahusef tivesse pedido que seu corpo permanecesse lá e ainda assim todos os seus descendentes fossem embora, não haveria ninguém para cuidar de seu túmulo. Para que o culto aos ancestrais fosse ativo para Yahusef, seria necessário que seus ossos fossem levados com eles, o que era verdade.
Esta prática de levar seus parentes com você em emergências ou para uma mudança importante não é específica para Yisrael. Essa era uma prática de outras culturas que os cercavam também. “Merodaque-Baladan II recolheu os ossos de seus ancestrais de suas tumbas e os levou para o exílio com ele.”
Outros exemplos da necessidade de permanecer perto de seus parentes falecidos é o de Barzillay. O rei Dawiyd desejou mostrar favor a Barzillay, que comentou em II Shmuel
Um exemplo de sepultamento de mortos em casa está em I Shmuel 25: 1, onde afirma que quando o profeta Shmuel [Samuel] morreu, ele foi sepultado EM [o artigo hebraico be (bay) significa em, com e sobre] seu casa, “ e shmuel morreu, e todo o yisrael foi reunido e pranteou por ele. e eles o enterraram em sua [casa] beyth, em ramah. ”
Um exemplo de sepultamento de reis mortos em tumbas adjacentes ao templo está em Yechezqel [Ezequiel] 43: 6-9, “ e ouvi um falando comigo do beiral. e parado ao meu lado estava um homem. 7 e ele me disse, filho do homem, o lugar do meu trono e o lugar das solas dos meus pés, lá onde eu habitarei entre os filhos de yisrael para sempre, até mesmo o Beit yisrael [casa de Israel] não contaminará meu nome separado já não, eles nem seus reis, por sua prostituição, nem pelos cadáveres de seus reis em seus lugares altos. 8 em sua colocação de sua soleira pela minha soleira, e sua ombreira ao lado de minha ombreira, e a parede entre mim e eles, eles contaminaram meu nome separado por suas coisas detestáveis que fizeram. e eu os consumi em minha raiva. 9 agora que tirem de mim a prostituição e os cadáveres de seus reis, e habitarei no meio deles para sempre. ”
O livro de I Macabeus 13: 25-30, disse ter sido escrito cerca de 100
O acesso aos ancestrais era muito importante para alimentá-los e cuidar deles, para obter sua proteção. Existem também relatos, bíblicos e arqueológicos, de mortos que tiveram seu sepultamento negado ou foram removidos de tumbas, por um inimigo, de modo que não puderam ser acessados.
Yahusha [Joshua]
“Assyrian kings were known to desecrate the graves of the enemy royalty. Ashurbanipal carried away the bones of Elamite kings whose descendants he described as ‘the disturbers of the kings my ancestors’.”
In post-biblical times a tradition developed, perhaps due to the diasporas and the uncertainty of foreign government rules and frequent persecutions, of placing your deceased relatives bones into ossuaries after about a year. Ossuaries are defined as a container or receptacle, such as an urn or a vault, for holding the bones of the dead. Generally these ossuaries are of pottery. Some ossuaries involved two large jars, one at the head and the other over the feet, with the necks broken off, placed together. This is called a double pithos burial, which is common among those that were the Sea Peoples, a practice from their Aegean origin. See Phoenician / Feleshthiym / Carthaginian section for more information. This might have been for convenience, in case of having to flee, to be able to take ones relatives with you. Cemeteries of ossuaries have been found mainly along the coastal strip of Yisrael.
In even later times, catacombs were used for burials. Many have heard of the Christian burial catacombs in
Other Offerings
Items in the tombs/graves included the eating and drinking vessels mentioned above, but there were also personal items such as lamps, spindles, combs and mirrors, jewelry, special clothing, images/idols, seals, scarabs, furniture, weapons, etc. Warriors being buried with their weapons is even mentioned in Yechezqel 32:27, “and they will not lie with the mighty of the uncircumcised who are fallen, who have gone down to sheol with their weapons of war. and they have put their swords under their heads, but their iniquities will be on their bones, though the terror of the mighty was in the land of the living.” Some of the weapons found have been spear and arrowheads, some of which are engraved, swords, bows and daggers. In a number of graves at Beth Eglaim / Tell- Ajul, the horses of the deceased were buried with them. These items are all to provide the dead with what is perceived to be what they need or wanted, to provide for them in the next life.
Remembering the Name
Another aspect of the ancestor cult is that of the names of the ancestors, the remembering them, so that they are not forgotten, which is part of the reason for stelae / gravestones covered below. For now, I will just deal with the names and remembrance. A further means of remembering the name is the practice of levirate marriage. Levir is a Latin term that means husbands brother. In the Hebrew, the word is yibbim, which means husbands brother/brother-in-law, to marry ones brother widow. Below is the law written into HaDebariym and an example from the book of Ruth, involving Boaz acting as the levir to Ruth, this is accounted the line of King David.
HaDebariym [Deuteronomy] 25:5-10, “if brothers live together, and one of them dies, and has no son, the wife of the dead will not go outside to a strange man; her brother in law will go in to her, and take her to himself for a wife, and will perform the duty of the levirate; 6 and it will be, the first born which she bears will rise up for his dead brother's name, and his name will not be wiped out of yisrael. 7 and if the man does not desire to take his brother's wife then his brother's wife will go up to the gate, to the elders, and say, my husband's brother is refusing to raise up a name to his brother in yisrael; he has not been willing to perform the duty of my levirate [yabbim]. 8 and the elders of his city will call for him and will speak to him. and he will stand and say, i have no desire to take her. 9 then his brother's wife will draw near to him before the elders, and will take his shoe from his foot, and spit in his face, and will answer and say, so it will be done to the man who will not build up the beyth of his brother. 10 and his name will be called in yisrael, the beyth of him whose shoe was taken off.”
Bereshiyth [Genesis] 48:15,16, “he blessed yahusef, and said, the elohiym before whom my fathers abraham and yitschaq walked, the elohiym who has been my shepherd all my life to this day, 16 the malak who has redeemed me from all evil, bless the youths; and may my name live on in them, and the names of my fathers abraham and yitschaq; and may they grow into a multitude in the midst of the earth."
Ruth
Shemoth [Exodus] 3:15 is an account in which YHWH is speaking to Mosheh [Moses] concerning His name, “and elohiym said further to mosheh, now you say to the sons of yisrael, YHWH, elohey of your fathers, elohey of abraham, elohey of yitschaq, and elohey of yaaqob, has sent me to you. this is my name forever, and this is my memorial/remembrance for generation to generation.”
YirmeYahu [Jeremiah] 11:19, “and i was like a docile lamb being brought to the slaughter; and i did not know that they had plotted schemes against me, saying, let us destroy the tree with its fruit; and let us cut him off from the land of the living so that his name may be remembered no more.”
Iyob [Job] 18:17, writes of the wicked, “his memory perishes from the earth and there is no name to him on the face of the street.”
YeshaYahu [Isaiah] 56:3-5, “and do not let the son of the foreigner speak, he who joins himself to YHWH, saying, separating YHWH separates me from his people; and not do let the eunuch say, look, i am a dried tree. 4 for so says YHWH to the eunuchs who keep my shabbathoth and chooses things i am pleased with, and takes hold of my beriyth. 5 i, even i will give to them in my beyth and in my walls a hand [yad] and a name better than sons and than daughters; i will give them an everlasting name which will not be cut off.” This use of yad is as a memorial stone erected by a persons own hands, not having sons and daughters to do it, such as the one mentioned below for Abshalom. What is important here, is that this passage is speaking about eunuchs that have no offspring, that YHWH is providing a name better than sons and daughters, that will not be cut off. This remembrance of the name is crucial to the ancestor cult.
In the book of YirmeYahu [Jeremiah] 22, we see passages written against the king of Yahudah KanYahu ben Yahuyaqim [Coniah son of Jehoiakim] 24,25, “as i live, says YHWH, though kanyahu ben yahuyaqim, king of yahudah were the signet on my right hand, yet i would tear you out of there. 25 and i will give you into the hand of those who seek your being, and into the hand of those whose face you fear, even into the hand of nebukadretstsar king of babel, and into the hand of the kashdiym.” 28-30, “is this man kanyahu a despised, broken jar, or a vessel in which is no pleasure? why are they hurled, he and his seed, and are cast into the land which they do not know? 29 earth, earth, earth. hear the word of YHWH. 30 so says YHWH, write this man childless, a man who will not prosper in his days. for not one from his seed will succeed, a man sitting on the throne of dawiyd and ruling any more in yahudah.” This man was so despised that he was to be written as though he were childless, not to be remembered, not to be succeeded on the throne.
As mentioned above, another example of the stele and memorializing the name is from the Syrian / Aramean inscriptions, the Hadad Panammu inscription. It was found in Zenjirli [also spelled Zincirli], northwest
“I am Panammu Bar Qarli, king of Yadi, who have set up this statue to Hadad in my ? There stood by me the god Hadad and El and Reshef and Rekub-El and Shamash...Hadad gave indeed to...he called me to build and in my? Hadad gave, indeed ? to build, and i built indeed? And set up this statue of Hadad, and the place of Panammu Bar Qarli, king of Yadi, together with a statue...whoever? of my sons will hold the scepter, and sit on my seat and grow strong and sacrifice to this Hadad, and make mention of the name Hadad, or...will say, may the soul of Panammu eat with you and may the soul of Panammu drink with you, will memorialize the soul of Panammu with Hadad...this sacrifice...may he look favorably on him to Hadad and to El and to Rekeb-El and to Shamash.”
A New Testament application is the Hebrew name of the messiah – Yahusha, which means Yahuweh’s salvation. The Aramaic version is Yeshua. Many Rabbinical sources refer to him as Yeshu though. Most do not realize that YeShU is an acronym for Yemach Shemu Uzekeru – blotted out his name and remembrance. In the Toledoth Yeshu [Generations of Yeshu], a medieval rabbinical anti-gospel account of Jesus, “Jesus original name was Yehoshua (ryedi). Later, when he became a heretic, his name was changed to Yeshu (eyi).” Hebrew Gospel of Matthew, George Howard, pg. 207.
Stelae
There are two words in the Biblical Hebrew that equal a stele [singular of the plural stelae – monument]. The first is matstsebah [plural matstseboth], also written massebah. Matstsebah is defined as a pillar, from the root word natsab – to stand. Translators generally translate this word as standing stones or sacred stones. The second word is tsiyon [
An example of the stele raised by a son is II Shmuel 18:18, “and during his lifetime abshalom had taken and set up for himself a matstseboth, which is in valley of the king. for he said, i have no son for the sake of remembering my name. and he called the matstseboth by his name and it is called yad [arm of] abshalom to this day.” Contrary to modern translators to translate yad as monument, due to the fact that a matstsebah [pillar, standing stone, sacred stone] was set up, yad does not mean monument in Biblical Hebrew. Yad means arm, hand, which fits contextually because Abshalom set this up, by his own hand, his own strength, so that his name would be remembered. Abshalom did have sons that were born to him, according to II Shmuel 14:27, “and three sons were born to absalom, and one daughter. and her name was tamar; she was a woman of a beautiful form.” No text explains what happened to the sons of Abshalom, nor their names, even though the name of the daughter is listed as Tamar, the same name as his sister that had been raped by their brother Amnon. So either something happened to the sons and they died, or they were killed to make sure they would not try to ascend to the throne. At any rate, at the point that his sons were no longer alive, Abshalom took matters into his own hand, literally, to make sure that his name would not be forgotten, and set up his own stele. Below is the Yad Abshalom, at least from the Second Temple Period.
II Melekiym [Kings]
II Melekiym [Kings]
Yechezqel [Ezekiel] 39:15, “and as they pass, those who pass through the land, and any sees a bone of a man, then he will build a monument/gravestone [tsiyon] beside it until the ones burying have buried it in the valley of the multitude of gog.”
Burning Incense
YirmeYahu 41:5, “men from shekem [shechem] came from shilo [shiloh], and from shomron [
YeshaYahu [Isaiah] 65:2-5, “2 i have spread out my hands all the day long to a rebellious people who walk in the way not good, after their own thoughts; 3 a people who continually provoke me to my face; who sacrifice in gardens, and burn incense on the bricks; 4 who sit among the tombs and lodge in the towers; who eat swine's flesh, and broth of unclean things in their pots; 5 who say, keep to yourself. do not come near me, for i am holier than you. these are a smoke in my nose, a fire burning all the day.”
The Living Seeking the Dead
HaDebariym [Deuteronomy] 18:9-12, " when you come to the land which YHWH your elohey is giving to you, you will not learn to do according to detestable things of those goyim. 10 there will not be found in you one who passes his son or his daughter through the fire, one that uses divination, an observer of clouds, or one divining [casting of lots], or a whisperer of spells, 11 or a magic charmer, or one consulting spirits of the dead ancestors, or a spirit knower, or one inquiring of the dead ones. 12 for all doing these things are an abomination to YHWH. and because of these filthy acts YHWH your elohey is dispossessing these nations before you."
Wayyiqra [Levítico] 19: 26-28, “ não coma com o sangue; não adivinhe nem conjure os espíritos dos mortos. não arredonde o lado da cabeça, nem estrague a ponta da barba. e você não fará cortes em sua carne e você não colocará nenhuma marca ou tatuagem em você, eu sou YHWH. ”
YeshaYahu 8: 11-19, “ 11 pois assim YHWH falou comigo com mão forte, e me ensinou a não andar no caminho deste povo, dizendo, 12 não digas, uma conspiração, para tudo o que este povo diz, uma conspiração. e não tema o seu medo, e não tema. 13 YHWH tsebaoth lhe separou, e ele será o seu temor; e ele será seu temor. 14 e ele será por um miqdash [santuário], e por uma pedra impressionante e uma pedra de tropeço para as duas casas de Israel; para uma armadilha e para um laço para os que vivem em Yerushalaim. 15 e muitos entre eles tropeçarão e cairão, e serão quebrantados, e enlaçados e presos. 16 amarrar o testemunho, selar a thorah entre meus alunos. 17 e eu esperarei em YHWH, que esconde seu rosto do bei yaaqob; e vou procurá-lo. 18 olhe, eu e os filhos que YHWH me deu são para sinais e maravilhas em yisrael de YHWH tsebaoth, que habita na montanha tsiyon. 19 e quando eles disserem a você, procure os necromantes, e os conhecedores, aqueles que assobiam imitadores e aqueles que murmuram; não deveria um povo buscar seu elohay, do que os vivos buscarem os mothiym [mortos]? 20 à thorah e ao testemunho. se não falam de acordo com esta palavra, é porque não há amanhecer para eles. ”
Um exemplo disso é atribuído ao fato de Shaul estar tão desesperado por orientação que vai a uma senhora de Owb para obter orientação. Observe que Shaul sai à noite, não sai do esconderijo, mas a noite é a hora de consultar os mortos. Em YeshaYahu 45:19, vemos YHWH afirmando que, mais uma vez, Ele não é como as falsas divindades, “ eu não falei em segredo, em um lugar escuro da terra. Eu não disse à semente de yaaqob, procure-me em vão. i YHWH fala retidão, declarando coisas certas. ”
I Shmuel [Samuel] 28: 3-15, “ e Shmuel estava morto. e todo o yisrael lamentou por ele, e o enterrou em ramah, mesmo em sua cidade. e shaul havia tirado a owb [espíritos dos mortos, que se acredita serem espíritos ancestrais, pais] e yiddoniym [conhecedores dos espíritos] da terra. 4 e os felishthiym [filisteus] haviam se reunido, entrado e acampado em shunem. e shaul reuniu todo o yisrael, e eles acamparam em gilboa. 5 e Shaul viu o acampamento dos felishthiym [filisteus], e seu coração estremeceu e ele temeu muito. 6 e Shaul perguntou a YHWH, mas YHWH não lhe respondeu, nem por sonhos, nem por Urim, nem por profetas. 7 e Shaul disse aos seus servos, procurem por mim uma mulher, uma amante [baalath feminino de baal - mestre] de owb [espíritos dos mortos], e eu irei até ela e perguntarei por ela. e seus servos lhe disseram: Olha, uma mulher, dona de Owb, está na cidade de
Alguns estudiosos acreditam que isso não foi necessariamente atribuído ao Rei Shaul, mas foi adicionado por um escriba que era pró-Davidic linha, para manchar o nome de Shaul e justificar a usurpação, por Dawiyd, ao trono. Quem era o consultor dos espíritos dos mortos não é importante, assim como o fato de que estava sendo praticado em Yisrael.
Perspectiva do Novo Testamento
Eu achei muitos assuntos interessantes, ao considerar os ensinamentos de Yahusha, o Messias de YHWH. Esse assunto de cultos aos ancestrais e culto aos mortos não é menos interessante. Há uma passagem no livro de MaththiYahu [Mateus], capítulo 8, versículos 18-22, onde fala sobre seguir Yahusha como ele ensinou. Ele explica a eles que as raposas têm covis e os pássaros do ar têm ninhos, mas o Filho do Homem não tem onde reclinar a cabeça. Em seguida, um verso estranho é registrado, embora eu ache que algo foi editado ou esta passagem deveria realmente pertencer a outro lugar porque fala de um aluno dizendo que primeiro ele precisa enterrar seu pai. Primeiro, se o pai deste homem tinha acabado de morrer, o que ele está fazendo lá fora com a multidão quando Yahushua estava ensinando? Sua família estaria de luto. Se seu pai tivesse acabado de morrer, a passagem deveria ter registrado uma mensagem de sua morte, como em tantos casos de mensagens. No entanto, nada se aplica neste caso. Independentemente da falta de texto ou localização, o fator importante neste caso é a resposta de Yahusha. Ele declara segui-lo e deixar os mortos enterrarem seus mortos. Muitos ensinaram que Yahusha quis dizer que os mortos espiritualmente enterrariam os mortos. Seja esse o caso ou não, Yahusha não estava defendendo os costumes funerários do culto aos ancestrais. Abandonar a responsabilidade familiar de luto e sepultamento deve ter ido contra a tradição, provavelmente irritando muitos, como seus ensinamentos freqüentemente faziam. Ele declara segui-lo e deixar os mortos enterrarem seus mortos. Muitos ensinaram que Yahusha quis dizer que os mortos espiritualmente enterrariam os mortos. Seja esse o caso ou não, Yahusha não estava defendendo os costumes funerários do culto aos ancestrais. Abandonar a responsabilidade familiar de luto e sepultamento deve ter ido contra a tradição, provavelmente irritando muitos, como seus ensinamentos freqüentemente faziam. Ele declara segui-lo e deixar os mortos enterrarem seus mortos. Muitos ensinaram que Yahusha quis dizer que os mortos espiritualmente enterrariam os mortos. Seja esse o caso ou não, Yahusha não estava defendendo os costumes funerários do culto aos ancestrais. Abandonar a responsabilidade familiar de luto e sepultamento deve ter ido contra a tradição, provavelmente irritando muitos, como seus ensinamentos freqüentemente faziam.
Another example of a burial and Yahusha is that of his friend Elazar [Lazarus], recorded in the book of Yahuchanan [John], chapters 11 and 12. When Yahusha hears the report of Elazar’s illness, he does not even go to his friend. He remains where he was for 2 days and then they depart for Beth Anyah [
I also find it interesting that when Yahusha was buried, he was not buried with his forefathers but in a brand new tomb that had been hewn out and purchased by Naqdiymon for his own use, until his teacher was executed. At least, that is the account passed down.
Modern Judaism
Modern Judaism does still carry on some of these traditions, as mentioned at the beginning of this study concerning Rabbi Schneerson. Encyclopedia Judaica, under Burial, states, “The more elaborate ancient rituals have either disappeared or been modernized...however, the custom of having musicians (Ket. 46b, torchbearers, and barefooted professional mourners in the funeral procession has been discontinued... The older practice of food offerings to the dead (Deut. 26:14; Tob.
Modern Judaism continues the practice of rending the garments when one hears of a death of a relative, friend or important person. Encyclopedia Judaica, under Mourning, states that the rending of garments may be simply an outlet for pent up emotions, or it may have developed as a symbolic substitute for the mutilation of the flesh. Immediately after the funeral, a mourning period of 7 days begins. This is called shiva, meaning seven. This is the same time period listed in the Hebrew Bible and Canaanite accounts. There are various activities which were forbidden, such as leaving your house, manual labor and business, sex, bathing, cutting the hair (which may be in response to the older form of mourning), wearing of leather shoes, washing clothes and studying Torah. Mirrors are covered. A candle burns continuously, in the house, for the entire 7 days of shiva.
While not all the ancient ancestor cult practices are being observed within the Jewish and Hebrew communities, many of them are, even without the modernizations. And this study does not even cover the Yeminy Jews that are not as modernized, nor the Shomroniym [Samaritans], nor any other of the Hebrew tribes descendants, such as the Pathan, all of which live in cultures not under the European and American influences.
Therafiym – Teraphim The definition of therafiym ( teraphim ) is not known for certain. Unlike many other Semitic words, there is not one that is the same as ThRF (P) or the plural ThRF (P) YM in the other Semitic languages. Therafiym, always occurring in the plural in the Tanak, are generally defined as small household gods that provided protection and healing. By looking through passages in the Tanak, as well as some archaeology, we might be able to get a better idea of just what therafiym ( teraphim) are.
In Bereshiyth [Genesis] 31, we see the first account of therafiym / teraphim, in verses 19, 34 and 35. At no point is a therafiym explained. Please remember that Rachel had been barren and was seeking to have children by any means. She traded a night with Yaaqob for the mandrakes that Leah’s son Reuben found. Mandrakes were and still are reputed to cure infertility. Rachel conceives Yahusef [Joseph]. This needs to be kept in mind as to Rachel’s condition and her frame of mind. Instead of seeking YHWH as to healing her barrenness, she demands children from Yaaqob and seeks other means to achieve supremacy over her older sister. At the point that Yaaqob speaks to his wives and tells them that they are moving and wants to do this discreetly so that his father–in-law Laban cannot interfere, this is where the situation of Rachel stealing her father’s therafiym comes into play.
Bereshiyth 31:19-35, “when laban had gone to shear his flock, then rachel stole the therafiym that belonged to her father. 20 and yaaqob deceived laban the aramiy by not telling him that he was fleeing. 21 so he fled with all that he had; and he arose and crossed the river, and set his face toward the hill country of gilead. 22 when it was told laban on the third day that yaaqob had fled, 23 then he took his kinsmen with him and pursued him a distance of seven days' journey, and he overtook him in the hill country of gilead. 24 elohiym came to laban the aramiy in a dream of the night and said to him, be careful that you do not speak to yaaqob either good or bad. 25 laban caught up with yaaqob. now yaaqob had pitched his tent in the hill country, and laban with his kinsmen camped in the hill country of gilead. 26 then laban said to yaaqob, what have you done by deceiving me and carrying away my daughters like captives of the sword? 27 why did you flee secretly and deceive me, and did not tell me so that i might have sent you away with joy and with songs, with timbrel and with lyre; 28 and did not allow me to kiss my sons and my daughters? now you have done foolishly. 29 it is in my power to do you harm, but the elohey of your father spoke to me last night, saying, be careful not to speak either good or bad to yaaqob. 30 now you have indeed gone away because you longed greatly for the beyth of your father; but why did you steal my elohiy [my gods]? 31 then yaaqob replied to laban, because i was afraid, for i thought that you would take your daughters from me by force. 32 the one with whom you find your elohiy [gods] will not live; in the presence of our kinsmen point out what is yours among my belongings and take it for yourself. for yaaqob did not know that rachel had stolen them [plural]. 33 so laban went into the tent of yaaqob and into the tent of leah and into the tent of the two maids, but he did not find them. then he went out of the tent of leah and entered the tent of rachel. 34 now rachel had taken the therafiymand put them in the saddle of the camel, and she sat on them. and laban felt through all the tent but did not find them. 35 she said to her father, let not my master be angry that i cannot rise before you, for the manner of women [she claimed to be on her cycle, which is considered unclean for a man to touch a woman or anything that she has touched, in many cultures] is on me. so he searched but did not find the therafiym.”
First, the reader needs to be aware that the reason that Laban did not search the saddle of Rachel was because of cultural prohibitions that state when a woman is on her cycle, whatever she touches becomes unclean and if anyone touches her, they also become unclean and have to go through purification. Rachel knew this and used this taboo to her advantage so that her saddle would not be searched. Second, camel saddles have not changed much in the
Third, Laban refers to the therafiym / teraphim as his gods. From this passage, the only thing that we can gather about therafiym / teraphim is that it was multiple / plural items being spoken of, not just from the word therafiym being the male plural, but the “them” used in connection with what she put into the saddle. In this case, they could not have been that large, but that does not mean that all therafiym are small. And the therafiym / teraphim are likened to gods [elohiym / eliym / ilim depending on your Semitic culture].
The next passage dealing with therafiym / teraphim, is that of Miykah.
Shoftiym [Judges] 17, “ 1 and there was a man of the hills of efrayim, and his name was miykah [shortened version of name miykayahu mentioned later]. 2 and he said to his mother, the eleven hundred pieces of silver which were taken from you, and you uttered a curse, even also speaking in my ear; look, the silver is with me. i have taken it. and his mother said, blessed be my son by YHWH. 3 and he gave back the eleven hundred silver pieces to his mother. and his mother said, i have wholly consecrated the silver to YHWH from my hand for my son, to make a carved image and a molten metal image. and now, i am returning it to you. 4 and he returned the silver to his mother. and his mother took two hundred silver pieces and gave them to a refiner. and he made it a carved image, and a molten metal image. and it was in the beyth of miykahyahu. 5 and the man, miykah, had a beyth elohiym house of gods]. and he made an efod, and therafiym, and consecrated one of his sons. and he was a kohen for him. 6 and in those days there was no king in yisrael; each man did the right in his own eyes. 7 and there was a young man of beyth lechem in yahudah, of the family of yahudah; and he was a lewiy. and he resided there. 8 and the man went out of the city, out of beyth lechem yahudah, to live where he might find a place. and he came to the hills of efrayim, to the beyth of miykah, to work his way. 9 and miykah said to him, from where do you come? and he said to him, i am a lewiy of beyth lechem yahudah, and i am going to live where i may find a place. 10 and miykah said to him, live with me, and be a father and a kohen to me. i will give you ten silver pieces for the days, and an order of garments, and your sustenance. and the lewiy went in. 11 and the lewiy was willing to live with the man, and the young man was to him as one of his sons. 12 and miykah consecrated the hand of the lewiy and the young man was a kohen to him; and he was in the beyth of miykah. 13 and miykah said, now i know that YHWH will do good to me, for the lewiy is a kohen to me.”
This passage reveals no size or practices associated with them, but does indicate that it/they were something that was made by Miykah.
In I Shmuel we see Shmuel, the prophet and judge, berating Shaul for not killing Agag, the king of Amaleq. I Shmuel
Awen is paired with therafiym / teraphim in another passage in ZekarYahu 10:2, “for the therafiym speak awen, and the diviners by lots have seen a lie and have told false dreams. they comfort in vain. on account of this, they wandered like a flock. they were troubled because there was no shepherd.”
In this passage, we see that awen is what the therafiym / teraphim spoke. In these two passages, we see that divination by lots, is paired with therafiym and awen. Both passages also show a situation where instead of seeking YHWH, these forms of getting answers is in contradiction to YHWH. So from this alone, we can see that therafiym / teraphim involves some kind seeking for direction, but not the direction of YHWH. Yechezqel [Ezekiel] 21:21: “for the king of babel will stand at the mother of the way, at the head of the two ways to practice divination. he will shake arrows, he will ask therafiym; he will look at the liver.” From this verse, we again see that therafiym / teraphim are consulted for information. The verse in II Melekiym [Kings] 23:24, is a long list of what was removed in the YoshiYahu [Josiah] reforms and sheds no light on what a therafiym / teraphim is.
Now let us take a look at a passage that has caused scholars considerable confusion in trying to interpret what therafiym are. I Shmuel [Samuel] 19 states that Shaul was trying to kill Dawiyd. He sends messengers to Dawiyds house to watch him and kill him in the morning. Verses 11-16, “and shaul sent messengers to dawiyd's beyth to watch him, and to kill him in the morning. and his wife michal told dawiyd, saying, if you do not escape with your life tonight, tomorrow you will be killed. 12 and michal made dawiyd go down through the window. and he went, and fled, and escaped. 13 and michal took the therafiym and laid it on the bed; and she put the quilt of goat's hair at his head place, and covered with a spread. 14 and shaul sent messengers to take dawiyd. and she said, he is sick. 15 and shaul sent the messengers to see dawiyd, saying, bring him up to me in the bed, to kill him. 16 and the messengers came in. and, look, the therafiym was on the bed, and the quilt of goat's hair was at his head place.”
Most scholars have stated, in their quest to understand what therafiym / teraphim are in the Tanak, that this passage is an example of the “fact” that therafiym / teraphim could at times be the size of a man, since one was put in the bed to deceive that a man was there. Bullshit. Nowhere does it say that it was man sized. If you look at the word that is translated as a quilt [or net] of goats hair, kebiyr, you will see that the root is kebir, which means to sift. I work with fibers in a lot of forms. I particularly like to work with fibers in the oldest manners known. Hence, I have sheared, carded various fibers. I even spin by drop spindles. The only way that you can make a “quilt” of sifted goats hair is what we call felting, unless you spin the thread and knit or crochet it, which could account for the “netting”, if that is even the proper translation of the word. Felting is sifted hair, which can be produced in any size and can be shaped. Old fashioned hats from many ancient cultures were felted. Why is this important? Because the description of what is placed on the head is the key, even being mentioned twice.
To summarize what we know from the Tanak verses, we see that they are the size to be placed in a camel saddle; they are likened to gods; they are made; they are used for divination/consultation/oracles; they supposedly speak; and one was used to represent at least part of a man with some matted/sifted goats hair on the head. Having finished with the known passages from the Tanak, let us now take a look at something from archaeology that fits all these descriptions and does occur in excavations in the
Over 60 plastered skulls have been found at a number of sites in
“In the earlier part of the Neolithic, the crania were mainly on display on the house floors and in domestic installations. Later in the sequence, the final act of disposal of the relics seems to have changes, since they are often ritually buried in pits, perhaps as a wider trend of bury cult objects. Skulls were also kept in charnel houses, such as at Cayonu in Anatolia, where the so called ‘
“Once separated from the body, the skulls sometimes underwent further elaboration. At Tell Ramad, a pit ascribed to layer I contained six skulls, and two pits in a layer II contained three and twelve skulls respectively. Nearly all were remodeled with plaster to produce a lifelike image of the human face, some with traces of red paint. Such plastering of skulls, occasionally with marine shells as eye-inlay, commonly occurred at sites in the southern Levant, such as Jericho, Beisamoun, Nahal Hemar, and Ain Ghazal, but it has rarely been reported from any of the settlements north of Ramad.” – Archaeology of
Another
Danel, the father of Aqhat, searches for the body, cutting open many birds to see if his son’s remains are inside, saying, “I will weep and I will bury him, I will place him in the hole of the gods [chthonic - underworld] of the earth.”
In a neo-Assyrian text Shamash, the sun deity responsible for bringing the dead to the underworld and taking them up to the living, is invoked: “...May he [Shamash] bring up a dead one from the darkness for me. May he revive into the dead man’s limbs. I call, O skull of skulls. May he who is within the skull answer. O Shamash, who opens the darkness.”
Having seen that therafiym teraphim are oracular, used for divination to receive answers, we may be able to determine what their real name was. Numerous scholars have tried to find a logical root to the word therafiym / teraphim. Though some have been, what I would call a stretch or not even applicable dealing with healing, decay, weakness, limpness, etc. There are some scholars that view this word as being a corruption of the text. Where that can happen once, maybe even twice for an accidental scribal error, the fact that each time it is used, the words are all spelled the same, may lead to an intentional scribal corruption. The scribes are notorious for changing what they don’t agree with or trying to hide a practice they did not ascribe to, such as changing vowel points to those of the words bosheth – shame, and shiqquts – abomination, or changing names altogether. One suggestion is that the word Therapiym [ThRPYM thau, resh, fe, yod, mem], should be PThRYM [fe, thau, resh, yod, mem], switching the last letter of the three letter root of ThRP, to the front of the word. This word fathar / pathar means to solve, interpret, especially dreams. Fathariym / Pathariym is the plural form.
Pathar does occur in the Tanak. It was used in the book of Bereshiyth [Genesis]. Chapters 40 and 41 are about Yahusef [Joseph], when he worked under Pharaoh of Egypt, in his court. Yahusef was an interpreter of dreams. In BeMidbar [Numbers] 22-24, we see an account of Balaam ben Beor, a seer and diviner, who was called upon to curse Yisrael as they were entering the land. A plastered column was found in
Another account, which stems from a Proto-Indo-European myth is that of the Norse account of the war between the Vanir, the natives of the land and the AEsir, the invading Indo-Europeans. In the Ynglingasaga, which is the beginning of the Heimskringla (chapters 1, 2, 4, 5), chapter 4 states that Odin made war on the Vanir, but they resisted and defended their land. This long term war devastated the land and did damage to both parties. The Vanir and the AEsir wearied of the war and sought a peace treaty. Hostages were exchanged. The AEsir sent Hoenir and Mimir, supposedly two very great men. Mimir was considered a very wise man. Hoenir, it turns out, was not what he was portrayed to be, speaking only the words that Mimir gave him and the Vanir, knowing they were cheated, slit the throat of Mimir, beheaded him, sending the head to the AEsir. “Odin took it and embalmed it with herbs so that it would not rot, and spoke charms over it, giving it magic power so that it would answer him and tell him many occult things.” Gods of the Ancient Northmen, pgs. 9, 10. While this is not a Semitic account, it is a Proto-Indo-European, which is the same parent invader foundation that began many of the religious practices that are carried in the Bible. What is very important here is that the same situation with the preserved heads and oracular consultation is occurring.
Perhaps one day archaeology will uncover written texts that clear this quasi mystery that the Jewish scribes have created to hide what these oracular rebellions against YHWH are. But for now, we can only put pieces together to see if we get a true picture of the therafiym / teraphim.
Molek/Melek – means king. Where it is referred to as a deity, in the Tanak, by scribal vowel pointing, [Molech / Molek], the following information will show that this is not a specific deity, but an association with the melek/king who was viewed as a deity on earth and often the high priest to the gods, appointed by the gods. A portion of the Molek/Melek section is in the larger Rule Over Us study, which deals with the whole issue of the people adopting kings to rule over them and act as intermediaries between the gods and the peoples. While the subject of the kings being viewed as minor gods is applicable to this study, it was large enough to become its own study. Please read that study for further information on the king. I leave you with the following general quote on kings and then proceed to debunking the specific subject of Molek as a deity.
Please realize that this subject is a major foundation of the subjugating, patriarchal,
Embora esta citação seja de um livro, Os hititas, a aplicação é a mesma em todas as outras culturas que estudei e vale a pena citá-la para propósitos gerais. “Aos olhos dos hititas, os deuses eram os senhores, e o propósito do homem era servir a Deus como um bom servo faz a seu mestre. Em troca, o deus, como um bom mestre, fornecia proteção contra doenças, fome e ação do inimigo, e punia qualquer servo mau que negligenciasse seu dever ritual. Assim, com efeito, à medida que o poder hitita crescia, um fardo cada vez maior era colocado sobre os ombros do rei. Como o principal servo dos deuses, ele era responsável por cuidar de todos os deveres de seus reinos e, assim, tornou-se a figura-chave na união do império em uma única estrutura unificada. Seu dever principal era garantir o favor dos deuses por meio de uma rodada anual de visitas a seus santuários nas épocas adequadas aos seus festivais, e a que horas parecia uma preocupação obsessiva com a pureza de sua própria pessoa e ações. Se ele falhasse de alguma forma no cumprimento de seus deveres, os deuses ficavam zangados e era sua responsabilidade descobrir a causa de sua raiva, fazer as pazes e pedir perdão. Em tal situação, era difícil descobrir qual a ofensa precisa foi cometida, pois embora os deuses fossem concebidos em termos humanos, eles não se manifestavam imediatamente a um adorador em forma corporal para lhe dizer a natureza de sua ofensa. Ocasionalmente, eles falavam pela boca de um extático, mais freqüentemente eles transmitiam uma mensagem em um sonho; mas normalmente a natureza da ofensa teve que ser descoberta recorrendo à adivinhação - pelo exame das entranhas das vítimas sacrificais, observando os voos dos pássaros, ou por meio de um tipo de loteria cujos detalhes permanecem obscuros. ” - JG Macqueen, pgs. 115, 116.
I Melekiym [Reis] 11: 4-9, “ 4 e aconteceu, no tempo em que shlomoh era velho, suas esposas rejeitaram seu coração após outro elohiym, e seu coração não era perfeito com YHWH seu, como o coração de seu pai dawiyd. 5 e shlomoh [salomão] foram atrás de ashthoreth, deusa dos tsidoniym [sidonians], e após milkom [milcom], a abominação dos ammoniym [filhos de ammon]; 6 e shlomoh fez o que era mau aos olhos de YHWH, e não foi totalmente após YHWH como seu pai dawiyd. 7 então shlomoh construiu um lugar alto para kemosh, a abominação de moab, na colina que está antes de Yerushalaim, e para molek [molech], a abominação dos filhos de amon; 8 e assim fez com todas as suas esposas estrangeiras, que queimavam incenso e ofereciam sacrifícios aos seus elohey. 9 e YHWH estava zangado com shlomoh, pois seu coração se desviou de YHWH, elohey de yisrael que apareceu a ele duas vezes, ”
A principal coisa que precisa ser abordada aqui é o fato de que para Shlomoh ter se casado com todas aquelas mulheres e então construído todos esses altares para elas, ele já havia se desviado de YHWH. Suas esposas não o desviaram. Ele não só construiu esses altares para eles, mas Shlomoh estava realmente os adorando. Isso envolvia mais do que sacrifícios e incenso queimando em altares. A adoração de “Molek” envolve queimar seus filhos no fogo. Por favor, não brande este assunto em suas mentes. É muito importante perceber exatamente o que está acontecendo aqui. Shlomoh estava tomando sua própria carne e sangue e enquanto eles estavam vivos, queimando-os até a morte. Isso será explicado mais adiante.
Esta passagem possui algumas irregularidades. Primeiro, Beniy Ammon [Filhos de Ammon] e Ammoniym [Ammonites] são as mesmas pessoas. O versículo 5 diz que Milkom era a abominação dos Ammoniym. O versículo 7 diz que Molek era a abominação dos Filhos de Ammon. Molek e Milkom são a mesma coisa, assim como Ammoniym e Sons of Ammon são iguais, e não quero dizer que Milkom e Molek sejam o mesmo tipo de divindades. Eles não são divindades. Em hebraico, Milkom é escrito MLKM [mem, lamed, kaf, mem]. Em hebraico Molek é escrito
Agora que Milkom / Molek pode ser visto como o mesmo, vejamos a questão mais importante, aquela de melek [rei] e molek [rei]. Para explicar melhor, vamos ver no hebraico. A propósito, não uso letras finais em hebraico. O Hebraico Bíblico Paleo não os tinha, então quando eu renderizo o Hebraico Bíblico na fonte moderna Squared Aramaic, eu não uso as letras finais modernas. Lembre-se de que o hebraico é da direita para a esquerda. A primeira linha é o hebraico. A segunda linha, ainda da direita para a esquerda, é cada letra do inglês abaixo do hebraico. Shiyn é um sh e tsadde é ts. A terceira linha é cada palavra transliterada para o inglês, mas cada palavra está sob o hebraico, ainda da direita para a esquerda. A quarta linha está em inglês.
e para o melek, abominação dos filhos de amon
Em seguida, quero mostrar Molek e Melek em hebraico. As palavras são idênticas, exceto pelos pontos vocálicos, os pontos que ocorrem acima e abaixo das letras. Esses pontos vocálicos faziam parte de um sistema idealizado pelos escribas massoréticos, bem após o retorno do exílio, como forma de traduzir as pronúncias, já que o hebraico é em sua maioria consoantes. O problema é que os escribas nem sempre renderizaram exatamente e devido ao tempo, influências estrangeiras, diferenças dialetais territoriais e diferentes escolas de escribas, não há uma tradução exata.
Bosheth - vergonha
Molech has been traditionally rendered as the name of a foreign god, a name meaning king, but the name was intentionally mismarked or vowel pointed using the vowels of the Hebrew word BOSHETH, which means shame. This was not just done with melek, but was also done with some names that had Baal as part of their original names. Here are some examples where scribes replaced Baal with bosheth in names. II Shmuel
In the previous account of Gideon/Yerubaal, we see one of his sons Abiymelek. He is mentioned again in the book off II Shmuel 11:21, but here Yerubaal’s name is Yerubosheth.
Lets take a look at the other uses for melek/molek.
· Wayyiqra [Leviticus]
· Wayyiqra 20:1-5, “and YHWH spoke to mosheh, saying, 2 and you will say to the sons of yisrael, any man of the sons of yisrael, and of the ger who are living in yisrael, who gives of his seed to melek/molek, dying will die. the people of the land will stone him with stones. 3 and i, i will set my face against that man, and will cut him off from the midst of his people, for he has given of his seed to melek/molek, so as to defile my miqdash [sanctuary], and to pollute my set apart name. 4 and if the people of the land truly hide their eyes from that man, as he gives his seed to melek/molek, so as not to put him to death, 5 then i will set my face against that man, and against his family, and will cut him off, and all who go whoring after him, even going whoring after melek/molek from the midst of their people.”
· During the reforms of the king YoshiYahu [Josiah] it states, II Melekiym [Kings]
· YeshaYahu 57:9, “the righteous one perishes, and no man lays it on his heart; and men of mercy are gathered, with none discerning that from the face of evil the righteous are gathered. 2 he will enter shalom; they will rest on their couches, walking in his uprightness. 3 but you, draw near here, sons of sorceress, seed of the adulterer and playing the whore. 4 on whom are you making sport? on whom do you make a wide mouth and draw out the tongue? are you not children of transgression, a lying seed, 5 being inflamed with baalim under every green tree, slaughtering the children in the torrent beds, under the clefts of the rocks? 6 in the torrent's smoothness is your portion; they, they are your lot; even to them you have poured a drink offering; you have offered a food offering. should i be consoled over these? 7 you have set your couch on a lofty and high mountain; yes, you went up there to sacrifice a sacrifice. 8 and you have set up your memorial behind the door and post. for you uncovered yourself from me and went up; you enlarged your couch; and you cut beriyth [covenant] with them; you loved their couch; at a hand you looked. 9 and you went to the melek/molek/king with oil and multiplied your perfume. and you sent your messengers far away, and lowered yourself to sheol.” Though this passage does not specifically say that the children were burned, it does state they were slaughtered in the torrent valleys and under the clefts in the rocks. It is important to note that while they are sacrificing their children, their seed, YHWH is calling them children of sorcery and seed of adultery, children of transgression and lying seed.
The last passage for Melek/Molek is in YirmeYahu [Jeremiah] 32:30-35, “for the sons of yisrael and the sons of yahudah [
This passage is very important for a number of reasons. YHWH includes the kings in this list of those that are responsible for the evil, causing Him to be angry. There may be an association here that is linking this burning of their seed to Baal, in verse 35, “to cause theirs sons and their daughters to pass through the fire to Melek/Molek.” The most important thing that needs to be addressed here is the statement by YHWH that this was not a command by YHWH, nor did it enter His heart. The reason that I stress this is because of a passage in YeshaYahu that advocates that it is of YHWH in a round about way, which will be dealt with further on.
You can see by the passages that the association of melek and this sacrificing is not about an idol. Archaeology has not produced an idol with inscriptions to a deity named Molek. Texts have not been found with lines about a god Molek. Molek is not a god. Molek is Melek – the KING.
Thafeth/Tophet
In YeshaYahu [Isaiah] 30:33, we see a very interesting passage, “for thafethah is ordained from yesterday. also, it is prepared for the melek/king [the previous verses are about the king of ashshur – assyria]; he deepened; he widened its pyre; he makes great with fire and wood. the breath of YHWH burns in it like a torrent of brimstone.” This is the only time this word occurs. First, the use of
So now that we have exhausted the small number of verses involving the supposed deity Molek, we need to look into Thafeth/Topheth.
Thafeth/Tophet, in Medieval and Modern Hebrew means hell, hellish, because of the fires that were always burning there. Kleins Etymological Dictionary of the Hebrew Language says that Thafeth is related to shafah – to put over a fire and shafath – to place or put over a fire. There are only 3 passages that deal with Thafeth. The first is II Melekiym 23:10, which we quoted above with the reforms of king YoshiYahu defiling Thafeth so that no one could cause his son or daughter to pass through the fire to the melek/king. The last are 2 are passages in YirmeYahu [Jeremiah].
YirmeYahu [Jeremiah] 7:30-33, “for the sons of yahudah [
YirmeYahu 19: 1-15, “ assim diz YHWH, vá e compre uma jarra de barro de um oleiro, e reúna dos anciãos do povo e dos anciãos dos kohaniym [sacerdotes]. 2 e saia para o vale de Ben Hinnom pela entrada do portão do caco. e aí declara as palavras que te direi. 3 e dize, ouça a palavra de YHWH, reis de Yahudah, e aqueles que vivem em Yerushalaim [
Novamente, vemos a associação com a adoração de Baal e esta prole queimando no fogo, mas esta passagem não tenta fazer qualquer associação com uma divindade inventada chamada Molek. Existem alguns outros pontos que precisam ser feitos aqui. YirmeYahu deixa bem claro que o que essas pessoas estão fazendo é uma abominação aos olhos de YHWH. Ele [YHWH] afirma que esta queima de crianças Ele não ordenou, nem falou, nem entrou em Seu coração. Essa é a natureza, o caráter de YHWH. Então, de onde veio o relato de que Abraão recebeu a ordem de levar Yitschaq [Isaque] e sacrificá-lo em Bereshiyth [Gen.] 22? Isso soa como uma grande contradição para mim. Então, vamos investigar esta conta e ver se podemos encontrar algumas respostas.
Abraham
Bereshiyth [Gênesis] 22: 1-18, “ agora aconteceu depois destas coisas, que elohiym testou Abraão, e disse a ele, Abraão. e ele disse, aqui estou. 2 ele disse, pegue agora seu filho, seu único filho [yechiyd], a quem você ama, yitschaq, e vá para a terra de moriyah e ofereça-o lá como um holocausto em uma das montanhas das quais eu vou te contar. 3 então Abraão levantou-se de manhã cedo e selou seu jumento, e levou dois de seus jovens com ele e yitschaq seu filho; e ele partiu lenha para o holocausto e se levantou e foi ao lugar de que elohiym lhe falara. 4 no terceiro dia, abraham levantou os olhos e viu o lugar à distância. 5 Abraão disse a seus rapazes: fiquem aqui com o burro, e eu e os jovens iremos até lá; e vamos adorar e voltar para você. 6 Abraão pegou a lenha da oferta queimada e colocou-a sobre yitschaq seu filho, e ele pegou o fogo e a faca. então os dois caminharam juntos. 7 yitschaq falou com Abraão seu pai e disse, meu pai. "E ele disse, aqui estou, meu filho. E ele disse, olhe, o fogo e a lenha, mas onde está o cordeiro para o holocausto? 8 Abraão disse , Elohiym proverá para si o cordeiro para o holocausto, meu filho. então os dois caminharam juntos. 9 então eles chegaram ao lugar que elohiym lhe falara; e Abraão construiu o altar lá e arrumou a madeira, e amarrou seu filho yitschaq e o colocou no altar, em cima da madeira. 10 Abraão estendeu a mão e pegou a faca para matar seu filho. 11 mas o malak de YHWH o chamou do céu e disse: Abraão, Abraão. e ele disse, aqui estou. 12 disse ele: não estenda a mão contra o jovem, e não faça nada contra ele; pois agora sei que temes a Elohiym, desde que você não me negaste o teu filho, o teu único filho, de mim." 13 então Abraão levantou seus olhos e olhou, e olhe, atrás dele um carneiro preso na moita por seus chifres; e Abraão foi, pegou o carneiro e o ofereceu em holocausto no lugar de seu filho. 14 Abraão chamou o nome daquele lugar YHWH yireh, como é dito até hoje, no
Vamos analisar isso.
1. Sim, este é Gênesis e na ordem do livro Gênesis ocorre antes do livro de Jeremias, mas a ordem dos números não tem relação com o caráter de YHWH, nem com a origem, visto que estamos constantemente lidando com vários editores ao longo do tempo. O livro de Bereshiyth também é um dos livros com mais práticas cananéias registradas nele.
2. O versículo 1 afirma que Elohiym queria testar Abraão, mas YirmeYahu tem YHWH afirmando que isso é uma abominação, Ele nunca ordenou, nem falou, não entrou em Seu coração.
3. O versículo 2 afirma que Abraão deveria levar seu filho, seu único filho , Yitschaq. Yitschaq não era filho único de Abrahams, de acordo com Bereshiyth. Yishmael é registrado como sendo o primogênito de Abrahams quando tinha 86 anos, Ber. 16
4 - O hebraico para filho único é yechiyd. Em grego, é Ieoud. Filo de Biblos registra um relato histórico anterior de Sanchuniathon de Berytus [Beirute], a respeito dos fenícios: “Pouco depois, ele diz: 'Entre os povos antigos em situações criticamente perigosas, era costume os governantes de uma cidade ou nação, em vez de perder todos , para fornecer o mais querido de seus filhos como um sacrifício propiciatório às divindades vingadoras. As crianças assim abandonadas eram abatidas de acordo com o ritual secreto. Agora Cronos, a quem os fenícios chamam de El, que estava em sua terra e que mais tarde foi divininizado após sua morte como a estrela [Saturno] Cronos, tinha um único filho com uma noiva local chamada Anobret, e portanto o chamavam de Ieoud. Mesmo agora, entre os fenícios, o único filho recebe esse nome. Quando as guerras os perigos mais graves se apoderaram da terra, Cronos vestiu seu filho com trajes reais, preparou um altar e o sacrificou. ' “- Philo de
5. Embora Abraão não seja listado como um rei [melek], ele é considerado um príncipe entre seu povo e entre outras tribos ao seu redor. Portanto, ele está na posição apropriada para oferecer um filho para obter uma vantagem com as divindades.
6. The Abraham account mentions that a ram was provided in the place of the son, as a substitute burnt offering. Many scholars believe that this portion was added by later editors to explain that they no longer sacrificed children in this manner and used lambs instead. Further in this study, the proof of the Carthaginians using lambs and kids as substitutes for the children will be provided.
7. On the topic of lambs or kids for substitutes, let us look at the redemption in the law. If a man makes a vow, dedicating an item, the priest makes a valuation and the one who vowed can redeem the vowed item with silver or a lamb, depending on the situation, except for firstborns. This first passage in Shemoth deals with Pesach/Passover. Remember that the supposed last plague was on the firstborn of
This is not a misunderstanding that these devoted firstborns of people and animals are being killed and cannot be redeemed. There are other similar passages which reveal the ancient sacrificial practices that occurred during the whole time of the Tanak/Bible. The Romans, when they ruled, put a stop to this practice. So under these “laws”, there is no way that Abraham could have redeemed his “only” son, if he had been an only son, with a ram. Let us take a look at one more example of the ieoud/only child for sacrifice.
In the book of Shoftiym [Judges], chapters 11 and 12, we see a man named Yifthach [Jephthah]. He is accounted one of the judges of Yisrael. He was a mighty warrior, a son of
Ainda outro caso no Tanak desta prática abominável que YHWH não ordenou, nem falou, nem entrou em Seu coração. Espero que muitos de vocês estejam fazendo a próxima pergunta, vendo a progressão desta prática no Novo Testamento. Embora este não seja o lugar para lidar com este assunto em sua totalidade [consulte o estudo Origens de Pessach [Páscoa], é relevante para essa mentalidade contínua que uma divindade exige um sacrifício humano, um primogênito ou único nascido, originalmente do sexo masculino, para corrigir uma situação. Então, isso se aplica a Yahusha / Jesus? Bem, sim, é verdade. O grego bíblico do Novo Testamento não usa o termo antigo ieoud para apenas descendência, ele usa o grego mais moderno monogenes, que literalmente significa uma e única descendência, mono sendo um e genos sendo descendente. Isso é usado para Yahusha em Yahuchanan [João] 3:16, a famosa passagem que afirma que Deus amou o mundo de tal maneira que deu Seu filho unigênito, para que todo aquele que nele cresse não morresse, mas tivesse a vida eterna. Você tem todos os elementos necessários do antigo sacrifício. Você tem a divindade masculina, o filho único e primogênito, o pai sacrificado, para que outros não morram de alguma calamidade. Nesse caso, a divindade também é o pai / rei. A única coisa que falta é o fogo, que, como você deve se lembrar, os romanos que governam nesta época, não estão permitindo, então o sacrifício foi aplicado na execução da crucificação. o pai sacrificando, para que outros não morram de alguma calamidade. Nesse caso, a divindade também é o pai / rei. A única coisa que falta é o fogo, que, como você deve se lembrar, os romanos que governam nesta época, não estão permitindo, então o sacrifício foi aplicado na execução da crucificação. o pai sacrificando, para que outros não morram de alguma calamidade. Nesse caso, a divindade também é o pai / rei. A única coisa que falta é o fogo, que, como você deve se lembrar, os romanos que governam nesta época, não estão permitindo, então o sacrifício foi aplicado na execução da crucificação.
King's Killing Sons
Houve exemplos específicos de filhos sendo sacrificados, além dos relatos generalizados de reis construindo altares.
· I Melekiym [Reis] 16:34, nos dias de Achab [Ahab], o rei de Yisrael, “ em seus dias hiel o homem de Betel edificou yericho; ele lançou seu alicerce em seu abiyram primogênito, e ele colocou suas portas em sheguyb seu mais novo, de acordo com a palavra de YHWH que ele falou pela mão de yahusha [joshua] ben nun. ” Embora isso tecnicamente não seja considerado uma queimada, é o que está sendo chamado pelos arqueólogos de sacrifícios de fundação. Um exemplo é de
· Outro exemplo está em II Melekiym [Reis] 3: 26-27, “ e quando o rei de Moabe viu que a batalha era forte demais para ele, levou consigo setecentos homens que desembainharam espadas para chegar ao rei de edom. e eles não foram capazes. 27 e tomou seu filho, o primogênito que reinaria em seu lugar, e o fez subir para um holocausto na parede. e houve grande ira contra yisrael. e eles o deixaram e voltaram para a terra. ”
· II Dibrey HaYamiym [Crônicas] 33: 6, de Menashsheh [Manassés] rei de Yahudah [Judá], “ e ele fez seus filhos passarem pelo fogo no vale de ben hinnom, e fez magia e adivinhou, e usou feitiçaria , e médiuns e mágicos usados; ele multiplicou a prática do mal aos olhos de YHWH, para provocá-lo à ira. ”
Agora, esta pode ser uma pergunta realmente estúpida, mas se você fosse de Yisrael e Yahudah, lutando contra o rei de
Um exemplo arqueológico desse sacrifício quando eles foram sitiados é do texto ugarítico KTU 1.119, “Quando um forte ataca seus portões, um poderoso ataca suas paredes, seus olhos para Balu você deve levantar: Oh Balu, repele o forte de nossos portões, o poderoso de nossas paredes. Um touro, oh Balu, vamos consagrar, uma oferta votiva, Balu, devemos cumprir, um macho [este é humano, primogênito de crianças ou adultos] Balu, vamos consagrar um sacrifício, Balu vamos cumprir, um banquete, Balu , vamos dar. Ao santuário de Balu subiremos, o caminho do
Miykah [Micah] 6: 6-8, “ 6 com o que irei eu diante de YHWH, para me curvar diante da elevação de elohey? Irei diante dele com holocaustos, com bezerros, filhos de um ano? 7 YHWH ficará satisfeito com milhares de carneiros, com dez milhares de torrentes de óleo? darei o meu primogênito pela minha transgressão, o fruto do meu corpo pelo pecado do meu ser? 8 ele declarou a você, homem, o que é bom. e o que YHWH exige de você, senão que faça justiça, e ame a misericórdia, e ande humildemente com seu elohey? ”
Yechezqel [Ezequiel] 20: 21-31, “ 21 mas os filhos se rebelaram contra mim. eles não seguiram minhas regras e não observaram meus julgamentos para cumpri-los, pois se um homem os cumprir, viverá de acordo com eles. eles contaminaram meu sabbathoth [shabbaths]. então eu disse que iria derramar minha fúria sobre eles, para cumprir minha raiva contra eles no deserto. 22 mas retirei a minha mão e procedi por amor do meu nome, para que não fosse profanado aos olhos dos goyim [nações], de quem os fiz sair aos seus olhos. 23 e levantei a minha mão para eles no deserto, para os espalhar entre os goyim e semeá-los entre as terras, 24 porque eles não fizeram meus julgamentos e desprezaram minhas regras e contaminaram meu sabbathoth. e seus olhos estavam atrás dos ídolos de seus pais. 25 portanto eu também lhes dei regras que não eram boas e julgamentos pelos quais eles não podiam viver. 26 e eu os contaminei com os seus próprios dons, fazendo com que todos os que abrem o ventre cruzassem o fogo , para que eu os consumisse, a fim de que soubessem que eu sou YHWH. 27 então fale com o bei yisrael, filho do homem, e diga a eles, assim diz o senhor YHWH, mas nisto seus pais me blasfemaram, agindo infiel em um ato de infidelidade contra mim. 28 quando os introduzi na terra para a qual levantei a mão para dá-la, eles viram cada colina alta e cada árvore frondosa; e eles ofereceram seus sacrifícios lá. e eles têm sua oferta provocante lá. eles também faziam seu aroma calmante ali e derramavam suas ofertas de bebida ali. 29 então eu disse a eles, qual é o lugar alto a que você vai lá? e seu nome é chamado de lugar alto até hoje. 30 por esta razão, diga ao bei yisrael, assim diz adonay YHWH, você está sendo contaminado no caminho de seus pais? e você vai se prostituir depois de suas abominações? 31 para quando você erguer seus dons, quando você passar seus filhos pelo fogo , vocês se contaminam com todos os seus ídolos, até hoje. e eu não serei questionado por você, beyth yisrael. enquanto eu vivo, declara o Senhor YHWH, não serei questionado por você. ”
Há vários pontos nesta passagem de Yechezqel. Esta escrita é definida durante e logo após o tempo do exílio para
Para obter mais informações sobre o sacrifício do primogênito, consulte o estudo Origens de Pessach / Páscoa na seção Observar.
Agora vamos dar um pequeno salto através do
Carthage [Modern Tunisia] was a city founded by Queen Elissar/Elissa [Elishat], according to one legend, in the early 8th century
Though Topheth, in the Bible, is a place outside of Yerushalaim [
Tophets have also been discovered in several sites in North Africa including Hadrumentum, modern day Sousse, Tunisia; 3 sites in Sardinia – Nora, Sulcis and Tharros; Sant’ Antioco [small island SE of Sardinia], Sicily, Motya, a small island west of Sicily; Pozo, Spain; Tyre and Achzic, south of Tyre and 9 miles north of Acco; Tell el-Fara in Atlit, SE of Gaza and Tell el-Ajjul in Gaza. What do all these places have in common – Phoenicians with the worship of Baal Hammon and Tanit. Modern archaeologists and scholars are now calling the mass burial sites of charred children and animal substitutes - tophets. Whether the original tophet was the act, the altar to burn on or the place that the charred remains were buried, no one knows for certain at this point.
The purpose for my including the information about
It is also important to point out that this aspect of sacrificing humans was very much a
Review of Melek/Molek
So lets review what we can glean from the passages of the Bible about Melek/Molek, Topheth and the burning of the children.
- All the passages involving “Molek” can actually be used to refer to a sacrifice of or to the melek/king.
- Archaeology has never produced an idol or inscription to “Molek”.
- Most passages about the burning of children do not say anything about “Molek.”
- Some of the passages associate this practice with the Ammoniym/Sons of Ammon, while it is clearly being practiced by other nations as well, so this burning of children “Molek” is no set patron god of the Ammoniym.
- While some kings are recorded as committing this act, whether specifically or generally, other passages attribute it to people or men in general, so it is not specific to melekiym/kings alone.
- Some of the passages make an association of this practice with Baal, which is born out by the Phoenician practices archaeologically.
- Some of the passages make the associations with first born sons, sons, and sons and daughters, with no set standard for gender or birth position, also confirmed by archaeology.
- This idolatrous practice was not just adopted by Yisrael [as the northern kingdom], but by Yahudah [southern kingdom] as well. In fact, the major area known as “Topheth” is just outside of Yerushalaim [
Nechushthan is defined as the serpent of brass made by Moses. Nachash – ygp is a snake, serpent. And nechsheth zygp is brass or copper. Please remember that in the Hebrew, HA at the beginning of a word is the article “the”.
The first account of the Nechushthan is when it is created in BeMidbar [Numbers] 21:5-9, “and the people spoke against elohiym, and against mosheh, 'why have you brought us up out of mitsrayim [
The next account is HaDebariym [Deuteronomy] 8:14,15, “then it rises up into your heart, and you forget YHWH your elohey who brought you out of the land of mitsrayim [egypt], out of the beyth [house] of slaves; 15 who led you through the great and dreadful wilderness, with burning serpent [nachash sheraf], and scorpion, and thirsty ground where no water is; who brought you water out of the flinty rock;”
Even when I was a Christian, I had always had a problem with this passage. If YHWH directed that the people not make any idols/images, why then would YHWH direct Mosheh to make an image of this fiery serpent and put it on a pole for the people to be healed? This scene is outright idolatry in my mind. Then recently I was dealing with the subject of idolatry for the Stumbling Blocks section and decided to list all that was said to be idolatry, which included the Nechushthan. In looking this passage up in the Hebrew, something caught my eye, the word “Sheraf [Seraph]. Some of you may recognize it in the singular, but more of you will recognize it in the plural form – Sherafiym [Seraphim]. That’s right, something associated with one of the classes of “angels”, mentioned in the book of YeshaYahu [Isaiah]. For those of you wondering if it is the same thing, wonder no more, it is.
Sheraf txy is defined as a serpent, seraph, fiery one, burning one. It comes from the root sharaf, to burn.
So lets look at those verses in YeshaYahu [Isaiah] that have sherafiym [seraphim].
YeshaYahu 6: 1-7, “ 1 no ano em que o rei uzziyahu morreu, então eu vi Adonay sentado em um trono, alto e erguido. e sua comitiva encheu o heykal [templo]. 2 acima dele estava o sherafiym. cada um tinha seis asas; com dois ele cobriu o rosto; e com dois ele cobriu seus pés; e com dois ele voou. 3 e um clamou ao outro e disse, qadosh [sagrado], qadosh, qadosh é YHWH tsebaoth; toda a terra está cheia de sua honra. 4 e as ombreiras das portas estremeceram com a voz daquele que clamava; e a beirada [casa] encheu-se de fumaça. 5 então eu disse, ai de mim. pois estou cortado; pois sou um homem de lábios impuros e vivo entre um povo de lábios impuros; pois os meus olhos viram o rei, YHWH tsebaoth. 6 então, um dos sherafiym voou até mim com uma brasa viva na mão, arrancada do altar com uma tenaz. 7 e ele tocou na minha boca, e disse, veja, isto tocou os teus lábios; e a tua iniqüidade foi tirada e o teu pecado foi coberto. ”
Esses sherafiym têm 6 asas e voam. Isto é o que BeMidbar escreve que YHWH dirigiu Mosheh para fazer e colocar uma vara, embora não necessariamente com 6 asas.
Essas serpentes voadoras de fogo não são novas. Qualquer pessoa familiarizada com a arqueologia do
Nos anos anteriores ao exílio, imagens de serafiym / uraei aparecem nos selos da corte real em Yahudah. Abaixo estão 3 exemplos. Você pode ver os dois e quatro uraei alados nas focas.
Os sherafiym no livro de YeshaYahu [Isaías] são descritos com 6 asas, 6 asas para aumentar a proteção e autoridade da divindade, sobre as tradicionais 2 e 4 asas.
The next time we see the reference to the Nechushthan is in reference to King ChizqiYahu [Hezekiah]. II Melekiym [Kings] 18:1-4, “and it happened in the third year of hoshea ben elah the king of yisrael, chizqiyahu ben achaz the king of yahudah began to reign. 2 he was a son of twenty five years when he began to reign, and he reigned in yerushalaim twenty nine years; and the name of his mother was abi the daughter of zekaryahu. 3 and he did the right in the eyes of YHWH, according to all that his father dawiyd did; 4 he took away the high places, and broke in pieces the pillars, and cut down the asherah, and beat to bits the bronze serpent that mosheh made, for in those days it was that the sons of yisrael burned sacrifices to it and called it nechushtan.” Considering the fact that ChizqiYahu had an alliance with Egypt, proven historically and in the Tanak, that archaeologically his seals have Egyptian solar imagery on them, I do not see the reforms ascribed to him as actually taking place, but were more likely those of YoshiYahu [Josiah], which are described in much greater detail. Archaeologically, the four winged seraf never appear in the
What is important to note here, is that a pole with a serpent of some sort on it was in the temple and was being worshipped. It is mentioned as being that which Mosheh made. If the image was Nechushthan and the imagery originated out of
Asclepius was a son of Apollo. As his dead mother was lying on a funeral pyre, he was cut from her womb. Asclepius is a god of healing and medicine. Asclepius was killed by Zeus for raising people from the dead. He had a number of sons and daughters whose names involve healing. The Rod of Asclepius, his symbol, is depicted as a rod with an entwined serpent. The cults of Asclepius were popular and spread from 300
Healing temples were called asclepions, where non-venomous serpents roamed the floors and dreams were used to help determine what course of healing would be used. Hippocrates is said to have received his training at one of these asclepions (more on that in a moment). The Rod of Asclepius has continued to be an international symbol of healing to this day. In the
Hipócrates (460-370
Embora muitos possam pensar que a associação das serpentes com Asclépio foi sua associação, não é. Apolo tinha inúmeras associações com serpentes, especialmente pítons, que estavam nas cavernas do templo para profecias, como
Embora alguns não pensem nada sobre uma associação com varas entrelaçadas de serpente e a associação médica, eu não sou um grande fã da associação médica por muitos outros motivos e não vou a uma há muito tempo. Embora as associações com deuses e varas entrelaçadas de serpentes não o tornem melhor. Eu prefiro buscar YHWH e as plantas que Ele criou para comer para uma boa saúde e cura. Essa é apenas minha preferência.
Asclepius com bastão caduceu
O culto Astral consiste em adorar os corpos físicos nos céus, o sol, a lua, os planetas, as estrelas e as constelações como representações de divindades. Acho que a seguinte citação resume melhor essa aplicação da astrologia: “O mundo consiste no céu e na terra. Os céus são subdivididos em céus do norte, o zodíaco e o oceano celestial. A parte terrestre do universo também consiste em uma divisão tripla, o céu, a terra e as águas abaixo da terra. Neste sistema, os signos do zodíaco desempenham um papel importante, pois os planetas, ao passarem pelos céus, permitiram aos astrólogos interpretar a vontade de suas divindades. Com base nessas idéias, um sistema cosmológico completo é elaborado. Os céus, correspondendo à terra, refletem sua influência sobre ela, com o resultado de que tudo no céu tem sua contrapartida na terra. Os deuses do céu têm moradas na terra, presididas por reis terrenos, que, como seus representantes dos deuses, são considerados suas encarnações. Os céus revelam o passado, o presente e o futuro para aqueles que podem lê-los. O que ocorre na terra é apenas uma cópia do que ocorreu no céu. A astrologia, portanto, foi o teste e intérprete mais importante da história antiga. Todas as nações antigas, incluindo foi o teste e intérprete mais importante da história antiga. Todas as nações antigas, incluindo foi o teste e intérprete mais importante da história antiga. Todas as nações antigas, incluindo
Visto que não existe um manual antigo sobre o desenvolvimento das religiões, não há uma maneira absoluta de determinar como as divindades passaram a ser associadas aos céus. A astronomia básica que se desenvolve a partir de qualquer sociedade organizada foi transformada em uma personificação do que eles estavam rastreando nos céus ou a mitologia se desenvolveu primeiro e a associação astral dessas divindades surgiu depois?
Métodos antigos de registro do tempo estão em evidência, desde o rastreamento da lua e todos os seus estágios, sejam entalhes esculpidos na madeira, até quase “observatórios dispostos, como Stonehenge e Woodhenge na Inglaterra; o Bighorn Medicine Wheel em Wyoming, EUA; Moose Mountain Medicine Wheel em Saskatchewan, Canadá; os numerosos santuários de localização dos Hopi, Zuni, bem como dos nativos Anasazi que fizeram observação no Chaco Canyon, observatórios de templos piramidais na América Central e do Sul. Além dos fundamentos dos solstícios de inverno e verão e equinócios de primavera e outono, outros dias e estrelas foram criados para observação também. Além das observações repetidas desses eventos celestes, os observadores estavam registrando esses eventos astronômicos e daí derivaram os calendários para prever o que havia sido observado durante séculos.
Havia 7 objetos que eram regularmente observados a olho nu e eram chamados de 'Andarilhos' - o Sol, a Lua, Júpiter, Saturno, Vênus (a estrela da manhã e da tarde), Marte e o Mercúrio não tão facilmente localizado. “Uma leitura atenta de quase qualquer panteão antigo revela o óbvio: pelo menos alguns dos deuses, muitas vezes os mais importantes, são objetos do céu. As razões metafóricas não são difíceis de entender. Os movimentos regulares dos objetos celestes os tornavam agentes da ordem que ajudavam a dar significado ao mundo abaixo; a repetição infinita de suas aparições e desaparecimentos sugeriam imortalidade; sua luz exigia atenção e conotava poder. E estando no céu, com tal perspectiva na terra abaixo, era natural supor que os deuses deveriam saber tudo porque eles podiam ver tudo: ”-Ecos dos Céus Antigos, Edwin, Krupp, pg. 62. Além de uma designação planetária, as divindades receberam símbolos para representar sua associação astral. Alguns desses símbolos astrais / divindades continuam com suas associações até hoje.
Alguns exemplos de símbolos de divindades astrais são algumas pedras de inscrição de
O primeiro é um exemplo do aspecto solar da divindade assíria Ashshur. Você pode ver os raios na roda, assim como nas asas. A estela de Nabonidus mostra três símbolos de divindades: a lua crescente de Sin e o círculo solar alado de Ashshur e a estrela de oito pontas de Ishtar, filha de Sin. O último exemplo é o de uma pedra cassita do rei Melishipak, mostrando os símbolos da estrela de oito pontas de Ishtar, a lua crescente de seu pai Sin e o círculo solar com os raios ondulados de Shammash, irmão de Ishtar e filho de Sin. Um aspecto interessante da estrela de oito pontas de Ishtar que não encontrei em nenhum dos livros de arqueologia que tratam das divindades é porque a estrela tem oito pontas. Quando comecei a pesquisar calendários antigos e coisas semelhantes para a seção Observar,
Ishtar estava associada ao planeta Vênus, a estrela da manhã e da tarde. “Referências a Vênus já em 3.000 aC são evidências conhecidas em Uruk, uma importante cidade suméria no sul
A winged solar wheel of Ashshur Stele of Nabonidus Kassite stone of Melishipak
Another application of the celestial deities and their associations is that of naming months and weekdays with their patron deity. For example the weekdays: by the later calendar names that we still abide by, Sunday is named for the sun, in Roman – Dies Solis; Monday for the Moon; Saturday for Saturn’s day – Dies Saturni; Tuesday - Dies Martis for Mars; Wednesday – Dies Mercurii for Mercury; Thursday – Dies Iovis for Jupiter and Friday – Dies Veneris for Venus. The later 4 days of the week listed, adopted the Norse gods names that equaled the Roman deities, as the Roman empire made inroads into the Celtic, Germanic, Teutonic territories, Tuesday = Tyr, Wednesday = Woden/Odin, Thursday = Thor and Friday = Frey.
In the Ugaritic texts, you see El, who is the Creator of the earth, the Father of the gods [beney El - sons of god] and of mankind, the Father of Years, the Elyon. He is the head of the assembly/council of the gods, which he primarily birthed. In some accounts the beney El are 70 in number. You can see elements of this divine council or heavenly court, stating YHWH as the head, in the Tanak. Over time, and through the hands of the editors, this assembly of gods goes through a transformation. “Just as an earthly king is supported by a body of courtiers, so Yahweh has a heavenly court. Originally, these were gods, but as monotheism became absolute, so these were demoted to the status of angels.” Yahweh and the Gods and Goddesses of Canaan,
Studying the post-exilic writings you see a distinct and elaborate system of angelology developing, no different than the previous mythologies of deities. Just as lesser deities held the function of messengers of El, to other deities and to men, you now see angels functioning as mediators of the deity and men. Just as cities and nations had patron deities that they sought, now you have angels in charge of nations and cities. Just as men had patron deities for protection and mediation, now you have guardian angels and messenger angels.
This assimilation of astral ideas from
In the 3rd to 2nd centuries
In the Hebrew, merkabah is defined as chariot, carriage, the chariot in the vision of Ezekiel. The vision that is referenced is in chapter 1 of Yechezqel [Ezekiel] with the 4 wheeled vehicle that bears the throne of God, driven by chayoth, the living creatures described as having 4 faces: man, lion, ox and eagle. It is also referred to as the Throne of Glory. The Account of the Chariot is called the Ma'aseh Merkabah.
The book of Yechezqel is set during the time of the captivity to
The study of Yechezqel 1 and the speculations on the mysteries, secrets of the heavens came to become a body of mysticism writings known as Heykaloth /Heichaloth [Palaces]. During the Talmudic period, this writing flourished. Merkabah literature is defined by a number of teachings:
· Visions and ecstatic states.
· Detailed descriptions of the concentric layers of heaven, usually 7, paradise and palaces in heaven for those that ascend.
· Various orders of angels and their dominion, their summoning and controlling of them, including Azzazel/Shatan.
· Mans mystical ascent to heaven.
· Numerology and imagery
· Seeking the underlying meaning and secrets of creation, revelations not to be shared with just anyone.
· Shekinah, glory, light.
· Amulets, seals, mystical names, prayers and incantations.
For further information in the Merkabah writings, please see the study Shatan and Fallen Angels.
The astral cult was certainly not limited to Yisrael, other cultures in
In the Canaanite myths of Baal, he battles against his two brothers Moth [death] and Yam [sea] for supremacy, position of kingship – Melek. All three are the sons of El. Baal is victorious and is called Baal Shamem, Lord of the Heavens. At a latter point in the Tanak, you start to see a shift in the title associated with YHWH. He is no longer just Adonay YHWH – Lord YHWH, or YHWH Elohay - YHWH God, but He now is given the title Adonay YHWH Tsebaoth. Tsebaoth is from the root word tsaba. Tsaba, the singular, means to wage war, to gather against. Tsebaoth is plural and means armies, host. It is in this aspect that YHWH is portrayed as the god over all the hosts of the heavens or heavenly hosts, as well as the god that was called upon to defeat the other nations that had attacked Yisrael and Yahudah, as evidenced by the use in the books from the 9th century
A prime example of this is in YeshaYahu [Isaiah] 13:1-6, “the burden of babel which yeshayahu ben amoz saw, 2 lift up a banner on a bare mountain; make the voice rise to them; wave the hand that they may enter the gates of nobles. 3 i have commanded my holy ones; i have also called my warriors for my anger, those exultant at my majesty. 4 the noise of a multitude in the mountains, as of a great people. a noise of tumult of the kingdoms of goyim gathered together; YHWH tsebaoth is calling up an army [tsaba] for the battle. 5 they come from a distant land, from the end of the heavens, YHWH and the weapons of his wrath, to destroy all the land. 6 howl. for the day of YHWH is at hand. it will come as a destruction from shadday it will come”
“It must be remembered that popular belief had regarded the heavenly bodies as members of Yahweh’s heavenly assembly, that host of angelic beings who did his bidding; introduction of the cults of astral deities would naturally encourage such. One short step, and Yahweh would have become the head of a pantheon, and
The following passage involves the reforms by the King YoshiYahu [Josiah]. II Melekiym [Kings] 23:4-24, “4 and the king commanded chilkiyahu [hilkiah] the kohen gadol [high priest], and the kohaniy [priests] of the second order, and the keepers of the threshold, to bring out from the heykal [temple of] YHWH all the vessels that were made for baal, and for asherah, and for all the armies of the heavens [tsaba hashamayim]. and he burned them at the outside of yerushalaim, in the fields of kidron, and carried their ashes to beyth el. 5 and he caused to cease the idolatrous kohaniym [priests] whom the kings of yahudah had given place to burned sacrifices in the high places in the cities of yahudah, and in the places around yerushalaim, and those burning sacrifices to baal, to shemesh/shamash [sun god], and to yarach [moon god], and to constellations [mazzaloth], and to all the armies of the heavens [tsaba hashamiym].”
As divindades solares e lunares já existiam em suas respectivas nações antes do culto astral que veio a ser estabelecido. Eles são definidos na seção Divindades. Eu quero cobrir aqui o aspecto das constelações [mazzaloth]. Mazzaloth é uma forma plural de mazzal, que significa constelação, zodíaco. No hebraico pós-bíblico, significava sorte, daí a frase mazel tov, que significa literalmente bom zodíaco ou constelações. Mazzal é uma palavra emprestada acadiana, mazaltu, adquirida durante o exílio, que significa posição das estrelas, equiparada ao destino. Este é o único versículo em que esta palavra ocorre no Tanak.
Outra passagem que trata do zodíaco é YeshaYahu 47: 13-15, “ você está exausto com seus grandes planos; agora se levantem e salvem vocês, aqueles céus que dividem, os videntes em estrelas, dando a conhecer as novas luas daquilo que está chegando sobre vocês. 14 eis que são como restolho; o fogo os queima; eles não salvarão seu ser das mãos da chama; não há carvão para aquecê-los; nem fogo, para sentar-se diante dele. 15 assim são para vós com quem trabalhaste, vossos negociantes desde a vossa juventude; cada um vaga em seu próprio caminho; ninguém te salva . ” Dividir os céus era o zodíaco. O Zodíaco é definido na astrologia como a faixa dividida em 12 partes iguais chamadas signos, cada uma com 30 ° de largura, que levam o nome de uma constelação que lhe deu o nome original, mas com a qual não coincide mais devido à precessão dos equinócios. O termo zodíaco deriva do latim zodiacus , do grego ζωδιακός κύκλος ( zōdiakos kuklos ), que significa "círculo de animais".
Um exemplo posterior disso sendo praticado pelos judeus é um mosaico no chão da sinagoga no norte
O culto astral é evidenciado em outra passagem do Tanak, o livro de Amos
Sakkut é o acadiano de Saturno, que os escribas trocaram as vogais por aquelas da palavra hebraica shiqquts - abominação, criando a palavra Sikkut. Kiyyun é o planeta Saturno do Akkadian Kaywanu. O persa era Kaywan. A vogal dos escribas massoréticos apontava após shiqquts, que significa abominação, tornando kaywan, kiyyun. Esta é a única vez em que essa palavra ocorre no Tanak. Kokab significa estrela, que é um termo geral. Tselemsignifica uma imagem, semblante. Usado no relato da criação de Bereshiyth [Gênesis] no capítulo 1, quando afirma que El criou o homem à sua imagem [elohiym - plural]. O interessante aqui é que não é apenas uma estrela que está sendo falada, mas Amós está afirmando que eles fizeram para si mesmos uma estrela de seus elohiym - deuses. Lembra-se dos símbolos astrais mostrados anteriormente, como a estrela de oito pontas para Ishtar / Vênus? Isso não tem nada a ver com YHWH, mas faz parte do culto astral predominante. Para entender melhor este versículo, podemos olhar a citação de Amós em Atos 7:43, que afirma do grego, “e você tomou a tenda de Moloque, e a estrela de seu deus Rfã, os modelos que você fez para adorar eles, ... ”Muitas vezes as citações de texto do Novo Testamento são do texto baseado na Septuaginta. "Sim, você assumiu o tabernáculo de Moloch, e a estrela de seu deus Raephan, as imagens que vocês fizeram para si mesmos. ” Esta citação da Septuaginta de Amós 5:26 é a base para o versículo em Atos. Até mesmo as versões da Peshitta desse versículo são baseadas no texto da Septuaginta.
É muito importante que antes do exílio, o profeta Amós esteja convocando o povo para o fato de estarem adorando como seu rei e deus, uma divindade associada ao planeta Saturno, usando uma estrela como seu símbolo. Não há associação de divindades no panteão babilônico posterior com o planeta Saturno, o que pode ser o motivo pelo qual foi escolhido para aplicar a YHWH.
Amos 5: 8 também menciona Kesiyl, que é Orion e Kiymah, que é Plêiades. Na cultura mesopotâmica, as Plêiades eram os Sete Deuses.
Continuando a passagem acima de YeshaYahu 13, vemos o versículo 10. Aqui está outra palavra que em português é traduzida como constelações, mas não é. “ 10 para as estrelas [kokab] dos céus e seu kesiyl não dará luz; o sol escurecerá ao sair, e a lua não refletirá sua luz ”. Kesiyl significa a constelação específica de Orion. O que nos leva ao período persa e a Mitras. Mithras é o nome greco-romano, Mithra a versão iraniana e Mitra o índico. Os estudiosos não têm certeza quanto à origem das crenças de Mithras. Alguns acreditam que se originou em
Regardless of exactly when the astral aspect to the deities began, it happened and it happened within the territory of what came to be known as Yisrael and Yahudah. It operated within the religious systems, within the temple, practiced by the priesthood and the kings. The astral cult did not cease with the exiles, but was carried forth into the book that is considered sacred and holy, the word of God by the Jews and then into the offspring religion of Christianity and its New Testament. The question that needs asking is do you want a religion that worships the created and personification applied to it or to worship the Creator, just as He is, without all the astral application and court men have foisted on Him?
O conde Cálice D'Alviella escreveu: “Agora, nada é tão contagioso como um símbolo, a não ser talvez uma superstição; eles são ainda mais quando combinados, como geralmente eram entre as nações da antiguidade, que dificilmente adotavam um símbolo sem atribuir um valor talismânico a ele ”. A migração de símbolos, pgs. 18, 19. Essa compreensão dos símbolos é muito apropriada para esta seção do estudo. Uma questão importante, como leitores do Tanak / Bíblia, que precisamos nos perguntar, à luz das passagens de Yechezqel [Ezequiel] e Apocalipse, a respeito do selo de Deus e da marca da besta, é qual é a diferença real entre os dois? Outra pergunta seria: quais são esses selos e marcas que são colocados na testa e nos braços? Estudantes e estudiosos têm estudado este assunto de um ponto de vista teológico por milhares de anos. afirmaram entender e ter a resposta sobre "quem" é a besta, que muda de curso (como Nero, vários papas, Napoleão, Hitler, Stalin, Mussolini, Kissinger, Sadat, Hussein), sua profecia cai para o terreno não realizado.
Lembro-me dos anos 70 e início dos anos 80, alguns autores e pastores cristãos acreditavam que a marca da besta era o cartão de crédito. Mais recentemente, foi aplicado a códigos de barras e chips RFID. Embora não afirme ter todas as respostas, espero fornecer alguns textos arqueológicos e históricos sobre a situação, para que você possa tomar uma decisão mais bem informada sobre o assunto, caso se sinta inclinado.
Razões para marcas e selos, historicamente, incluem uma associação ou propriedade de uma divindade; um talismã (proteção para afastar o mal) ou amuleto permanente de sua divindade; para designar famílias, clãs ou tribos; bem como as corporações e comerciantes posteriores, às vezes voltados para a família; e ao longo da história, marcas e selos também foram usados para designar um escravo ou a disposição de um escravo, como se alguém tentasse fugir; depois, há as aplicações de marcas e selos para designar o nascimento nobre e os sistemas de castas. Associado a vários desses fatores está o da propriedade, seja de deuses ou de propriedade pessoal. Embora você possa estar se perguntando o que isso tem a ver com as passagens bíblicas, tenha paciência comigo e talvez isso se torne tão óbvio para você também.
An example of the various types of marks and for various reasons is from John Potters Archaeologia Graeca (Antiquities of Greece), “But it must not be forgotten in this place, that slaves were not only branded with stigmata for a punishment of their offences, but (which was the common end of these marks), to distinguish them, in case they should desert their masters; for which purpose it was common to brand their soldiers; only with this difference, that whereas slaves were commonly stigmatized in their forehead, and with the name or some peculiar character belonging to their masters, soldiers were branded in the hand, and with the name or character of their general. After the same manner, it was likewise customary to stigmatize the worshippers and votaries of some of the gods: whence Lucian, speaking of the votaries of the Syrian goddess, affirms, 'Eles estavam todos marcados com certas marcas, algumas nas palmas das mãos e outras no pescoço: por isso se tornou comum que todos os assírios estigmatizassem a si mesmos.' E Teodoreto é da opinião que os judeus eram proibidos de se marcarem com estigmas, porque os idólatras, por meio dessa cerimônia, costumavam se consagrar às suas falsas divindades. As marcas usadas nessas ocasiões eram várias. Às vezes, eles continham o nome do deus, às vezes sua insígnia particular, como era o raio de Júpiter, o tridente de
Existem também diferentes tipos de marcas. Algumas marcas são feitas com materiais que podem ser lavados; depois, há a tatuagem mais permanente, faixas ou coroas segurando um símbolo e marcas ou cicatrizes. Existem também várias designações, como marcas, como um determinado estilo de cabelo ou hairlock, cortes ou barbear ou até mesmo o uso de um toucado / turbante específico.
Antes de entrarmos na passagem de Yechezqel, que foi escrita durante o exílio babilônico para os territórios mesopotâmicos, vamos definir alguns termos que surgem no Tanak, arqueologia e história que antecede o tempo do exílio.
Owth é uma palavra hebraica que significa sinal, sinal, símbolo ou token. Um exemplo disso é a marca / sinal de Qayin [Cain] que ele recebeu após matar Hebel, seu irmão. Bereshiyth [Gênesis] 4:15, “ e para ele YHWH disse," todos os que matam qayin, sete vezes ele será vingado. " e YHWH fez um sinal [owth] para que ninguém o matasse, todos os que o encontrassem. ”Embora esta marca ou sinal não seja descrito, a maioria dos estudiosos especula que era uma marca em seu corpo que seria entendida por outros, portanto, também é especulado que estava em sua cabeça de forma que era visível para qualquer pessoa que ele encontrasse . Veja bem, o que o sinal é, é puramente especulação.
Embora eu não goste de especular sem qualquer outra informação, e biblicamente, não há nenhuma, tendo pesquisado as histórias e mitologia comparativa das primeiras culturas pastorais indo-europeias que assumiram o controle das culturas agrárias (orientadas para as plantas) e estabeleceram um sacrifício de animais sistema, que a seus olhos era exigido pelos deuses e definitivamente mais agradável aos deuses sedentos de sangue, este relato parece ser mais um dos dois sistemas diferentes, do que de irmãos reais. Os proto-indo-europeus conquistaram os agrários e os submeteram à servidão, o que representaria uma marca ou sinal de sua condição de escravo / casta.
Thawah (tawah) [thau, waw, he] is the term used in Yechezqel for the act of marking. It is used one other time in I Shmuel 21:13, when Dawiyd was trying to act crazy before the Felishthiym [Philistine] king Achish. “and he changed his behavior before their eyes, and pretended himself to be insane in their hand, and marked on the doors of the gate, and let his spittle fall onto his beard.” Clearly this marking is something visible to our eyes.
Thaw (thau) [thau, waw – the spelling of the last Hebrew letter - z] means a mark or sign. Besides the passage in Yechezqel, it is also used only one other time in the Tanak. Iyob [Job] 31:35, “oh that i had one to hear me. see, my mark [thau, waw]. let shadday answer me, and let the man of my contention write an account.” Unfortunately, this passage does not shed light as to the contextual meaning of the word mark and what kind of visible mark he had on him for others to see.
An important point that needs to be made is the type of script being used at the time of the exile (the time period for the writing of the passage of Yechezqel) and what the letter Thau [z] looked like then. In the Paleo-Phoenician, which Hebrew derived from, the thau from 1000 BCE, until the modern Squared Aramaic looked more like an X. The following are archaeological examples from different time periods: Moabite 9th century BCE - 
Throughout the Tanak, there are examples of practices or rituals that began with just the king or high priest, was perhaps done once a year and then later, came to be applied to a larger percentage of the population or was observed more frequently. For example, Pesach was a once a year observance in the Tanak and even in the gospels of the New Testament. But Christianity took this practice and made it a communion to be taken each week or even more frequently if one went to more services in the week. Another example is that of Yom Kippuriym [Day of Atonements]. This practice began in
The following subsections are in a basic chronological order according to the archaeology and history for each subject matter, so unfortunately, there will be some unavoidable jumping around as each new subject is dealt with. Primarily, I am dealing with countries who have a similar patriarchal Indo-European base to their beliefs as part of that expressed in the Bible, especially the Mesopotamian and Medo-Persian territories where the Jews were in exile. It is necessary to cover a number of peoples to see the context and potential origins of these practices.
Gods and Kings
The primary source of seals or marks appears to be that of the gods and originally with the chieftains and later kings of these religions. As explained the Molek/Melek section, many of the chieftains and kings made themselves the representative/high priest of the god(s) and in some cases the gods in the flesh. Later, as the priesthood grew, the deity marks were symbols that they wore as well, to represent their temple service to their patron deity and to designate their status.
An example of taking marks for temple service to a god, is by Herodotus (5th century BCE), though the account states that the practice is far older than the historian recording the practice, “Now there was upon the shore, as still there is now, a temple of Heracles, in which if any man's slave take refuge and have the sacred marks set upon him, giving himself over to the god, it is not lawful to lay hands upon him; and this custom has continued still unchanged from the beginning down to my own time.” History of Herodotus, Vol. I, Book II, 113 according to Gutenburg Project, but 112 according to another book.
The Jewish Talmud also states that this is a practice among the nations to take a mark of their god.
Makkoth 21a
MISHNAH. HE WHO WRITES AN ‘INCISED’-IMPRINT [IN HIS FLESH, IS FLOGGED]. IF HE WRITES [ON HIS FLESH] WITHOUT INCISING, OR INCISES [HIS FLESH] WITHOUT IMPRINTING, HE IS NOT LIABLE: [HE IS] NOT LIABLE UNTIL HE WRITES AND IMPRINTS THE INCISION WITH INK, EYE-PAINT OR ANYTHING THAT MARKS. R. SIMEON B.
GEMARA. Said R. Aha the son of Raba to R. Ashi: [Does it mean, not] until he has actually inscribed the words, I am the Lord? — No, replied he, it means, as Bar Kappara taught, [viz.:] He is not liable [to a flogging] until he inscribed the name of some profane deity, as it is said: Nor put on you any written-imprint, I am the Lord, [that is,] ‘I am the Lord’ and no other.
3 Maccabees, which is an account of the persecution of the Jews under Ptolemy IV Philopator (222-205 BC), has an account of the marking of the Greek god Dionysus, 2.29, “He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: ‘None of those who do not sacrifice will enter their sanctuaries, and all Jews will be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they will also be reduced to their former limited status’. In order that he might not appear to be an enemy to all, he inscribed below: ‘But if any of them prefer to join those who have been initiated into the mysteries, they will have equal citizenship with the Alexandrians.’ “
Concerning Philopater, “Philopator, who was no mere reveller but a genuine devotee of Dionysos, caused the Egyptian Jews to be branded with the badge of Dionysos, an ivy - leaf—the ancient tattoo - mark of the initiated stamped on his body in life, and in at least one case, as M. Perdrizet notes, engraved on his tombstone after death. These tattoo marks are of the first religious importance. They seem to have been different for the two sexes. The Thracian women who slew Orpheus were tattooed with the figure of a fawn, that has long been known from red-figured vases. Male initiates were, M. Perdrizet points out, tattooed with an ivy-leaf. The evidence is late but sufficient. The fawn is the theriomorph of the god; the ivy, we have seen, his phytomorph. Egyptian Jews, like modern cattle, might be branded with their owners' mark or crest, to mark them simply as his property, but the ancient significance lay deeper. It is the very keynote of Bacchic religion that you become your god—you become Bacchus. To effect this it is well to carry his symbols, to dance his dances, and, on occasion, to eat him ; but the best and simplest means of all is to be tattooed with his animal or plant figure—then you are him.” – The Classical Review, Volume 24, pg. 246,
Philo, A Treatise on Monarchy, 1.8 writes, “But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffaceably, for these things are not dimmed or weakened by time.” Lucian of Samosata was an Assyrian writer (125-180 CE) who wrote on
Another historical account speaks of a triangular symbol and the gods associated with it, “Inasmuch as amongst them the symbol of Fire (Bramah) is an equilateral Triangle, with the apex pointing upwards, it may be conjectured that the Mithraic caragma (charagma) was the same simple figure, by which indeed Horapollo informs us the Egyptians symbolized the Moon, and Plutarch that Pythagoras expressed the goddess Athene. (Note: Herself the lunar deity, according to an old tradition preserved by Aristotle.)” The Gnostics and Their Remains, Ancient and Medieval, pg. 140. Pitágoras foi o homem que cunhou o termo filosofia, amante da sabedoria, já abordado na seção ateniense da sabedoria. Ele também acreditava que o sagrado número 7 também foi atribuído a Atenas. Curiosamente, seu teorema de Pitágoras em rotação é muito semelhante aos símbolos associados a Atenas, o gammadion.
Arqueologia encontrou em
Mesopotâmico
Esta seção investiga a arqueologia de vários reis da Mesopotâmia com um símbolo repetido que é importante para esta seção, bem como as partes do corpo em que são exibidos - a testa e o braço. Observe que todas as três imagens apresentam o símbolo solar circular. O primeiro é um relevo assírio de um rei, claramente usando o símbolo solar no pulso e na testa. O segundo é um selo do deus Marduk, coberto com os emblemas solares e também com as rosetas solares em seu braço e testa. Outras imagens dele, na seção assíria, mostram que este é um símbolo repetido para ele. O terceiro é o do rei assírio Tiglath Pileser III (728 AEC), usando o mesmo padrão na cabeça e no braço.
Harappan e
Da civilização Harappan madura tardia (cerca de 1900 aC) de
Entre os hindus, há uma prática do tilaka. Tilaka [sânscrito], também escrito tilak e tila, significa marca. Diz-se que representa o terceiro olho ou olho da mente na testa. A tilaka é representante da iluminação espiritual, usada pelos deuses, sacerdotes e adoradores. O exemplo textual mais antigo é do Rig Veda [várias seções compostas entre 1700 e 1100 aC]. A deusa Usha [deusa do amanhecer, às vezes escrita no plural Ushas], filha do deus do céu [Dyaus Pita - Pai do Céu] e consorte do deus do sol Surya, com o cabelo dourado [dirige uma carruagem do sol], pintou um ponto vermelho brilhante em sua testa para representar Surya, o sol. À medida que a religião hindu passou por suas fases, vários deuses ou, como alguns afirmam, várias manifestações de um deus cresceram em número e, como com as outras religiões indo-europeias, novas gerações de deuses foram criadas e representadas. Hoje, você verá várias marcas nas testas dos devotos, feitas de diferentes materiais e em diferentes cores. Embora este estudo não seja sobre os aspectos modernos do hinduísmo, basta dizer que você estava familiarizado com a cultura deles, poderia andar nas ruas e facilmente identificar quem eles adoravam por meio de sua tilaka em suas testas.
Ahura Mazda e Mithras
Zoroastrianismo é uma religião e filosofia baseada nos ensinamentos do profeta Zoroastro (também conhecido como Zaratustra, em Avestan) dos territórios indo-iranianos (também uma religião indo-europeia). Provavelmente foi fundado algum tempo antes do século 6 aC em
Ahura Mazda e seu filho, Mithras (Mithra, Mitra), também são divindades solares com imagens solares. O Cristianismo primitivo teve sérios problemas com a adoração a Mitras no
Tertuliano, Prescrição Contra Heréticos, XL,
INDIVÍDUO. XL. — Nenhuma diferença no espírito de idolatria e de heresia. Nos ritos de idolatria, Satanás imitou e distorceu as instituições divinas das escrituras mais antigas. As escrituras cristãs foram corrompidas por ele nas perversões de vários hereges.
“A questão surgirá: por quem deve ser interpretado o sentido das passagens que fazem heresias? Pelo diabo, é claro, a quem pertencem aqueles ardis que pervertem a verdade, e que, pelos ritos místicos de seus ídolos, rivaliza até com as porções essenciais dos sacramentos de Deus. Ele também batiza alguns - isto é, seus próprios crentes e seguidores fiéis; ele promete eliminar os pecados por uma camada (própria); e se minha memória ainda não me falha, Mitra lá, (no reino de Satanás), coloca suas marcas nas testas de seus soldados; celebra também a oblação de pão e apresenta uma imagem de uma ressurreição, e antes que uma espada envolva uma coroa. O que também devemos dizer para (Satanás) limitar seu sacerdote principal a um casamento solteiro? Ele também tem suas virgens; ele também tem seus proficientes em continência. Suponha agora que revolvamos em nossas mentes as superstições de Numa Pompilius (753-673 aC; rei de Roma, 717-673 aC), e consideremos seus ofícios sacerdotais e distintivos e privilégios, seus serviços sacrificais, também, e os instrumentos e vasos de os próprios sacrifícios e os curiosos ritos de suas expiações e votos: não está claro para nós que o diabo imitava a conhecida morosidade da lei judaica? Visto que, portanto, ele demonstrou tal emulação em seu grande objetivo de expressar, nas preocupações de sua idolatria, aquelas mesmas coisas das quais consiste a administração dos sacramentos de Cristo, segue-se, é claro, que o mesmo ser, possuindo ainda o mesmo gênio , ambos colocaram seu coração em, e tiveram sucesso, adaptando ao seu credo profano e rival os próprios documentos das coisas divinas e dos santos cristãos - sua interpretação de suas interpretações, suas palavras de suas palavras, suas parábolas de suas parábolas. Por esta razão, então, ninguém deve duvidar que "maldades espirituais", das quais também vêm as heresias, foram introduzidas pelo diabo, ou que existe alguma diferença real entre heresias e idolatria, visto que pertencem a ambas o mesmo autor e a mesma obra que a idolatria faz. Eles fingem que há outro deus em oposição ao Criador ou, mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” suas palavras de suas palavras, suas parábolas de suas parábolas. Por esta razão, então, ninguém deve duvidar que "maldades espirituais", das quais também vêm as heresias, foram introduzidas pelo diabo, ou que existe alguma diferença real entre heresias e idolatria, visto que pertencem a ambas o mesmo autor e a mesma obra que a idolatria faz. Eles fingem que há outro deus em oposição ao Criador ou, mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” suas palavras de suas palavras, suas parábolas de suas parábolas. Por esta razão, então, ninguém deve duvidar que "maldades espirituais", das quais também vêm as heresias, foram introduzidas pelo diabo, ou que existe alguma diferença real entre heresias e idolatria, visto que pertencem a ambas o mesmo autor e a mesma obra que a idolatria faz. Eles fingem que há outro deus em oposição ao Criador ou, mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” da qual também vêm as heresias, que foram introduzidas pelo diabo, ou que há alguma diferença real entre heresias e idolatria, visto que pertencem ao mesmo autor e à mesma obra que a idolatria faz. Eles fingem que há outro deus em oposição ao Criador ou, mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” da qual também vêm as heresias, que foram introduzidas pelo diabo, ou que há alguma diferença real entre heresias e idolatria, visto que pertencem ao mesmo autor e à mesma obra que a idolatria faz. Eles fingem que há outro deus em oposição ao Criador ou, mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ” mesmo que reconheçam que o Criador é o único Deus, eles o tratam como um ser diferente do que Ele é na verdade. A consequência é que toda mentira que falam de Deus é, em certo sentido, uma espécie de idolatria. ”
Orígenes Contra Celsus VI
INDIVÍDUO. XXII.
conduzir 'a lentidão desta estrela; a segunda a Vênus, comparando-a ao esplendor e suavidade do estanho; o terceiro a Júpiter, sendo firme e sólido; a quarta para Mercúrio, pois Mercúrio e ferro são adequados para suportar todas as coisas e são lucrativos e trabalhosos; o quinto a Marte, porque, sendo composto por uma mistura de metais, é variado e desigual; o sexto, de prata, para a Lua; o sétimo, de ouro, ao Sol, - imitando assim as diferentes cores dos dois últimos. "Em seguida, ele passa a examinar a razão das estrelas estarem dispostas nesta ordem, que é simbolizada pelos nomes do resto da matéria . pois Mercúrio e ferro são adequados para suportar todas as coisas e são lucrativos e trabalhosos; o quinto a Marte, porque, sendo composto por uma mistura de metais, é variado e desigual; o sexto, de prata, para a Lua; o sétimo, de ouro, ao Sol, - imitando assim as diferentes cores dos dois últimos. "Em seguida, ele passa a examinar a razão das estrelas estarem dispostas nesta ordem, que é simbolizada pelos nomes do resto da matéria . pois Mercúrio e ferro são adequados para suportar todas as coisas e são lucrativos e trabalhosos; o quinto a Marte, porque, sendo composto por uma mistura de metais, é variado e desigual; o sexto, de prata, para a Lua; o sétimo, de ouro, ao Sol, - imitando assim as diferentes cores dos dois últimos. "Em seguida, ele passa a examinar a razão das estrelas estarem dispostas nesta ordem, que é simbolizada pelos nomes do resto da matéria .
Além disso, razões musicais são acrescentadas ou citadas pela teologia persa; e a estes, novamente, ele se esforça para adicionar uma segunda explicação, conectada também com considerações musicais. Mas parece-me que citar a linguagem de Celso sobre essas questões seria absurdo, e semelhante ao que ele próprio fez, quando, em suas acusações contra cristãos e judeus, citou, de forma mais inadequada, não apenas as palavras de Platão; mas, insatisfeito mesmo com isso, ele aduziu, além disso, os mistérios dos Mitras persas e a explicação deles. Agora, seja qual for o caso com relação a estes, - se os persas e aqueles que conduzem os mistérios de Mitras dão relatos falsos ou verdadeiros a respeito deles - por que ele os selecionou para citação, em vez de alguns dos outros mistérios, com a explicação deles? Pois os mistérios de Mitras não parecem ser mais famosos entre os gregos do que os de
O símbolo de um círculo com uma cruz diagonal inscrita dentro dele é comumente encontrado em Mithraea, os templos de Mithras, especialmente em associação com a figura Leontocefalina; e também parece ter sido cortado nas pontas dos pães sacramentais mitraicos. Alguns acreditam que isso tem representações astrais. A primeira imagem é a da figura leontocefalina de um mithraeum. Você pode ver que ele está no círculo solar com a cruz X. Ao lado, está um alívio da festa mitraica. Em frente à mesa está um pedestal com os pães sacramentais que também trazem esta cruz solar.
Referring to the Roman emperors and their beliefs of the solar deity, in this particular case Mithras worship, M. J. Vermaseren writes, "on several [ancient] portraits, even on portraits of emperors, these tattoo marks are clearly visible, but on the forehead, in place of the hands."
Indian Buddhism
Indian Buddhism [Buddhism began in India, under Siddhartha Gautama (later called Buddha) and spread east, adopted the 8 spoked wheel solar symbol of the Indo-European religion and called it the dharmachakra, wheel of support or sustaining, also associated with a persons righteous duty, which is often translated into the English as law. Buddha did not want any representations of him made, yet many of his followers used the darmachakra, a footprint (often with a suvastika or darmachakra in it) or other symbols, as a representation. They associated the 8 spokes with the 8 fold path to enlightenment. Later, after his death, when images do begin appearing, he is represented with the Indian tilaka on his forehead. Below is an image of the foot prints of Gautama Buddha’s footprints with several darmachakras. Also, there is the darmachakra Buddhist solar wheel and inside it is the same symbol, called the gammadion in the Greek, the oldest name form that we have for it. The Sanskrit Indians called it a suvastika, meaning good or well being. This is where the modern term swastika derives from. This image appears on tattoos and amulets.
Ichythus
With the Christian adoption of many symbols, previously associated with “pagans”, the alphabetical and numerical mystery associations were also applied to revise ancient deity associations. The solar wheel now became an acrostic, such as the images below from the ruins at
O símbolo do peixe foi originalmente associado a várias deusas antes da assimilação do Cristianismo. O contorno do peixe é essencialmente o símbolo da sobreposição das duas crescentes lunares, que também é o símbolo da vulva e da fertilidade das mulheres, conforme representado na antiga representação de Atenas a partir de um vaso da Boétia de 680 aC, incluindo os símbolos gammadion. Além disso, a representação síria posterior da deusa Athargatis (Atargatis) é freqüentemente mostrada com a metade inferior de seu corpo como um peixe. A segunda imagem é uma moeda de 88 aC de Dematrius III (vista frontal não mostrada). Este é o verso mostrando Athargatis com o corpo de um peixe, segurando as plantas, como em outras imagens de deusa. A terceira imagem é uma imagem de chumbo do século I dC, representando Athargatis, novamente segurando plantas,
Nórdico
As crenças nórdicas também são um sistema de crenças indo-europeu que se espalhou mais para o norte e oeste, ao invés do sul, como fizeram os indo-arianos. Algumas de suas práticas foram incorporadas ao Cristianismo, à medida que o Cristianismo forçado se espalhou para seus reinos durante as ocupações romanas.
A Quarta-feira de Cinzas é o primeiro dia de um período de 40 dias de jejum e abstinência, o início da Quaresma nas igrejas ocidentais e termina com a Páscoa. As cinzas são produzidas queimando as palmas das observâncias dos anos anteriores. Misturadas ao óleo, as cinzas são transformadas em uma pasta, que é usada pelos sacerdotes / ministros para marcar a testa dos seguidores com uma cruz. É também conhecido como o 'Dia das Cinzas' porque nesse dia os seguidores têm a testa marcada com cinzas em forma de cruz.
The name 'Day of Ashes' comes from the Latin "Dies Cinerum" in the Roman Missal and is found in the earliest existing copies of the Gregorian Sacramentary. The concept originated by the Roman Catholics somewhere in the 6th century. This practice is believed to originate from the practice of covering oneself in dust and ashes for repentance.
Wednesday is the Anglicized name for Wodens Day. Woden is a variation of the Indo-European Nordic god Odin, head of the Aesir pantheon, their first king, much as Zeus was in the Hellenes pantheon. The solar application is carried into the creation accounts of the lights in the heavens (the sun) being created on the 4th day of the week, later named Wodensday/Wednesday. Human sacrifices were required by Wodan/Odin.
Nordic Practice of Ashes for Protection
The practice of putting ashes on one’s forehead has been known from ancient times. In the Nordic pagan religion, placing ashes above one’s brow was believed to ensure the protection of the Norse god, Odin. This practice spread to
The Norse practice which has become known as Ash Wednesday was itself, drawn from the Vedic Indian religion, according to some scholars. Ashes were believed to be the seed Agni , the Indian fire god. It is from this name that we get the Indo-European Latin term used for fire, ignis. It is from this root word that the English language got the words, ignite, igneous and ignition. Agni was said to have the authority to forgive sins. Ashes were also believed to be symbolic for the purifying blood of the Vedic god Shiva, which it is said had the power to cleanse sins. Yet, Nordic religion being an offshoot Indo-European religion and culture from the parent Proto-Indo-European religion could explain why a number of these cultures, such as the Hellenes, Indo-Aryan and Indian, though separate from each other, all have the same similarities in culture, religion and language.
In Stephen Flowers book, The Galdrabok, a collection of ancient Nordic and Germanic runic magic, the aegishjalmur is described. The aegishjalmur is translated as the helm or shield of awe or terror. Aegish is from the Proto-Indo-European agh-es (Greek – aegis). Flowers states that the helm of awe was originally a kind of sphere of magical power to strike fear into the enemy. “This object is not a helmet, but more of a general covering that surrounds the ‘wearer’ with an over awing power to terrify and subdue his enemies. The power is concentrated in or between the eyes and is often associated with the power serpents have to paralyze their prey. This is apparently an ancient Indo-European concept, as is shown in the etymology of the Greek drakon – the one with the evil eye. We also think the Gorgons’ ability to paralyze with the gaze of their eyes set in a head surmounted with serpents.” Flowers also states that the helm of awe was made of lead, pressed the sign between the eyebrows and a formula spoken, “I bear the Aegishjalmr [helm of awe] between my brows.”
The following image is an aegishjalmur stave. Staves were a rune repeated 8 times, forming the solar symbol for protection.
Jewish
In the Jewish Tanak, circumcision is an outward, physical sign [owth] that marked a person, though only for the males of the Hebraic population. Bereshiyth 17:9-11, “elohiym said further to abraham, now as for you, you will keep my beriyth [covenant], you and your descendants after you throughout their generations. 10 this is my beriyth, which you will keep, between me and you and your descendants after you: every male among you will be circumcised. 11 and you will be circumcised in the flesh of your foreskin, and it will be the sign [owth] of the beriyth (cut covenant) between me and you.”
Circumcision was not exclusive to the Jews or Hebrews though. Egyptian mummies from around 1300 BCE were found to have been circumcised and there is an even older painting on an Egyptian tomb wall of Ankh-ma-Hor that depicts circumcision from 3000 BCE.
Na História de Heródoto (5 º século aC), Book 2,37, ele afirma que os sacerdotes egípcios foram circuncidados. Posteriormente no mesmo livro, 104 ele escreve: “Mas o seguinte é mais importante: que somente os colchenses, os egípcios e os etíopes circuncidaram desde o início. Os próprios fenícios e os próprios sírios palestinos concordam que aprenderam isso com os egípcios; e os sírios que vivem perto dos rios Thermodon e Parthenius dos Macrones, que são seus vizinhos, dizem que aprenderam a circuncisão com os colchians - e recentemente. Estas são as únicas pessoas que circuncidam, e claramente fazem isso da mesma forma que os egípcios. ” Este não é um relato histórico independente de que a circuncisão era a mais antiga em
Outra passagem do Tanak fala da escrita em suas mãos - idedl - pertencendo a YHWH . YeshaYahu 44: 5, “ este dirá, pertencendo a YHWH eu sou; e este vai chamar pelo nome de yaaqob; e este escreverá sua mão, pertencente a YHWH, e pelo nome yisrael será nomeado. ”
Com relação à unção dos reis e sacerdotes judeus no Talmud, vemos a mesma imagem solar que foi usada nas culturas assíria e babilônica, onde os judeus foram exilados por muitos anos.
Horayoth 12a
Nossos rabinos ensinaram: Como os reis foram ungidos? - Em forma de coroa (circular). E os padres? - Na forma de um Chi. O que se entende por 'a forma de um Chi'! - R. Menashya b. Gadda respondeu: Na forma de um grego c.
Menachoth 75a
Raba explicou: Porque [as Escrituras] não deveriam ter omitido a declaração pelo menos uma vez da expressão 'bolos ungidos com óleo e bolachas misturadas com óleo'. COMO FORAM UNIDOS? NA FORMA DE CHI. Qual é o significado de 'NA FORMA DE CHI'? - Disse R. Kahana, Na forma da letra grega chi. (Esta é a mesma marca da cruz diagonal dos pães sacramentais dedicados a Mitras.)
Kirithoth 5b
Nossos rabinos ensinaram: Na unção de reis, desenha-se a figura de uma coroa (circular), e com os sacerdotes na forma da letra chi. Disse R. Menashia: O grego- [letra] chi significa.
A razão pela qual isso é importante é porque os dois símbolos combinados, o O e o X, formam o símbolo solar usado pelos reis e sacerdotes das culturas indo-europeias que eu cobri anteriormente e na seção ateniense - . Originalmente, o rei era o sumo sacerdote e o símbolo não teria sido quebrado, por assim dizer. A profecia bíblica fala dessa restauração da realeza e do sacerdócio.
Rei e Sacerdócio Unidos
ZekarYahu [Zacarias] 6: 9-15, “ e a palavra de YHWH foi para mim, dizendo, 10 tomar de cheldday, de tobiyah, e de yedayah, dos exilados que vieram de babel; e naquele dia você vai e entra na casa de yoshiyah ben tsefanyah. 11 e toma prata e ouro, e faz coroas, e põe na cabeça de yahusha`ben yahutsadaq, o kohen gadol [sumo sacerdote]. 12 e fala-lhe, dizendo: assim diz YHWH tsebaoth, dizendo: olha. o homem cujo nome é o ramo. e ele brotará do seu lugar e construirá o
Ainda outro aspecto desta continuação dos símbolos solares da testa e da mão são os tefilin / filactérios. Thefillah (singular) em hebraico significa oração. No hebraico pós-bíblico, tefilin (plural) passou a representar os dois filactérios, um na testa e o segundo no braço / mão esquerda. Dicionário de Judaísmo no Período Bíblico descreve tefilin como, “(hebr .: filactérios) pequenas caixas de couro contendo passagens de Êxodo 13: 1, 11 e Deuteronômio 6: 4-9, 11: 13-21, escritas em pergaminho. Eles são usados no braço esquerdo e na testa por homens adultos no culto matinal. ”
Phylactery - from Ancient Greek phylacterion, form of phylássein, φυλάσσειν meaning "to guard, protect". This is clearly used in a talisman fashion, regardless of what Judaism may say to defend that fact that they have assimilated an ancient practice.
HaDebariym [Deuteronomy] 6:6-9, “and these words which i am commanding you today will be on your heart. 7 and you will teach them to your sons, and will speak of them as you sit in your house, and as you walk in the way, and as you are lying down, and as you are rising up. 8 and you will bind them for a sign [owth] on your hand; and they will be for frontlets [totafoth] between your eyes. 9 and you will write them on the doorposts of your house, and on your gates.” Owth (alef, waw, thau) means a sign, signal or symbol. This Hebrew word is related to the Aramaic atha and derived from an even older root awayath, which is probably derived from the base awah, which means to sign or mark. Totafoth means bands, front bands. This word is only used 3 times in the Hebrew text.
The second time is HaDebariym 11:18, just like in the verse I quoted above. The third case is in Shemoth [Exodus] 13:15,16, dealing with redemption of sacrifices, “it came about, when faraoh was stubborn about letting us go, that YHWH killed every firstborn in the land of mitsrayim [egypt], both the firstborn of man and the firstborn of beast. therefore, i sacrifice to YHWH the males, the first offspring of every womb, but every firstborn of my sons i redeem. 16 so it will serve as a sign on your hand and as a bands on your forehead, for with a powerful hand YHWH brought us out of mitsrayim.”
While Judaism has removed the actual symbol that was worn, they have kept the tying on the forehead and hand, replacing the symbol itself with simply the verses about tying these signs/symbols. This clearly shows that either they lost what the symbol was, which I seriously doubt, when everyone around them still maintained these symbols, or, the editors of the Tanak, sterilized the text to remove the symbols that have always been associated with other sky gods.
Chi Ro and Constantine
Chi
According to Lactantius, On the Deaths of the Persecutors - 44, Constantine, the Roman emperor, dreamt that he was ordered to put a “celestial sign of God” (Latin- coeleste signum dei) on the shields of his soldiers. The description of the symbol
Yet, the Chi Ro type symbol existed prior to
Trying to explain away the fact that the Chi Ro type symbol existed before the adoption by Christianity, the early church father Justin Martyr (First Apology of Justin, LX), commented on Plato's description of the symbol of the world soul in Timaeus, as the son of god being placed on a cross, but not crosswise as Justin says that Plato was mistaken. “And the physiological discussion concerning the Son of God in the Timaeus of Plato, where he says, ‘He placed him crosswise in the universe,’ he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, ‘If you look to this figure, and believe, you will be saved thereby.’ And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, ‘that the Spirit of God moved over the waters.’ For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, ‘And the third around the third.’ And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: ‘Everlasting fire will descend, and will devour to the pit beneath.’ It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.”
Abaixo está uma moeda de
Famílias, clãs, tribos e sistemas de castas
Muitas culturas têm símbolos que representam suas famílias, que podem ter se originado como um símbolo de divindade, mas se uma família ou clã inteiro o seguisse, poderia facilmente ter sido usado como uma representação familiar ou algum tipo de brasão. Da mesma forma que você pode dizer aos vários clãs escoceses por seus tartans. Outro identificador são as várias formas e cores de pagri / turbantes usados no Oriente Médio e
Ao longo dessas culturas indo-europeias, eles implementaram sistemas de castas, da mesma forma que o sistema de castas indo-europeu do Hindustão /
Antigos estados helenos de
Guildas e comerciantes
Na antiga religião grega, Urano era o deus celeste patriarcal. Antes da nova onda olímpica ou geração de deuses, Urano era a principal divindade do céu. Os Kyklops (Ciclopes) [olhos redondos ou giratórios] eram os filhos deste deus do céu. Antes das lendas olímpicas posteriores de Kyklops terem um olho adicional no meio da testa, há relatos deles e obras de arte para mostrar mais do que realmente estava acontecendo. “Os Kyklops parecem ter sido uma guilda dos primeiros bronzesmiths Helladic. Kyklops significa 'olhos em anel', e é provável que tenham sido tatuados com anéis concêntricos na testa, em homenagem ao sol, a fonte de seus fogos de fornalha; os trácios continuaram a se tatuar até os tempos clássicos. Os círculos concêntricos são parte do mistério da arte de ferreiro; a fim de bater tigelas, capacetes ou máscaras rituais, o ferreiro se guiava com tais círculos, descritos por um compasso em torno do centro do disco achatado em que estava trabalhando ”. Os mitos gregos, pág. 32 Abaixo está um friso mostrando três kyklops forjando com Hefesto. Atena, deusa dos artesãos, está por trás de Hefesto.
The Jewish Talmud records that tradesmen wearing signs of their trades in their ears. Talmud Shabbath 11b, “But it was taught, A tailor must not go out with a needle sticking in his garment on the eve of the Sabbath just before sunset?-The author of that is R. Judah, who maintained, An artisan is liable [for carrying out an object] in the manner of his trade. For it was taught: A tailor must not go out with a needle stuck in his garment, nor a carpenter with a chip behind his ear, nor a [wool] corder with the cord in his ear, nor a weaver with the cotton in his ear, nor a dyer with a [colour] sample round his neck, nor a money-changer with a denar in his ear; and if he does go forth, he is not liable, though it is forbidden: this is R. Meir's view.”
Slaves
In the Laws of Eshnunna (ancient Sumerian city 1930 BCE) there is mention of the slaves hairlock called an abbuttum. Unfortunately, no one knows exactly what this looks like. In the scarce ancient writings, it was not described. In the later Hammurapi Code, begun by Hammurapi, the Amorite king of the Babylonian empire of the time, the slaves hairlock is again, not described.
Hammurapi Code (1760 BCE)
226. If a barber, without the knowledge of his master, cut the sign of a slave on a slave not to be sold, the hands of this barber shall be cut off.
227. If any one deceive a barber, and have him mark a slave not for sale with the sign of a slave, he shall be put to death, and buried in his house. The barber shall swear: "I did not mark him wittingly," and shall be guiltless.
“Slave girls were already distinguishable from free women by their hair style and possibly by a brand on their forehead.” The Creation of Patriarchy, pg. 137.
Hammurapi’s Code also describes the case of a female slave who was trying to improve her lot in life by trying to change her slave brand into that of the temple brand. Cattle rustlers of the
In the text of the Hebrew Tanak, we see the marking of a slave that wishes to remain a slave in his masters house, by the piercing of his ear.
Shemoth [Exodus] 21:1-6, “now these are the ordinances which you are to set before them, 2 if you buy an ibriy slave, he will serve for six years; but on the seventh he will go out as a free man without payment. 3 if he comes in with his body, he will go out with his body; if he is the master of his wife, then his wife will go out with him. 4 if his lord gives him a wife, and she bears him sons or daughters, the wife and her children will belong to her lord, and he will go out with his body. 5 but if the slave plainly says, i love my lord, my wife and my children; i will not go out as a freeman, 6 then his lord will bring him to the elohiym, then he will bring him to the door or the doorpost [mezuzah]. and his lord will pierce [ratsa – bore] his ear with a borer; and he will serve him permanently.”
O segundo relato em HaDebariym [Deuteronômio] 15 é basicamente o mesmo, exceto que esses escribas escrevem que o homem é liberado com provisões, versos 13-15, “ e quando você o enviar livre de você, você não o deixará ir embora vazio . 14 ricamente adorná-lo-ás com o teu rebanho, e com a tua eira, e com o teu lagar, com aquilo que YHWH teu el te tem abençoado, tu darás a ele. 15 e você se lembrará de que você era um escravo na terra de mitsrayim, e YHWH teu el te redimiu. por causa disso eu mando você hoje. ” A palavra ratsa - bore e martsea - borer são usadas apenas duas vezes cada no Tanak, e esses dois usos estão nos versos acima.
Tendo explicado basicamente os vários aspectos das marcas nas religiões e culturas indo-europeias, olhemos para a passagem principal do Tanak que trata do selo de “YHWH” e da marca daqueles a serem destruídos.
Yechezqel
Yechezqel [Ezequiel] 9 1 e ele clamou em meus ouvidos em alta voz, dizendo: Deixem os supervisores da cidade se aproximarem, cada um com sua arma destruidora em suas mãos. 2 e, eis que seis homens vinham do caminho do portão superior, que dá para o norte. e cada um tinha sua arma estilhaçante na mão. e um homem entre eles estava vestido de linho, e uma ponta de tinta de um escriba em seus lombos. e eles entraram e ficaram ao lado do altar de bronze. 3 e a honra de elohay yisrael tinha continuado, do kerub onde estava sobre ele, até o umbral da casa. e chamou o homem vestido de linho com o chifre de um escriba em seus lombos. 4 e YHWH disse a ele, passe pelo meio da cidade, no meio de yerushalam, e marcando [tawah - taw, waw, ele] uma marca / sinal [taw, waw] nas testas dos homens que estão gemendo e estão de luto por todas as abominações que se cometem no meio dela. 5 e disse aos meus ouvidos: passai na cidade após ele e atacai. não perca o olho e não tenha piedade. 6 mata os homens idosos, os jovens e as virgens, sim, as crianças e as mulheres, tudo para a destruição. mas a todo homem que tem a marca [taw, waw] sobre ele, não se aproxime. e comece do meu santuário. e eles começaram com os homens idosos que estavam diante da casa. 7 
Abaixo está a explicação talmúdica da passagem acima de Yechezqel.
Talmud Shabbath 55a
R. Zera disse a R. Simeon: Deixe o Mestre repreender os membros da suíte de Resh Galutha. Eles não vão aceitar isso de mim, foi sua resposta. Embora eles não aceitem o seu retorno, você deve repreendê-los. Para R. Aha b. R. Hanina disse: Nunca uma palavra favorável saiu da boca do Santo, bendito seja Ele, da qual se retratou para o mal, a não ser o seguinte, onde está escrito, E o Senhor lhe disse: Passe pelo no meio da cidade, no meio de Jerusalém, e colocar uma marca [taw] (a última letra do alfabeto hebraico) na testa dos homens que suspiram e clamam por todas as abominações que se cometem no meio dela, etc. O Santo, bendito seja Ele, disse a Gabriel: Vai e põe uma ponta de tinta na testa dos justos, para que os anjos destruidores não tenham poder sobre eles; e uma gota de sangue nas testas dos ímpios, para que os anjos destruidores tenham poder sobre eles. Disse o Atributo de Justiça diante do Santo, bendito seja Ele, 'Soberano do Universo! Onde eles são diferentes daqueles? ' 'Esses são homens completamente justos, enquanto estes são completamente ímpios', respondeu Ele. 'Soberano do Universo!' continuou, 'eles tinham o poder de protestar, mas não o fizeram.' 'Eles sabiam perfeitamente que, se tivessem protestado, não lhes teriam dado ouvidos.' 'Soberano do Universo!' disse ele, 'Se foi revelado a Ti, foi revelado a eles?' Por isso está escrito: [Mate totalmente] o velho, o jovem e a donzela, e as crianças e as mulheres; mas não se aproxime de nenhum homem sobre quem está a marca; e comece no meu Santuário [mikdashi]. Então eles começaram pelos élderes que estavam antes da casa. R. Joseph recitou: Não leiam mikdashi, mas mekuddashay [meus santificados]: isso se refere às pessoas que cumpriram a Torá de alef a taw. E imediatamente, e eis que seis homens vinham do caminho do portão superior, que está voltado para o norte, cada um com a sua arma de abate na mão; e no meio deles um homem vestido de linho, com um tinteiro de escrivão ao lado. E eles entraram e puseram-se ao lado do altar de bronze. Então, o altar de bronze [ainda] existia? - O Santo, bendito seja Ele, assim lhes falou; Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque isso se refere às pessoas que cumpriram a Torá de alef a taw. E imediatamente, e eis que seis homens vinham do caminho do portão superior, que está voltado para o norte, cada um com a sua arma de abate na mão; e no meio deles um homem vestido de linho, com um tinteiro de escrivão ao lado. E eles entraram e puseram-se ao lado do altar de bronze. Então, o altar de bronze [ainda] existia? - O Santo, bendito seja Ele, assim lhes falou; Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque isso se refere às pessoas que cumpriram a Torá de alef a taw. E imediatamente, e eis que seis homens vinham do caminho do portão superior, que está voltado para o norte, cada um com a sua arma de abate na mão; e no meio deles um homem vestido de linho, com um tinteiro de escrivão ao lado. E eles entraram e puseram-se ao lado do altar de bronze. Então, o altar de bronze [ainda] existia? - O Santo, bendito seja Ele, assim lhes falou; Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque cada homem com sua arma de abate na mão; e no meio deles um homem vestido de linho, com um tinteiro de escrivão ao lado. E eles entraram e puseram-se ao lado do altar de bronze. Então, o altar de bronze [ainda] existia? - O Santo, bendito seja Ele, assim lhes falou; Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque cada homem com sua arma de abate na mão; e no meio deles um homem vestido de linho, com um tinteiro de escrivão ao lado. E eles entraram e puseram-se ao lado do altar de bronze. Então, o altar de bronze [ainda] existia? - O Santo, bendito seja Ele, assim lhes falou; Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque Comece [destruição] do lugar onde a música é pronunciada diante de mim. E quem eram os seis homens? - Disse R. Hisda: Indignação [Kezef], Raiva [Af], Ira [Hemah], Destruidor [Mashhith] Rompedor [Meshabber] e Aniquilador [Mekaleh]. E porque taw? - Disse Rab: Taw [significa] tihyeh [viverás], taw [significa] tamuth [morrerás]. Samuel disse: O taw denota, o mérito dos Patriarcas está esgotado [tamah]. R. Johanan disse: O mérito dos Patriarcas conferirá graça [tahon]. Enquanto Resh Lakish disse: Taw é o fim do selo do Santo, bendito seja Ele. Pois R. Hanina disse: O selo do Santo, bendito seja Ele, é emeth [verdade]. R. Samuel b. Nahmani disse: Isso denota as pessoas que cumpriram a Torá de alef a taw.
Revelações
Apocalipse 13: 16-18 de várias traduções e idiomas das primeiras versões.
grego
“ E os pequenos e os grandes e os ricos e os pobres e os homens livres e os escravos, faz com que dêem a todos eles uma marca [charamga] na mão direita ou na testa, mesmo que ninguém pudesse comprar ou vender , exceto aquele que tem a marca, ou o nome da besta, ou o número da besta, pois é o número de um homem - e seu número é seiscentos e sessenta e seis. ”
Tradução de Etheridge da Peshitta
"and he caused all, small and great, and rich and poor, and sons of freedom and slaves, to have given to them a signature upon their right hands, or upon their foreheads; as that no man might be able to buy or sell, unless he had the signature of the name of the beast of prey, or the number of his name. here is wisdom. let him who hath mind, calculate the number of the beast of prey; for the number is of man; and his number is six hundred and sixty and six."
Beast - literally, (chaivith sheno,) a beast of the tooth, i. e., a carnivorous animal. The same expression occurs throughout. 5 Polyglots. 6 Polyglots.
Murdock’s Translation of the Peshitta
"and to cause that all, great and small, rich and poor, bond and free, should receive a mark on their right hands, or upon their foreheads; so that no one might be able to buy or to sell, except those who had the mark of the name of the beast of prey, or the number of his name. here is wisdom: let him that hath intelligence, compute the number of the beast of prey; for it is the number of a man: and its number is six hundred and sixty and six."
Peshitta from the Hebrew
“and caused all small, and great, and rich and poor and sons of freedom and slaves, to give to them a mark on their right hands or on their foreheads; so that no man might be able to buy or sell, unless he had the mark of the name of the beast of the tearing/torn flesh or from the number of his name. here is wisdom. let him who has understanding calculate the number of the beast of the tearing/torn flesh, for from the number belongs that of man, his number is six hundred, sixty and six.”
TERMS
Now we need to define some of the words that are involved in the these texts. First, lets look at the Greek.
Charagma (caragma) means an imprint, mark, character, sign, stamp or inscription that is engraved. The Romans adopted much from the Greek culture and language. When the book of Revelations was written, it was during the Roman occupations. Therefore we need to see how this word was applied in those times. Specifically, it was used not just as the general term, but also for the imperial stamp of the images of names of the emperors on Roman coins, deeds of sale containing the names of the emperors, which included the year of his reign.
Just as the book of Daniel, written not during the time in which it is supposedly set, but during the Roman occupation, the writers did not name the images of the dreams with the current Roman government, which would threaten their lives, but with terms of beast. This same beast, though a number of years later in the book of Revelations, was still a beast in the eyes of the occupied peoples. It is also important to understand that just about all of the Roman emperors viewed themselves as gods in the flesh and used such imagery and titles to validate their rule, further associating the roman emperors with a beast in the eyes of the occupied peoples.
666 - CxV - Chi, Xi, Stigma are the Greek letters that also represent numbers in the passage of the mark.
Stigma – from stizo, to stick, i.e. prick, a mark incised, or punched (for recognition of ownership), i.e. scar of service. Stigma is an obsolete ancient Ionic Greek letter. It appeared between the 5th and 6th letters. Numerically it was used for 6. Not to be confused with a final sigma. Stigma was a ligature, or combination of two letters – sigma and tau.
Prior to stigma being used for the number 6, another ancient Greek letter, digamma 
In the Aramaic and Hebraic Peshitta texts, the following terms are defined.
Teref – tear, torn flesh – used for beast.
Siyman – PBH mark, sign, signal. Mnemonic sign. From siman – to mark. [Denominated from siyman (=sign, mark), or perhaps related to AKKa. Simanu (=fixed date, time) Greek semeion – a sign, mark or token, which a person or thing is distinguished from others and is known. A sign, prodigy, portent, for example an unusual occurrence transcending the common course of nature. Signs portending remarkable events soon to happen.
Isopsephia, is a system of numerical superstition. It literally means in the Greek, equal pebble, because pebbles were used to calculate and each letter was equal to a number. Gematria is a Hebrew derivation of isopsephia. The earliest cases of letter to number usage are Babylonian, around the 8th century BCE. It crops up under Greek domination around the 5th century BCE and the oldest known usage in the Hebrew culture is around the first century BCE.
Isopsephia riddles, abounded in the first few centuries CE, the time period of the writing of the book of Revelations.
"Here is an example of an isopsephia riddle recorded by the Roman historian Suetonius in his account of the Roman Emperor Nero, who reigned from 54-68 AD. Suetonius records the following piece of graffiti was written on the walls of the city after the people learned that Nero ordered the assassination of his own mother (59AD):
Calculate the number
of the letters in the name of "Nero"
and in "killed his own mother"
... the sum is the same!
Suetonius, The Twelve Caesars, circa 110 AD
Revelations 7:3,4, “Do not harm the earth, nor the sea, nor the trees, until we seal the slaves of our god [theo] on their foreheads. And I heard the number of those having been sealed: one hundred forty-four thousands, having been sealed out of every tribe of the sons of Yisrael.” The word slave here is doulos, appearing as far back as the Indo-European Mycenaean inscriptions. It is the opposite of freemen. Interestingly enough, another ancient Greek word for slaves exists, one which denotes a slave of the god, te-o-jo do-e-ro, or any of the later Greek linguistics to show cultic personnel.
Revelations 14:1-4, “And I saw, and look, a Lamb having stood on the mount Tsion, and with him an hundred forty-four thousands, having the name of his Father written upon their foreheads; and I heard a voice out of the heaven, as a voice of many waters, and as a voice of great thunder, and a voice I heard of harpers harping with their harps, and they sing, as it were, a new song before the throne, and before the four living creatures, and the elders, and no one was able to learn the song except the hundred forty-four thousands, who have been bought from the earth; these are they who with women were not defiled, for they are virgin (parthenoi – refers to the temple virgins whose duty it was to protect the Parthenon, the temple of Athene Parthenos); these are they who are following the Lamb wherever he may go; these were bought from among men, a first-fruit to God and to the Lamb.”
This passage has some serious problems. First, no where in the rest of the bible is marriage ever a defiling thing. Second, the use of parthenos for these males is incorrect. Parthenos is used of a virgin woman, such as in the case of Miryam [Mary]. This is not just in the case of the Greek Septuagint and the New Testament, but throughout Classical Greek texts. Athene has, as one of her titles, Athene Parthenos – the Virgin. So also does Artemis, the later offshoot of the original mother figures, especially the triad of women stages – the maid, the mother, the grandmother/sage. Artemis was considered the patron goddess of the parthenoi (plural), protecting them until they either married or died as parthenoi (sometimes sacrificed). These supposed males can not be parthenoi – virgin females. Third, this passage is unbelievably misogynistic stating that being with women is defiling, contrary to the anything associated with YHWH or Yahusha, yet very much the party line of the patriarchal Indo-European belief system, especially for Judeo-Christian Gnostics.
Gnostics are not one set group. Gnosticism is rather an application of mystical elements that can be combined with Greeks to form Greek Gnostics, or Jews to form Jewish Gnostics (think qabbalah) or with Christians for Christian Gnostics. Though Greek philosophy is different from Judaism and different from Christianity, they can each add Gnosticism to their beliefs and come up with a different sect, which is what occurred with Gnosticism. There are, however, common elements to Gnosticism, regardless of the original foundation. Numerology, heavy allegory, hidden knowledge, mysticism are all common elements. In addition to these aspects, misogyny, the hating of women, is also common to Gnosticism, the aspect that women are defiling and need to be avoided to be pure. When you look at the book of Revelations, which by the way was not added to the canon for the New Testament until much later and was not included in the canon of the east, you can easily see that the book is a Gnostic writing and needs to be dealt with as such. Otherwise, a person either has to ignore such elements to accept the book to fit with the rest of the New Testament or ignore most of the rest of the Bible to accept all of Revelations.
Woman Riding the Dragon
Revelations 17:3-5, “and he led me into the desert, in the spirit; and i saw a woman sitting on a beast of prey which was red, full of names of blasphemy, and having seven heads and ten horns. and the woman was arrayed in purple and scarlet, and golden with gold and precious stones and pearls; having a cup of gold in her hand, full of pollutions and uncleanness of her fornications, by which she has polluted the earth. and on her forehead the name was written. sod [council, secret, confide]. babel the great, the mother of the zonah [prostitutes, harlots] and of the abominations of the earth.”
In biblical Hebrew, sod is clearly used for council and confidences. But in post biblical Hebrew times ( again, the time of the book of Revelations), sod takes on a more mystical aspect, the hidden secrets that need to be sought out, the deeper truths. Modern translators use punctuation, which did not occur in the older texts, to interpret. So by placing a comma after “written, sod” they make the word sod as one of the words written on the forehead, rather than the period after sod, which would translate “and on her forehead the name was written. Secret truth (now a statement of a name or symbol written on the forehead, not one of the names written on the head)…” Punctuation can seriously alter the meaning of a sentence and when translators add punctuation in, where none was originally, they can seriously change texts.
As mentioned in several parts of this study, under the patriarchal religious system of the Indo-Europeans, the mother figure became a dragon and was then slain by the warrior king who became head of the pantheon. In this passage of revelations, this woman is riding the beast. She is the daughter of the mother, the newer generation of the mother just as Tiamat the mother, slain and her daughter Inanna/Ishtar being forced to marry and validate the king. Some of the Mesopotamian titles of Ishtar are the Great Mother, Harimtu [heavenly harlot], Great Harlot, Mistress of all Harlots. The problem here, is our concept of a harlot and those of the Sumerian, Akkadian, Assyrian and Babylonian, where and when the inscriptions to Inanna and Ishtar occur. Modern scholars are seriously questioning the fact that earlier male translations of certain terms, were applied to modern Christianity’s perspective of a harlot. Ancient Semitic terms such as naditu, qadistu and entu have no association with harlotry, they are just different levels of female cultic personnel. Then there are also the followers of Ishtar called ishtaritu. There is one term that many believe is close to our concept of commercial prostitution, at least from the tavern perspective and that is harimtu. Harimtu is the Semitic source for the Arabic word harem. The Dictionary of Deities and Demons in the Bible, pg. 453, lists Ishtar as the patroness of prostitutes and other independent women.
Clearly, the patriarchal Indo-European system of Christianity was associating the woman on the beast with the mother cultures. Again, with the punctuation, and possible editing, the terms written on her head are a combination of known terms for Ishtar. So instead of “
Mark Conclusion
As shown by numerous examples, there are various forms of marks that identify a person - either by clan/tribe, deity association, caste/slavery or tradesman. There are also a variety of ways that these marks were formed – symbols on bands, amulets, tattoos, branding, scarring, marks that were made with various materials yet could be washed off and marks that were applied during ceremonies, yet not left on permanently.
We have also seen a variety of marks representing various deities. Yet regardless of the marks, the only difference between a seal of god and a mark of a beast is whose side you are on. To those that were polytheistic and tolerated other deities, perhaps acknowledging one as their main patron deity, for another person to bear a symbol of another god was acceptable, unless of course that symbol happened to be of an enemy and therefore enemy deity. At which point, they might liken that enemy as being a beast or some other term to manifest their animosity. To the monotheistic religions (which are generally not really monotheistic, having taken the lesser deities and made them into saints and such, but that is another study) any other deity is an opposition with followers being called pagans, heathens, heretics, unbelievers, etc.
Concerning the Jewish Mysticism of the book of Yechezqel, we have no way of exactly identifying what the mark was, that was placed on the foreheads of those that were protected from death, nor exactly the purpose of the Hebrew letter thau, if that is what was really being referred to, though I have provided a strong example of the common solar images that were used. Since the Gnosticism was a varied religion and not many of the earlier writings survive, since they also believed in hidden knowledge and often followers of such religions kept the bulk of their religion secret to the masses and open to their initiates, we may never really know what the exact mark of “the beast” that Revelations was referring to. But, due to the time of the book and the terms for the Roman Imperial stamps and coinage, there is a good chance that the Judeo-Christian Gnostics that wrote the book, were making an association with the Roman system of coinage and taxation. So from the two mystical texts referred to, there is nothing concrete as to a specific “seal” of god that protects.
Regardless, of whatever may have been intended by these authors and editors of the similar mystical texts, the application they speak of is talismanic. Which means it is a token of some sort that wards off evil. In my eyes, that is not of YHWH anymore than a talisman to ward off the evil eye. The Creator knows those that there is a relationship with and needs no such designation. As to your identifying another believer of this Creator, is this some secret club that you need a secret handshake or password to recognize one another? Can you not tell by their actions? Or is it simply a means to designate those that will not be slaughtered by you for not believing the same? And if so, who are you that you know every man’s mind and heart and at what stage of their journey is acceptable to you? It seems then to be more of a seal of man, rather than of a god.
Deities Involved with the Hebrew Text
Abaixo estão as divindades que são mencionadas ou referenciadas no Tanak. Cada seção é dividida em seus panteões culturais. As divindades são listadas, nomes definidos, características listadas, passagens nas escrituras que são pertinentes, nomes de pessoas e cidades que mostram onde um outro / casa / templo para essa divindade estava localizado. Os nomes das divindades estão em hebraico, quando aplicável, mas você precisará da fonte hebraica em meu site para visualizá-la, disponível para download, caso contrário, você verá letras estranhas em minúsculas. As referências bíblicas estão em uma fonte chamada copperplate e imitam o hebraico sem caixa, para evitar a ênfase do tradutor em letras maiúsculas. Isso também está na página de fontes para download. Como mencionado anteriormente e em outros estudos, você precisa ignorar os pontos vocálicos dos últimos escribas massoréticos. http://www.lebtahor.com/Resources/fonts.htm
Além disso, quando se trata de topônimos que levam o nome de uma divindade, não há como saber de qual cultura o nome se originou, quando várias culturas compartilham a mesma divindade. Por exemplo, Beyth Dagan: Dagan está nas culturas Amorita, Cananita / Ugarítica, Fenícia, Filistéia e Síria / Arameu. Então, que influência de culturas foi responsável pelo Beyth Dagan? Algumas das informações de uma divindade em particular são específicas de uma cultura e outras são gerais para várias delas, caso em que você pode ver um pouquinho do geral repetido, de modo que não tenha que virar uma documento grande para seguir a trilha “veja este título”. Eu sei que alguns de vocês podem não querer imprimir este documento grande, onde virar entre as páginas impressas é muito mais fácil do que rolar para cima e para baixo em um documento de rede. Por favor lembre-se, estes também não são panteões culturais completos. Eles são fornecidos para mostrar a influência sobre o Tanak, seja por nome direto, assimilação ou inferência.
Outra observação importante é o fato de que coloquei os principais nomes das deusas femininas no topo de cada grupo cultural. Isso se deve ao fato de que, conforme mencionado acima na seção Da Mãe do Clã à Deusa, a arqueologia, a antropologia e a história provaram que todas essas culturas tinham uma cultura mãe-deusa principal, anterior às ondas de dominação patriarcal que ocorreram com os
Asratum - Asratum / Ashratum / Ashratu / Ashirta, também conhecido como Asherah, é a esposa de Amurru. Ela é a deusa mãe. A adoração de Ashirta foi introduzida cedo em
“Ashirta oferece o mais complicado e intrincado de todos os problemas em conexão com os nomes das divindades semíticas ocidentais, a razão é que sua adoração foi espalhada por todo o mundo semítico, que em certas terras seu sexo foi mudado; e que seu nome aparece em muitas formas. ” O Império dos Amoritas, Albert T. Clay, pg. 171. Os escritos posteriores desta divindade da perspectiva cananéia estão nessa seção. Já que não há muita documentação para a cultura amorita, não adicionarei outras documentações de culturas a esta seção. A versão completa está obviamente na seção cananéia.
Nome da cidade: Atharoth, Ashtharoth
Em uma inscrição nas paredes do
Shamash - uma deusa solar na cultura Amoriy. Shapash é a deusa solar cananéia e desempenha um grande papel na
Shapash, como uma deusa do sol, passa metade de seu tempo no submundo, em virtude de ela descer lá todas as noites. que é para onde os antigos acreditavam que o sol ia quando se punha. O que se segue é parte de um texto ugarítico elogiando Shapash por seu papel em localizar e proteger o corpo de Baal, colocando-o nas costas de Anath, que o devolveu à terra dos vivos: Ó Shapsu, possa julgar os heróis, Ó Shapsu, que você julgue sobre os deuses, os divinos constituem sua companhia regular, veja, os mortos constituem sua companhia regular.
Cada noite ela faz sua descida ao submundo e, portanto, foi associada a escoltar os mortos para sua morada. Um ritual afirma que Shapash, o Juiz, carrega aqueles de cima para baixo e de baixo para cima.
Para o aspecto do oráculo, consulte Shamash na seção acadiano / sumério.
Personal Name: Shamashon [Shimshon/Samson], Shamashriy [pertaining to Shamash],
City: Beyth Shemesh [house of Shamash], Eyn Shamash [eye of Shamash], Iyr Shamash [city of
Biblical Passages:
Chabaqquq [Habakkuk] 3:11, “shemesh and yarech stood still in their dwelling. at the light of your arrows they go, at the shining of your gleaming spear.”
Amurru / Uru – Also referred to as Martu in the Sumerian dialect, was the son of the sky god and father of the gods - Anu. He is called the Lord of the Mountain – Bel Shade [Bel Sade], revealing that the Amoriy originally inhabited the mountainous region. Many scholars associate Shade with Shadday, meaning mountain. This gives rise to El Shadday [Bel Shade] as the Mountain One. Though Shadday means breasted one, a later application by a patriarchal culture could associate the male with mountains where before it was breasts from a woman. Another title is Bel Tseri, Lord of the Steppes. Amurru is characterized as a storm god, equal with Adad or Yahweh. According to a Sumerian hymn, Amurru is a warrior god, strong as a lion, using a bow and arrows. Being a storm god, thunder and lightning are also his weapons, giving rise to the title The Thunderer. Amurru is viewed as a shepherd god and is depicted with a shepherd’s staff in his hand, as well as bearing the title Shepherd who treads on the mountains. The curved staff frees from punishment. Viewed as nomadic, Amurru dresses in sheepskins and lives in a tent, having no house and is therefore the patron deity of nomads. He is viewed as a family god by the title God of the father. Later Amurru is often equated with Adad.
Personal Name: Many Amorite names in the Tanak have been altered by the scribal editors with the vowel points. For example, Amraphel [Bereshiyth (Gen.) 14:1] Alef, Mem, Resh, Fe [Pe], Lamed – AMRPL, is written Amurru-ipal, in the Amoriy and means Amurru has answered. Some scholars view Amurru-ipal as Hammurabi, whose name is sometimes spelled as Hammurapi, depending on the cuneiform dialect. Hammurabi claimed descent from Shamshi-Adad, an Amorite and founder of the first northern Mesopotamian empire [Archaeology in
City Name: Urushalim [Urusalimmu,
Biblical Passages:
Bereshiyth [Genesis] 14:13, “then a fugitive came and told abram the ibriy. now he was living by the oaks of mamre the amoriy, brother of eshkol and brother of aner, and these were allies with abram.”
BeMidbar [Numbers] 13:29, “amaleq [amalekites] is living in the land of the south, and the chiththiy [hittites], and the yebusiy [jebusites], and the emoriy [amurru / amorites] are living in the hill country, and the kenaaniy [canaanites] are living by the sea, and by the side of the yarden.”
Yechezqel [Ezekiel] 16:3, “and say, so says adonay YHWH to yerushalem, the place of your origin and the place of your birth is of the land of the kenaaniy [canaanite]. your father, the amoriy [amarru, amorite] and your mother, chiththiyth [female suffix with hittite, basically hittitess].”
Dagan / Dagaan / Daganu – An Amorite/Canaanite/Ugaritic/Syrian/Mesopotamian god of fertility. Some scholars believe that Dagan is another name for El. The belief that his name means fish because of the Felishthiym [Philistine] association with the sea is a stretch. The fact that the Semitic word for grain is dagan is more likely. Some scholars question which came first. Did grain come to be called by the deity that he was over or the other way around? Another possible confirmation of that name meaning grain/corn is from an account handed down over many years by several authors. The supposed original author is Sanchuniathon – a Phoenician, who then is translated by Philo of Bylos, who then is copied by Eusebius. The following are the two quotes involving Dagon and grain. “...Dagon, which signifies Siton (grain/corn in Greek)...” and, “And Dagon, after he had found out bread-corn, and the plough, was called Zeus Arotrius.” The idea that his name is associated with fish has no basis in any Semitic language. It is a later rabbinic tradition that Dagon means fish.
In the book, Time at Emar by, Daniel Fleming, the ritual texts dealing with the Zukru Festival have a number of names that bear witness to the fertility aspect of Dagan: Dagan, Lord of the Seed, Dagan, Lord of the Offspring, Dagan Lord of the Firstborn, Dagan, and Lord of Creation. Fleming writes in note 178, pg 90, that the
The name Dagan is frequently a theophoric element in Amorite names from numerous kingdoms. On Hammurabi’s Code, Hammurabi writes that he is a warrior of Dagan. Dagan first appears in 2500
Nome da cidade: Beyth Dagon [House of Dagon]
Passagens bíblicas:
Shoftiym [juízes]
I Shmuel [Samuel] 5: 1-12 , “ e o felishthiym tomou a arca do elohiym e a trouxe de ebenezer para
Oséias 7:14 , “ e não clamaram a mim de coração, quando uivaram nas suas camas. eles se cortam por dagan e thiyrosh; eles se voltam contra mim. ”Thiyrosh no
Oséias 9: 1 , “ Yisrael, não te regozijes de alegria, como os povos. pois você se prostituiu longe de seu elohey. você amou as prostitutas que trabalham em todas as eiras do dagan . ”
Adad / Hadad / Addu - uma tempestade, clima, deus da tempestade, cujos símbolos são relâmpagos e raios. Adad também era uma divindade da guerra. Hamurabi o chamou de “o touro poderoso que espanca o inimigo”. Ele é retratado com o pé apoiado em um touro, ou inteiramente sobre ele, conduzindo o touro por uma guia presa a um anel em seu nariz. Na mesma mão ele segura um raio e a outra que costuma segurar contra o peito. Originalmente, Hadade era um amorita, então deus sírio / arameu chamado Addu / Haddu no texto cuneiforme. Mais tarde, ele ficou conhecido como Rammanu, o Thunderer, vocalizado como Rimmon no Tanak, um deus do trovão e da tempestade. Alguns textos dizem que ele é filho de Dagon. Também conhecido como Baal Hadad. Adad / Hadad também fazia parte do panteão hitita vizinho. A segunda imagem é a de Hadad do território hitita. Você pode ver os raios em ambas as imagens.
Ug. V. 3.1-4, “Balu [Baal] está sentado no trono, sua montanha é como um trono; Haddu, o pastor; como o dilúvio. No meio da sua montanha, o divino Sapan, no meio do monte da sua vitória, lança sete relâmpagos, oito armazéns do trovão. Um raio que ele empunha na mão direita. ”
A terceira imagem é a do hitita Teshub, também associado a Adad.
Inscrições síria / arameu chamadas de inscrição Hadad Panammu foram encontradas em Zenjirli [também escrito Zincirli], a noroeste
“Eu sou Panammu Bar Qarli, rei de Yadi, que ergueu esta estátua para Hadad em meu? Lá estava o deus Hadad e El e Reshef e Rekub-El e Shamash ... Hadad deu de fato para ... ele me chamou para construir e no meu? Hadad deu, de fato? construir, e eu construí mesmo? E erigiu esta estátua de Hadad, e o local de Panammu Bar Qarli, rei de Yadi, junto com uma estátua ... quem quer que seja? de meus filhos segurará o cetro, e se sentará em meu assento e crescerá forte e sacrificará a este Hadad, e fará menção ao nome de Hadad, ou ... dirá, que a alma de Panammu coma com você e que a alma de A bebida de Panammu com você, irá homenagear a alma de Panammu com Hadad ... este sacrifício ... que ele olhe favoravelmente para Hadad e para El e para Rekeb-El e para Shamash. ”
Nome pessoal: Hadadezer [Hadad é ajudante]
Passagens bíblicas:
ZekarYahu [Zacarias]
II Melekiym [Reis] 5:18 , “ que YHWH perdoe seu servo por isso, quando meu mestre for para a beirada [casa de] Rimmon para se curvar ali, e ele é sustentado por minha mão, e eu me curvo na beirada rimmon; quando eu me curvar no bei rimmon, que YHWH perdoe seu servo nesta coisa. ”
Não existe uma ordem fixa no
Asherah / Athirat / Athirath / Ashratu - dxy` In the Semitic, Ugaritic/Canaanite/Phoenician pantheon she is the mother goddess, the creatress. She is later married to El and one of her other names is that of Elat [female version of El]. Her symbols are the tree of life, sacred trees or poles, at times with serpents twined on them. She is also viewed as standing on a lion occasionally. At
Below are a number of archaeological images of Asherah. These are not the only artifacts of course, but are a sampling chosen to reveal the progression of the Asherah images over time. First you see the goddess alone, holding plants/branches, a sign of her fertility and orientation with nature. Next you see her on a throne, again holding branches with caprids being sustained from them. Then you see her being represented by a stylized tree with the caprids eating from the tree. The next image is from a jar, where you see the stylized tree with caprids on both sides. The following image is a blow up of that section of the jar. As you can see, over time, the tree becomes stylized and begins to resemble the menorah. The next image is a copy of the famous ZekarYahu [Zechariah] vision of the two olive trees on each side of the menorah. The menorah became an accepted image of Asherah as the tree of life and was in the
In Eastern Orthodox (Greek and Russian mainly), there is a hymn called the Akathist Hymn. Akathist means “not sitting”. The history behind this hymn, accepted by the church in 626 CE, is that outside the walls of
As primeiras partes deste hino são bastante antigas e apresentam um padrão de assimilação dos motivos Asherah. A seguir estão as partes do hino que se aplicam a este ponto. “Alegra-te, estrela que faz aparecer o Sol. Alegrai-vos, ventre da Divina Encarnação. Alegrai-vos, por meio de quem a criação é renovada. Alegrai-vos, por meio de quem adoramos o Criador. Alegre-se, Vidente da vontade inefável de Deus. O poder do Altíssimo encobriu então a Virgem para a concepção e mostrou o Seu ventre fecundo como um doce prado a todos os que desejam colher a salvação, enquanto cantam: Aleluia. Alegrem-se, ramo de um Sprout Imortal. Alegrem-se, aquisição da Fruta Imortal. Alegra-te, trabalhador que trabalha pelo Amante da humanidade. Alegrem-se, Você que dá à luz o Plantador de nossa vida. Alegra-te, Tu que fazes florescer o jardim das delícias. Alegrar, Você de quem flui leite e mel. Alegra-te, árvore de fruto brilhante, pela qual os fiéis se nutrem. Alegrem-se, árvore de boa sombra, na qual muitos se abrigam. “
Tenha em mente que Constantinopla é moderna
Passagens bíblicas:
I Melekiym [Reis] 18:19 , “ e agora envia, reúne todo o yisrael para mim, para o monte Carmelo e quatrocentos e cinquenta dos profetas de Baal, e quatrocentos dos profetas da asherah, que comem à mesa de jezebel. ”
Nessas duas passagens, o escritor substituiu Tsiyon por uma associação comum de amamentação de Asherah [
YeshaYahu 66:11 , “para que você possa sugar e ficar satisfeito com seus seios reconfortantes; para que você possa ordenhar e se deleitar com a plenitude de sua honra . ”
YeshaYahu 60:16 , “ você também vai sugar o leite das nações, e você vai sugar o peito dos reis. e você saberá que eu, YHWH, sou seu salvador e seu redentor, o poderoso de yaaqob. ”
Shapash / Sapsu - yty Shapash é a deusa solar cananéia e desempenha um grande papel no
Shapash, como uma deusa do sol, passa metade de seu tempo no submundo, em virtude de ela descer lá todas as noites, que é para onde os antigos acreditavam que o sol ia quando se punha. O que se segue é parte de um texto ugarítico elogiando Shapash por seu papel em localizar e proteger o corpo de Baal, colocando-o nas costas de Anath, que o devolveu à terra dos vivos: Ó Shapsu, possa julgar os heróis, Ó Shapsu, que você julgue sobre os deuses, os divinos constituem sua companhia regular, veja, os mortos constituem sua companhia regular.
Cada noite ela faz sua descida ao submundo e, portanto, foi associada a escoltar os mortos para sua morada. Um ritual afirma que Shapash, o Juiz, carrega aqueles de cima para baixo e de baixo para cima.
Para o aspecto do oráculo de Shapash, veja Shamash na seção Babilônia / Assíria.
Anath / Anat / Anatu - zpr Anath é filha de El e Asherah, bem como irmã de Baal. Alguns estudiosos gostam de apresentá-la como consorte de Baal, que ela também é uma deusa da sexualidade, mas há muita controvérsia e não há evidência textual suficiente para apoiar essa crença. Ela é representada como uma virgem e um de seus títulos é o de Donzela Anath. Ela também é a deusa da guerra e uma caçadora, retratada com um capacete, escudo, lança e machado de batalha. No papel de um guerreiro violento, um dos títulos de Anath é Anath, o Destruidor. Por favor, consulte Atenas na seção Povos do Mar para as origens de Anath.
Anath é um pouco diferente das outras divindades, no sentido de que ela não segue as normas sociais, e por normas, quero dizer as sociedades patriarcais que dominam a maioria das culturas. Anath não mora na casa de seu pai El, nem se casa e mora na casa de seu marido. Ela fala desrespeitosamente com El e ameaça sua vida, dizendo que ela fará com que seus cabelos grisalhos corem sangue e sua barba grisalha com sangue coagulado, se ele não atender a seus pedidos. Em ambos os casos, El simplesmente responde, eu conheço você, minha filha, que você é como um homem. ” Anath não respeita nenhuma autoridade e parece fazer o que lhe agrada, quando lhe agrada. O fato de Anath escolher ocupações que geralmente são consideradas ocupações masculinas parece ser um grande problema, especialmente para os escritores patriarcais e deuteronomistas de partes do Tanak. Existem trechos de texto sobre ela, mas seu nome foi removido ou foi intencionalmente excluído em um esforço para remover qualquer coisa feminina do monoteísmo crescente que eles defendiam. A representação de mulheres, que não se conformava com os limites subservientes das religiões patriarcais, eram retratadas como mulheres aberrantes, fora de controle sem um homem para dominá-las, indisciplinadas.
One inscription concerning Anat, states that she is the strongest of the astartes. In this case, astarte is not the female deity, but it is the generalized term for goddess, much as the word goddess is used in English. An actual praise to Anath from the Chester Beatty Papyrus
In the older Egyptian religion, the virgin daughter of Mitsrayim [
There was a verse in Shemoth [Exodus]
Another Ugaritic example connected with Anath is that of Pughat. Danel was a man of the Rephaiym in the Epic of Aqhat. He had no son and prayed for one and was eventually granted one, named Aqhat. Aqhat was given a bow by the gods. Anath coveted the bow and demanded it, threatening him if he refused. Aqhat refused and she sent one of her servants, Yaptan, to kill him. Pughat, the sister of Aqhat, decides to avenge his death. To kill Yaptan, “she washed and rouged herself with rouge from seashells whose habitat is a thousand fields in the sea. Beneath, she put on a warriors garment. She placed a knife in its sheath; she placed a sword in its scabbard. On top she put on a woman’s garment.” In this manner she sought to gain audience as a prostitute, then kill him with the weapons of the warrior.
Anath and Astarte were one and the same mother goddess at one time. Then they were separate goddesses, which came to be merged at times, even considering Anath an astarte. There is a late Roman cultic practice of the initiates of Astarte involving the men wearing of women’s clothing. During the rituals, when the initiates were in a frenzy, they would castrate themselves with stone or pottery, no metal was allowed. They would then assume the clothing of women and serve Astarte. With this in mind, the command for men not to wear women’s clothing might stem from the same goddess’s worship. In later
The other two verses that were oddly placed in a chapter of other miscellaneous warnings of pagan practices deals with the side whiskers and beards. Wayiqqra [Leviticus]
Another warrior/male aspect associated with Anath is that of her shaving her side whiskers and her beard with flint, to mourn Baal when she found his dead body and then went to kill Moth to avenge the death of Baal. This is important, not because she may have been a wee bit hairy, like some photos I have seen of women in Eastern Europe, but because of exactly what she is cutting and why.
If Anath was known to cut the side whiskers on the side of her head and shave her beard, as her father El had done when he heard the news of Baal’s death, this may be an indication of the way a man mourned in the cult of the dead. Another thought might be the warrior aspect that this is the general appearance of soldiers in some cultures. After doing a brief search through images from archaeology on Canaanites, most of which encompass deities and warriors, you see a pattern of the side burns and sides of the beards being shaven. This occurs in some other cultures as well, so it is not strictly Canaanite. My theory is battle. Alexander the Great, when viewing a battle between his Macedonian soldiers and some Persians, noticed the propensity of the soldiers to grab their enemies hair and beards, pulling the men in closer to stab them. He decided that if there was nothing to grab, his men would have an advantage, so he ordered that his soldiers shave their faces and cut their hair short as a military tactic. So whether Anath did the shavings as a sign of morning, in a fashion that men would do, or whether it was a warrior trait, possibly as a warfare advantage, Anath, a woman, is following a male practice of shaving the sideburns and sides of the beard, or a patriarchal society is making her more male since they could not wipe her out as a female.
Another archaeological find is that of some arrowheads dated to the 11th century
Please see the Phoenician / Philistine – Sea Peoples section below on Athene / Athena for further information on the Anath connection.
Personal Name: Shamgar ben Anath [ben = son of] – a warrior, Shoftiym [Judges]
City: Beyth [house of] Anath, Anathoth
Biblical Passages: no direct verses as mentioned above.
El / Il / Ilu – l` In the Semitic, Ugaritic/Canaanite pantheon, as well as the Phoenician pantheon. El is the creator of the earth, who is supreme, Father of the Gods, the Ab Adam – Father of Mankind. He is referred to as the Father of Years, with a grey beard, as the ancient of days and another of his titles is Elyon. In the patriarchal accounts he is married to Asherah/Athirath and begats many gods and goddesses. The symbol for El is that of a bull. He reigned over the assembly of the elohiym [gods] at
Ugaritic text
Personal Name: Abiyel [my father is El], Daniyel [my judge is El]
City: Beyth El [house of El]
Biblical Passages:
Bereshiyth [Genesis] 14:19, 22 “he blessed him and said, blessed be abram of el elyon, creator of heaven and earth;”
Bereshiyth 21:33, “abraham planted an eshel [type of tree] at beer
Shemoth [Exodus] 34:6, “then YHWH passed by in front of him and proclaimed, "YHWH, YHWH, el, compassionate and favorable, slow to anger, and abounding in kindness and truth;”
Thehillah [Salmo] 82 , “ uma mizmor de asaf. elohiym [deuses] permanecem na assembléia de el; ele julga no meio dos elohiym [deuses]. 2 até quando você julgará injustamente e levantará o rosto dos ímpios? selah. 3 julgue os pobres e órfãos; faça justiça aos aflitos e necessitados. 4 libertar os pobres e necessitados; salvar das mãos dos ímpios. 5 eles não sabem nem querem entender; eles caminham na escuridão; todas as fundações da terra foram abaladas. 6 Eu disse, vocês são elohiym e todos vocês são filhos de elyon. 7 mas vocês morrerão como homens e cairão como um dos governantes. 8 levante, elohiym, julgue a terra; pois você herdará em todos os goyim. ”Isso está ligado a uma passagem ugarítica sobre o rei Kirta, que está doente e seu filho, Yassib, dá o seguinte quanto ao motivo:“ Você não julga o caso da viúva, nem julga o caso do miserável . Você não expulsa o opressor dos pobres. Você não alimenta o órfão antes de você, nem a viúva atrás de você. ” Todos esses foram princípios do que El julgou. Este princípio não é novo.
Thehillah 68: 5,6 , “ em sua morada separada, elohiym é pai de órfãos e juiz de viúvas. 6 elohiym faz com que os solitários vivam em casa; ele tira aqueles que estão acorrentados, enquanto os rebeldes habitam em uma terra seca. ”
YirmeYahu [Jeremias] 10: 10-13 , “ mas YHWH é o verdadeiro elohiym, ele é o elohiym vivo e o rei eterno. com sua ira a terra estremecerá e os goyim não serão capazes de suportar sua indignação. 11 assim você dirá a eles, o elohay que não fez os céus e a terra, eles perecerão da terra e debaixo destes céus. 12 Ele fez a terra com o seu poder, que estabeleceu o mundo com a sua sabedoria e estendeu os céus com o seu entendimento. 13 quando ele pronuncia a sua voz, barulho de águas está no céu. ele faz com que os vapores subam dos confins da terra; ele faz relâmpagos para a chuva e traz o vento para fora de seus depósitos. ”
YeshaYahu [Isaiah]
Oséias 12: 1 , “ efrayim [efraim] circula ao meu redor com mentiras, e o bei yisrael [casa de
Yechezqel [Ezequiel] 28: 2 , “ filho do homem, dize ao governante de tsur [tire], assim diz o adonay YHWH, porque o teu coração está elevado, e tu disseste: El eu sou, eu me sento no assento de elohiym, no coração dos mares; no entanto, você é um homem, e não el, embora dê seu coração como o coração de elohiym. ”
Dagon / Dagan / Daganu - pbc pebc Um deus da fertilidade amorita / cananeu / ugarítico / fenício / Felishthiym / sírio / mesopotâmico. Alguns estudiosos acreditam que Dagan é outro nome para El. EM Ugarit havia um templo para Baal e outro para Dagan, mas nenhum para El, que foi encontrado. A crença de que seu nome significa peixe por causa da associação do Felishthiym [Filisteu] com o mar é exagerada (eu diria besteira). O fato de a palavra semítica para grão ser dagan é muito mais provável. Alguns estudiosos questionam quem veio primeiro. O grão veio a ser chamado pela divindade que ele estava passando ou o contrário? Outra possível confirmação desse nome significando grão / milho vem de um relato feito ao longo de muitos anos por vários autores. O suposto autor original é Sanchuniathon - um fenício, que então é traduzido por Filo de Bylos, que então é copiado por Eusébio. A seguir estão as duas citações envolvendo Dagon e grãos. “... Dagom, que significa Siton (grão / milho em grego) ...” e, "E Dagon, depois de descobrir o milho-pão e o arado, foi chamado de Zeus Arotrius." A ideia de que seu nome está associado a peixes não tem base em nenhuma língua semítica. É uma tradição rabínica que Dagom significa peixe.
No livro Time at Emar de Daniel Fleming, os textos rituais que tratam do Festival Zukru têm vários nomes que testemunham o aspecto da fertilidade de Dagan: Dagan, Senhor da Semente, Dagan, Senhor da Prole, Dagan Senhor do Primogênito, Dagan e Senhor da Criação. Fleming escreve na nota 178, página 90, que o
“O panteão dos 70 deuses parece ser uma convenção síria, atestada também no mito ugarítico de Baal como os 70 filhos de Athirat (KTU 1.4 VI: 46).” Tempo em Emar, pág. 57, nota 29. Os 70 deuses de Emar (pg. 59) não apenas se relacionam com o mito ugarítico amorreu / cananeu de crianças nascidas da deusa cananéia Athirat / Asherah e El, mas também se conectam com o relato bíblico em HaDebariym [Deuteronômio ] Capítulo 32: 8, “ quando o Altíssimo repartia às nações a sua herança; quando ele separou os filhos de adam, ele estabeleceu os limites dos povos, de acordo com o número dos filhos de yisrael.”No texto hebraico massorético, afirma que o Altíssimo dividiu as nações em sua herança e que Ele estabeleceu seu número de acordo com os beney Yisrael [filhos de Yisrael] que é atribuído a 70, de acordo com Shemoth [Êxodo] 1: 5 Lembre-se de que Yaaqob e Yisrael são a mesma pessoa. O aramaico e
“Embora a escrita monumental no basalto possa tender para formas arcaizadas, a pedra deve ser de pelo menos o início do segundo milênio, Nergal, Sin, Isharat e Samas seguem Dagan a-bi dingir, ('o pai dos deuses') em uma lista de maldições. O que quer que tenha precedido as maldições está totalmente perdido, e o que segue está quebrado demais para ser lido. O texto Mari A. 1258 =: 9 chama Dagan de 'a grande montanha, pai dos grandes deuses' (aa dingir-gal-gal-e-ne-, a-bi dingir ra-bu-tim]). ” Tempo em Emar, pág. 90, nota 178. “Mesmo sob o patrocínio real do festival zukru, Dagan não é celebrado como o rei dos deuses, mas como seu pai.” Pág. 91. Na linha 98, pág. 243, do texto do festival zukru, Dagan também é chamado de Senhor da Criação.
O nome Dagan é freqüentemente um elemento teofórico em nomes amorreus de vários reinos. No Código de Hammurabi, Hammurabi escreve que ele é um guerreiro de Dagan. Dagan aparece pela primeira vez em 2500
Another biblical passage that bears mention is that of YeshaYahu 46:1, “bel has bowed; nebo stoops; their idols [images, forms] are for the living being, and for the cattle; your things carried are loads; a burden for the weary.” Bel became basically a title of other deities, like god came to be. Baal was also reckoned the same way. The reason I bring this passage up is that in the Septuagint translation of this passage, it has Dagon instead of Nebo. So in that translation it is Baal and Dagon. Now the Hebrew preposition l cane be translated as “for”, “belonging to”, but it is also “of”. If we translate this passage with the Septuagint Dagon and “of”, it looks like this, “baal has bowed; dagon stoops; their images are of the living being, and of the cattle; your things carried are loads; a burden for the weary.” This is important in a number of ways. First in the second Tanak passage below, I Shmuel, you see an account of the image of Dagon falling to the ground before the ark of covenant, representing YHWH. This account could be likened to “stooping”. There is no account of Nebo doing such. Next, Baal is represented as a bull calf, the son of El, the bull. That is cattle, behemah, which is listed in the YeshaYahu verse. Nebo is never likened to any form of cattle. Dagan and El are likened to be the same deity at times and both are reckoned to be the father of Baal. El is likened as a bull – cattle. One aspect of ancient Hebrew linguistic style is to say the same thing twice, but in two different ways. “Sayce mentions a cylindrical seal of the seventh century B.C., now in the Ashmolean Museum at Oxford, with the words ‘Baal Dagon’ in Phoenician characters;” – History of the City of Gaza, Martin Meyer, Columbia University Press, New York, 1907, pg. 117. This seal could be an indicator of the later Sea People assimilation of Dagan and the Tanak passage Phoenician/Philistine influence. If we apply this poetic double principle to the verse, the verse is about Dagan only, referring to him as a title Baal and to his name Dagan, stooping and bowing, an image of a living being and cattle, a load and a burden – 4 poetic doubles. So it seems more probable that this Septuagint version of Dagon is more correct, than Nebo.
Please see the Origins of Pesach / Passover study in the Observe section for further information on Dagan.
City: Beyth Dagon [House of Dagon]
Biblical Passages:
Shoftiym [Judges]
I Shmuel [Samuel] 5:1-12, “and the felishthiym took the ark of the elohiym and brought it from ebenezer to
Hoshea 7:14, “and they have not cried to me with their heart, when they howled on their beds. they slash themselves for dagan and thiyrosh; they turn against me. ” Thiyrosh in the
Hoshea 9:1, “yisrael, do not rejoice for joy, like the peoples. for you have whored away from your elohey. you have loved the whores wage on all threshing floors of dagan.”
Baal / Balu – lra In the Semitic languages Baal means master or lord. While Baal was one of the sons of El, baal can be combined with a number of other deity names and came to be used as a general term for deity, much as el and god have. Baal Had or also named Baal Hadad / Adad, he was represented as the storm god and depicted holding lightning bolts. He is also represented as a bull calf. As the storm god, he was also the god of vegetation, since his storms bring water to the vegetation. One aspect of the vegetation is the dying/rising, which is characteristic of Baal, the Canaanite counterpart to the Mesopotamian Dumuzi/Tammuz, who also was over vegetation and died, rising annually. When he was found dead, as mentioned in the Cult of the Dead section, El, his father and Anath, his sister/consort, both gash themselves in mourning. An interesting passage in I Melekiym [Kings] 18:28 associates this gashing with the worship of Baal, “and they called with a loud voice, and cut themselves, according to their way, with swords and with spears until blood gushed out on them.”
Baal is called the “Rider on the Clouds”. The aspect of warrior is very much associated with Baal. He is represented as a bull at times. Some passages mention Baal having played a lyre, in connection with him as Haddu, the shepherd [remember the shepherd David who played the lyre?]. In some texts he is listed as the son of Dagon. Also, in some texts, Asherah becomes the wife/consort of Baal. Baal ruled from
Baal lutou com seus irmãos Yam [mar - serpente marinha torcida] e Moth [morte - dragão (às vezes com 7 cabeças)]. Essas batalhas eram pelo direito de se tornar o MELEK - Rei. Com o conceito de uma divindade patrona nacional, você tem um guerreiro nacional para defendê-lo / protegê-lo. Com a ajuda de sua irmã / consorte Anat, Baal derrotou Yam e Moth e se tornou o melek-rei.
Ug. V. 3.1-4, “Baal está sentado no trono, sua montanha é como um trono; Haddu, o pastor; como o dilúvio. No meio da sua montanha, o divino Sapan, no meio do monte da sua vitória, lança sete relâmpagos, oito armazéns do trovão. Um raio que ele empunha na mão direita. ”
KTU 1.3 iii, "No meio da minha montanha divina, Sapan, no lugar sagrado, na montanha de minha posse, no lugar agradável, no auge da minha vitória."
Nome pessoal: Yerubaal [fundação de Baal], Eshbaal [homem de baal], Abiybaal [meu pai é baal]
Cidade: Baal Gad, Beyth Baal Meon [casa da habitação de Baal], Baal Chamman [coluna solar de Baal - ChMN ocorre frequentemente em fenício com ElChamman, BaalChamman e EbedChamman], Baal Feor / Peor [Feor / Peor - para abrir bem a boca, boca aberta], Qiryath Baal [cidade de
Passagens bíblicas:
Thehillah [Salmo] 18: 9-14 , “ ele também curvou os céus e desceu, e havia trevas sob seus pés; 10 e ele montou em um querubim [querubim], e ele voou; e ele voou nas asas do vento. 11 Ele fez das trevas a sua cobertura, o seu pavilhão ao seu redor, escuridão das águas, espessas nuvens do céu. 12 do resplendor que está diante dele, as suas nuvens negras passaram, granizo e brasas de fogo. 13 YHWH também trovejou nos céus; e elyon deu sua voz, granizo e brasas de fogo. 14 e disparou suas flechas, e as espalhou; e ele disparou relâmpagos e os confundiu. ”
Thehillah 68:34 , “ para aquele que cavalga nos céus dos céus da antiguidade; olhe, ele emite sua voz, uma voz poderosa. ”
Thehillah 48: 2 , “ bela no alto, a alegria de toda a terra, montanha tsiyon, yarkethey tsafon (zaphon), a cidade do grande rei. ” Yarkethey às vezes é traduzido como“ nos lados de ”, o que não é correto. Outros traduzem como cume, cume. Kleins o traduz como parte traseira, lado traseiro, partes mais internas, reentrâncias, partes remotas. No entanto, não há artigo ou preposição anexado a ele. É como se outra palavra tratasse da associação de
YeshaYahu [Isaiah]
Mariposa / Mot / Motu - zen / znNo panteão ugarítico / cananeu, Moth / Mot é o deus da morte e do submundo, que é o que as línguas semíticas usam para a palavra morte. Ele era um dos filhos de El. Os símbolos associados a Mot são o dragão, incluindo um com sete cabeças. Em relatos cananeus, Moth luta com Baal, sendo um dos principais inimigos do deus guerreiro Baal, com Moth engolindo Baal. Anath, irmã e consorte de Ball, vai procurá-lo e mata Moth com uma síndrome, forçando-o a regurgitar Baal, que volta à vida. A traça também escalou as janelas para matar, portanto Baal não teria nenhuma janela em seu palácio para impedir seu inimigo. Dizia-se que o apetite de Mariposa era insaciável, com apetite dilatado e boca aberta, consumindo vorazmente deuses e homens, que muitas vezes são comparados a ovelhas. Ele também é representado como o calor do verão e a seca do verão, sendo chamado de calor da traça. A mariposa não é mais uma divindade no monoteísmo de Yahweh, ela agora é representada como um demônio, espírito maligno ou anjo da morte.
Personal Name: Azmoth [strength of Moth], Meshelmoth [reign of Moth], Mermoth [bitterness of Moth]
City: Chatsermoth [
Biblical Passages:
Iyob [Job] 18:13, “it devours parts of his skin; the firstborn [disease] of moth eats his parts.”
Thehillah [Psalm] 49:14, “like sheep, they are appointed to sheol. moth will reign for them. and upright ones will rule over them in the morning; and their form is for rotting; sheol is home for him.”
YirmeYahu [Jeremiah] 9:20, “for moth has come into our windows, entering into our fortresses, to cut off the children from the street, the young men from the plazas.”
Hoshea 13:14, “from the hand of sheol i will ransom them; from moth i will redeem them. where are your plagues [deber], moth? where is your ruin [qeteb] sheol? repentance is hidden from my eyes.”
Chabaqquq [Habakkuk] 2:5, “and also, wine indeed betrays a proud man, and he dwells not content; who widens his being like sheol. and he is like moth, and is not satisfied, but gathers all the goyim [gentiles] to himself, and collects all the peoples to himself.”
This passage does not name Moth directly, it may have originally, but does the kingdom he rules – Sheol.
YeshaYahu 5:14, “so sheol has enlarged its appetite, and opened its mouth without measure, and her honor and her multitude, and her uproar, he who exults in her, will come down in it.”
YeshaYahu 25:6-8, “and YHWH tsebaoth will make a feast of fat things for all the peoples in this mountain; a feast of wine on the lees, of fat things full of marrow, refined wine on the lees. 7 and he will destroy in this mountain the face of the covering which covers all people, and the veil that is woven over all nations. 8 he will swallow up moth in victory. and adonay YHWH will wipe away tears from all faces. and he will reprove the reproach of his people from all the earth; for YHWH has spoken.” This verse obviously attacks the characteristics of Moth, saying that YHWH will do to Moth what he is known for doing.
YeshaYahu 28:14,15, “so hear the word of YHWH, scornful men, rulers of this people in yerushalaim. 15 because you have said, we have cut a covenant with moth [mot-death]; and, we have made a vision with sheol, when the overwhelming rod passes through it will not come to us for we have made the lie our refuge, and we have hidden in falsehood.”
A New Testament application is in the book of Revelations. Chapter 12 with the enormous red dragon with seven heads and ten horns and seven crowns on his heads that seeks to devour.
Another aspect of Moth and frequently paired with Reshef [see below] are two names Deber [pestilence, plague] and Qeteb [ruin, destruction – Post Biblical Hebrew name of a demon of destruction.]. These two are paired a number of times. Some scholars believe that Deber and Qeteb [Qetsib in Ugaritic] are kinsman of Moth, based on some Ugaritic texts. If nothing else, they are at least servants. An example of the pairing is the Hoshea verse above and Thehillah [Psalm] 91, “he who dwells in the secret place of elyon will abide in the shade of shadday. 2 i will say to YHWH, my refuge and my fortress, my el; i will trust in him. 3 for he delivers you from the snare of the fowler, from the plague [deber] of destruction. 4 with his feathers he will cover you, and under his wings you will seek refuge; his truth is a shield and buckler. 5 you will not fear the terror of night, nor of the arrow that flies by day [possibly a reference to reshef, master of the arrows and god of war, plague and pestilence, and gatekeeper of the underworld that moth rules– see below]; 6 of the plague [deber] that walks in darkness, nor of the destruction [qeteb] laying waste at noonday. 7 a thousand will fall by your side, and a myriad at your right hand; it will not come near you. 8 only with your eyes you will look, and see the retribution of the wicked. 9 because you, YHWH, are my refuge; you make elyon your habitation, 10 no evil will happen to you, nor will any plague come near your tent. 11 for he will give his malakiy charge over you, to observe you in all your ways. 12 they will bear you up in their hands, that you not dash your foot on a stone. 13 you will tread on the lion and adder; the young lion and the serpent you will trample under foot [asherah is depicted as standing on lions and holding serpents, which are her symbols. asherah’s children [the gods] are said to be her pride of lions.]. 14 because he has set his love on me, therefore i will deliver him; i will set him on high because he has known my name. 15 he will call on me and i will answer him; i will be with him in distress; i will rescue him and honor him. 16 i will satisfy him with length of days, and will make him see my salvation.”
Reshef / Resheph / Resep / Rashpu – tyx is the god of war, plague and burning [related to fever], pestilence and is generally invoked to end a crisis. In some inscriptions he is referred to as the deer or gazelle god, the sacred animal representing him, whose horns he wears on his helmet. He is also called Reshef of the Garden and Reshef of the Arrow, known to shoot arrows of disease. For further information on Deber and Qeteb, please see Moth, above.
Reshef is the gatekeeper of the underworld. “The mythical terminology masks the concurrence of two astronomical phenomena: an occultation of the sun, eclipse or sunset, and its conjunction with the planet Mars, described by the metaphor of a ‘gatekeeper’ attributed to Rapsu (Mars).” – Canaanite Religion According to Liturgical Texts of the
Personal Name: Reshef [I Dibrey HaYamiym (Chronicles)
Biblical Passages:
Chabaqquq [Habakkuk] 3:5, “deber goes before him, and reshef went forth at his feet.”
Thehillah [Psalm] 76:2,3, “and his abode is in shalem; and his dwelling place in tsiyon. 3 there he broke fiery arrows [reshef] of the bow, the shield, and the sword, and the battle. selah.”
Iyob [Job] 5:7, “for man is born to trouble, and the sons of reshef rise, flying upward.”
HaDebariym [Deuteronomy] 32:22-25, “for a fire has been kindled in my anger, and it burns to the lowest sheol, and consumes the earth and its produce; and sets on fire the foundations of the mountains. 23 i will heap evils on them; i will use up my arrows on them. 24 sucked dry by hunger [possibly moth], and devoured by reshef, and bitter qeteb [see the hoshea
Yam – ni In the Ugaritic/Canaanite pantheon, Yam, also called Yam-Nahar, is a son of El, which also means sea or ocean and is the god of such. Nahar is the word for river. He is identified as a sea serpent. Baal contended with his brothers Yam [sea – twisting sea serpent] and Mot [death – dragon (sometimes with 7 heads)]. These battles were for the right to become the MELEK – King. With the concept of a national patron deity, you have a national warrior to defend you/protect you.
In the Hebrew LWYThN [liwyathan – Leviathan] is defined as serpent, dragon. The root is lawah – to wind, twist, surround, encircle. Thaniyn means sea monster, serpent from the root Thnn, which means serpent in both Hebrew and Ugaritic. In the Ugaritic LThN - lawtan / lotan is another name for Yam. So liwyathan is a contracted name for twisting serpent.
Biblical Passages:
Thehillah [Psalm] 93, “YHWH reigns. he is clothed with majesty; YHWH is clothed with strength; he girded himself; and the world is established; it will not be shaken. 2 your throne is established from then; you are from eternity. 3 the floods have lifted up; YHWH, the floods have lifted up their voice; the floods have lifted their roaring waves. 4 YHWH on high is mightier than the voices of many waters, than the mighty waves of yam. 5 your testimonies are very sure; set apartness becomes your beyth to length of days, YHWH.”
Nachum 1:2-4, “el is zealous, and YHWH is avenging, YHWH is avenging and is a possessor of wrath. YHWH takes vengeance against his foes, and he keeps wrath against his enemies. 3 YHWH takes long to anger, and is great of power, and he does not by any means acquit the guilty. YHWH has his way in the tempest and in the storm, and the clouds are the dust of his feet. 4 he rebukes yam and makes it dry, and dries up the rivers. bashan and karmel wither, and the flower of
YeshaYahu [Isaiah 27:1, “in that day YHWH will visit with his great and fierce and strong sword, the liwyathan, the fleeing serpent; even on the liwyathan, the twisting serpent; and he will slay the monster that is in the sea [yam]. ”
Thehillah [Psalm] 74:14, “you cracked open the heads of liwyathan [lothan/lotan in
Chabaqquq [Habakkuk] 3:8,15, “did YHWH burn against rivers? or was your anger against the rivers? or your fury against yam? for you ride on horses; your chariots of salvation.” “you trod on yam with your horses, the surging of many waters.”
The New Testament application is in the book of Revelation chapter 13 with the beast coming out of the sea serpent, merged with the dragon motif, a blending of the accounts of Mot and Yam, the dragon and the sea serpent.
Yarich / Yarech / Yarikh - gxi The Amorite/Ugaritic/Canaanite moon god. He is represented by a crescent moon, sometimes referred to as horns. This aspect of the first light of the new moon is called chodesh in the Hebrew Tanak. In the Tanak, the moon is mentioned as being the lesser light in the book of Bereshiyth [Genesis], while the sun is the greater light. In Mesopotamian culture, Sin, the moon god was the greater, with Shamash, the lesser. In the Ugaritic texts, Yarikh has a lesser role to that of Shapash / Shapsu, the sun goddess.
Personal Name: Yerach [Jerah],
City Name: Yericho [
Biblical Passages:
II Melekiym [Kings] 23:5, “and he caused to cease the idolatrous kohaniym [priests] whom the kings of yahudah had given place to burn incense in the high places in the cities of yahudah, and in the places around yerushalaim, and those burning incense to baal, to shemesh, and to yarech, and to constellations, and to all the host of the heavens.”
Thehillah [Psalm] 148:1-3, “praise YHWH. praise YHWH from the heavens; praise him in the heights. 2 praise him, all his malakay [messengers]; praise him, all his armies [tsabaoth]. 3 praise him shemesh [sun] and yarech [moon]; praise him, all you kokabiy [stars] of light.” Please see Astral Cult section for further information.
YirmeYahu [Jeremias] 8: 1,2 , ” naquele tempo, declara YHWH, eles trarão os ossos dos reis de Yahudah, e os ossos de seus governantes, e os ossos dos kohaniym [sacerdotes], e os ossos dos nebiyiym [profetas], e os ossos daqueles que vivem em Yerushalaim, fora de seus túmulos. 2 e os espalharão diante de shemesh e yarech e de todos os exércitos do céu, a quem eles amaram e a quem serviram, e por quem caminharam, e a quem buscaram e a quem adoraram. eles não serão recolhidos ou enterrados; eles serão esterco no chão. ”
Chabaqquq [Habacuque] 3:11 , “ shemesh e yarech pararam em suas moradas. à luz de suas flechas eles vão, ao brilho de sua lança reluzente. ”
Shachar / Shaharu - xgy Os Deuses Graciosos e Belos do panteão cananeu, filhos gêmeos de El. Shachar é o deus do amanhecer, igualado à estrela da manhã, irmão gêmeo Shalim, deus do pôr do sol. O filho de Shachar é Helel, a brilhante estrela da manhã. Outro exemplo de editores posteriores misturando relatos cananeus com o Tanak está na passagem abaixo. No relato ugarítico, quando Mot mata Baal, eles tentam encontrar alguém para reinar como rei. Um dos filhos de Asherah é escolhido, mas não é capaz de se sentar no trono de Baal, que estava em seu palácio em
Cidade: Tsareth HaShachar [esplendor da Aurora]
Passagens bíblicas:
YeshaYahu [Isaías] 14: 12-15 , "oh heylel [estrela brilhante], filho de shachar [manhã, amanhecer], como você caiu dos céus. Você enfraquecendo os goyim, você está reduzido ao chão. 13 para você disse em seu coração, eu irei até os céus; eu irei erguer meu trono acima das estrelas de el, e eu me sentarei na montanha da reunião, nos lados de tsafon. 14 Eu irei subir sobre as alturas de as nuvens; eu serei comparado ao mais alto [elyon]. 15 ainda assim você irá descer ao Sheol, para os lados da cova. "
Shalim / Shalem / Shalimu - nly Os Deuses Graciosos e Belos no panteão cananeu, filhos gêmeos de El. Shalim significa crepúsculo, paz, conclusão e é o deus do pôr-do-sol, equiparado à estrela da tarde e irmão gêmeo de Shachar, o deus do amanhecer. Um altar foi construído por Gideon com o nome de YHWH Shalim, que os editores tentaram explicar como não temendo, sendo a paz de YHWH.
Melkitsedeq foi listado como rei de Shalim / Shalem, Bereshiyth [Gênesis] 14: 18-20, “ e malkiy-tsedeq, rei de Shalem trouxe pão e vinho; agora ele era um kohen [sacerdote] de el elyon. 19 abençoou-o [abram] e disse: bendito seja abram de el elyon, possuidor do céu e da terra; 20 e bendito seja elyon, que entregou seus inimigos em suas mãos. ele deu a ele um décimo de tudo. ”
Thehillah [Salmo] 76: 1,2, “ ... elohiym é conhecido em yahudah; seu nome é grande em Israel. 2 e sua morada é em shalem; e sua morada em tsiyon. ”
Nome pessoal: Davi nomeou dois de seus filhos com a raiz Shalim, cuja capital também era Urushalim. Shalemah [ShLMH - Shlomoh / Solomon] e Abshalim [pai de Shalim, embora os escribas tenham inserido um waw para torná-lo shalom], Shalem [ShLM - Shillem], Shalemon [ShLM], Shalemnetser [ShLMNTsR - Supervisor de ShalemLMYahu], ShalemYahu [ ]
Cidade: Shalem [Melkitsedeq era rei de Shalem / Salem], Urushalim [Urusalimmu,
Gad - cb deus cananeu da fortuna, semelhante ao Sírio Baal Gad, mestre de sorte. Gad é representado como um leão.
Enquanto alguns tradutores afirmam que gad pode significar apenas fortuna, o Tanak nunca o usa como uma palavra geral, mas sempre como um nome próprio. Em Bereshiyth [Gênesis] 30, vemos os nascimentos e nomes dos filhos de Yaaqob [Jacob]. O versículo 9 afirma que Leah parou de ter filhos, deu sua serva Zilpah a Yaaqob e ela concebeu e deu à luz um filho. Os editores do Tanak explicam o nome da criança como Leah dizendo “que sorte”, tentando evitar qualquer conexão com o nome de outra divindade, mas o fato é que gad nunca é usado como uma palavra geral. Lembre-se de que o nome do outro filho de Zilpah é Asher. Se você remover a vogal apontada pelo escriba que a torna uma pronúncia “e”, você terá o mesmo nome de outra divindade - Ashur. Isso também é uma coincidência?
Nome pessoal: Gad, Gadiyel [Gad é meu El],
Cidade: Baal Gad [mestre da fortuna], Diybon Gad [que foi construído por Gad - Fortune], Migdol Gad [
Passagens bíblicas:
YeshaYahu [Isaías] 65:11 , “ mas vocês são aqueles que abandonam YHWH, que se esquecem do meu santo monte; que arrumam uma mesa para gad e que enchem vinho misturado para meni. ”
Mar Egeu / Fenício / Filisteu / Cartaginês
Esta seção de pessoas é um pouco mais difícil de definir do que a maioria das outras, então tenha paciência comigo.
Abaixo está um mapa dos territórios com os quais estamos lidando, por volta de 1200 aC. À esquerda, você verá os territórios originários (depois que os indo-europeus atacaram e colonizaram os territórios do Egeu) dos povos do mar - Acaia,
Há um fator adicional de refugiados não indo-europeus de Krete, Alashiya [
There are some differences between the two groups that can help to differentiate them. The Minoan and similar cultures were mother oriented. They were matrilineal ( family line descended from the mother) and the clan mother figures prominently. They were highly skilled artisans, depicting nature heavily in their work. There was equality in their communities. Communities focused on agriculture and animals, and the homes had hearths and other evidence of domestic skills such as weaving looms (loom weights) and such. The burials were in a communal tomb or cave, showing no preferences, nor titles. The invaders were patriarchal (male ruling) and patrilineal (descent through father. They worshipped weapons, rather than nature. They were not agrarians, focusing on looting and pillaging from those that were. They built fortresses and high fortified walls around their palaces, which the Minoan type cultures did not. They prized metals and sought to control those who had access to it, to limit who could create weapons. They did not have communal burials, they preferred the exalted graves and markers of the dominant warrior males, burying weapons and afterlife items with them.
Não podemos nos referir a esta confederação de povos do mar como grega, seria um nome impróprio. O termo mais antigo era Helenos. O termo grego / Grécia não aparece até o século VIII aC. Foi originalmente usado pelos Illyrians, italianos modernos, para descrever um grupo de imigrantes. Os ilírios chamam o lugar que eles imigraram de Graia e os próprios imigrantes de Graeki. Embora ninguém saiba exatamente onde Graia estava, o termo latino permaneceu e europeus, assim como americanos, continuaram a tendência. No
O litoral
Enquanto ocupavam terras costeiras e se adaptavam ao povo local, os povos do mar chegaram em uma espécie de êxodo / migração em massa, através de sua marinha, conquistando e se estabelecendo em várias partes da costa oeste, trazendo com eles seus animais, ferramentas e cerâmica. Em uma carta do rei de
Philip Betancourt, em Os povos do mar e seu mundo, págs. 297-301, especificamente discute as várias possibilidades. Afirmando que não há registro arqueológico de qualquer praga ou epidemia [por exemplo, nenhuma vala comum], ele descarta essa opção. Ele também cita que sempre que uma força invasora chega a uma área, como os povos do mar no
Itamar Singer, Os povos do mar e seu mundo, pgs. 21-29, indica que o registro arqueológico mostra que houve fome nas terras dos hititas e cananeus. A disponibilidade de grãos foi seriamente reduzida e o preço pelo que estava disponível era alto. Textos de Emar mostram que no ponto em que os preços dos grãos estavam mais altos, foi na mesma época que os invasores (Povos do Mar) sitiaram a cidade. A queda de Emar data de cerca de 1185, o mesmo período das invasões dos povos do mar.
Fenícios
Michael Astour é autor de um artigo intitulado “The Origin of the Terms '
One of the many items found at Sea People sites are murex shells. Christopher J. Cooksey wrote a review for Molecules, an Open Access journal of synthetic organic chemistry and natural product chemistry, published by Molecular Diversity Preservation International (MDPI) online monthly. In the 2001 issue, 6, 736-769, he discusses Tyrian or Royal Purple, also known as shellfish purple and Purple of the Ancients – a shellfish dye. He states, “Arguably, it is the oldest known pigment, the longest lasting, the subject of the first chemical industry, the most expensive and the best known. The colour is derived exclusively from marine shellfish of the Muricidae and Thaisidae families.” These shellfish came mainly from the species Murex (Phyllonotus) trunculus, Murex (Bolinus) brandaris and the Purpura (Thais) haemastoma. Jenny Balfour-Paul writes, in her book, Indigo in the Arab World, “As there must have been innumerable dyeworks throughout Palestine, and the dyeing techniques for the different blue/purple vat dyes were a closely guarded secret, it is hardly surprising that the whole subject of shellfish purple and plant indigo/woad dyes was enveloped in mystique and confusion. Indeed, even today’s sophisticated dyers and dye chemists have not fully worked out the methods used by the dyers of antiquity to produce purple/blue dye from shellfish. Despite all the literary references, in the Classical works and elsewhere, there are still relatively few archaeological textile samples or other items of evidence, although shellfish purple residue has been found on potsherds thought to have formed dye vessels, and crushed shells have been found on some sites...Shellfish purple became known as ‘Tyrian’ purple because the best quality came from Tyre.” – pg. 5. This purple/red/blue dyeing was a key industry of the invading Sea Peoples, giving rise to the northern Sea Peoples settlers name of Phoenicians.
Major Phoenician cities were
Felishthiym / Peleset / Philistines
The Name Felishthiym [Hebrew] is attested to on the Medinet Habu or Mortuary Temple of Ramses
As to the invaders settlement in the southern coastal lands, “These flourishing urban centers clearly reflect the Aegean background of the inhabitants as the came into contact with the reality of
The five major Philistine cities were
Carthaginians
As mentioned in the Melek section, some of the Phoenicians split from
Assimilated Account of Samson
Before going into the deities for this section, I would like to share a prime example of the convergence of the Sea Peoples influence, assimilation with Canaanite cultures of the land and the carrying of this merging into the Hebrew Tanak by its editors – the story of Samson from the book of Judges 13-16.
Tribe of Dan
To lay the foundation, we need to take a look at one of the Sea Peoples nations that of the Danaoi. In the Egyptian inscriptions of the Sea Peoples, they are listed as the Danuna and Denyen. In the epic poetry of Homer (about 9th century
A passage that shows that Dan was outside of some of these “native
The original
The next major move of Dan for territory, is in the book of Shoftiym [Judges] 18, where it states that in those days the tribe of THE Daniy was seeking a possession to inhabit, remember above where the sons of the Amoriy were pressing the Danites, who could not hold that territory. The sons of Dan send out scouts to spy out the land and bring back a report. This part ties in with the account of Miykah [Micah], which I have related under the terafiym section and in the Perpetual Idolatry study, where Miykah has set up his own cult center, appointing his son as kohen/priest, made his idols and such. Then a wondering kohen comes by and Miykah appoints him as priest. Then the Danites come by, ask the kohen to seek the elohiym for them and go on their way with the good report. After reporting, 600 warriors of the Danites arm themselves to attack a certain location and pass by the house of Miykah, forcibly taking all his idols, the priest and belongings, then proceed to attack the city of
Outro relato está em Yahusha [Josué] 19:47, que afirma que a fronteira de Dã saiu muito pouco para eles, então os filhos de Dã saíram para lutar contra o povo de Leshem, estranhamente semelhante a Laís, e eles a tomaram, golpeou-o com a espada e o possuiu, batizando-o de Dan em homenagem ao pai.
Um paralelo na Ilíada de Homero ocorre no Livro 20. Dardanus é filho de Zeus, o fundador de Dardania, em homenagem a ele. Eles se estabeleceram nas encostas de
O próximo relato está em Wayyiqra [Levítico] 24: 10-23, “ e o filho de uma mulher de Israel, e ele era filho de um homem de Mitsrayim [
O relato do Êxodo é aproximadamente o mesmo período das invasões dos Povos do Mar, sendo os Danaans uma das Confederações do Povo do Mar. Nos relatos egípcios da invasão, alguns dos povos do mar foram mortos, mais de 9.000 foram feitos prisioneiros, incluindo mulheres e crianças. Alguns dos presos foram assentados e outros tornaram-se parte de seus soldados. Agora vamos examinar os relatos da mitologia grega tardia de uma situação semelhante envolvendo os Danaans. Há uma série de contas que precisam ser recolhidas, mas Danaus, o pai dos Danaans, é dito ser o irmão de Aegyptus [
Se você olhar as genealogias creditadas a Dan, não verá quase nada. Bereshiyth [Gen.] 46 diz que 70 pessoas foram para
Yechezqel [Ezequiel] 27:19 declara: “ dan e yawan [
Agora, vamos dar uma olhada em Shimshon [Samson], o Danita. Esta história vem direto da mitologia helênica / grega de Hércules / Hércules [Hércules romano], exaltando o guerreiro / invasor indo-europeu ... Othniel Margalith, em Os povos do mar na Bíblia, tem uma comparação de 12 pontos de Hércules / Sansão. Não posso, por espaço e ética, copiar todos os seus escritos, então esta é uma espécie de versão condensada com minhas referências e notas. Eu verifiquei e verifiquei as fontes que listei, bem como adicionei material pertinente adicionado para a verificação, mas os 12 pontos originais, que estão sublinhados, são dele.
1. O pai do herói é um deus, fazendo deles um semideus : o pai de Hércules era Zeus, que se acasalou com uma mortal chamada Alcmena, disfarçando-se de seu marido. A esposa de Manoah, sem nome, é estéril. Ela entra e diz a seu marido no versículo 6 que um homem do Elohiym veio até ela e então disse que ela está grávida. Vocês realmente precisam obter o texto em hebraico para ver e entender isso, porque os tradutores de inglês bagunçaram este aqui. A frase verbal "veio para / até" é l` `a (ba el). O verbo por si só pode significar qualquer coisa, mas é como é usado neste caso e nos outros que torna óbvio que está sendo usado para relações sexuais. Por favor, aqueles de vocês com o texto hebraico, verifiquem as referências para os seguintes outros usos do intercurso e vejam por si mesmos. Hagar - Bereshiyth (Gen.) 16: 4; Muitas filhas - Bereshiyth 19: 31-36. O versículo 31 afirma que não havia homem na terra para “entrar” neles; Leah - Bereshiyth 29:23; Raquel - Bereshiyth 29:30, Bilhah - Bereshiyth 30: 3; Tamar - Bereshiyth 38: 8,9, 16-18. Estes não são todos eles, apenas o suficiente para provar que a mãe de Shimshon engravidou quando um "deus" teve relações sexuais com ela.
2. Adoption of the son by the father’s wife. Herakles [originally Alcides] was adopted by Hera, the wife of Zeus, taking the name of Herakles, meaning the glory of Hera. Diodorus Siculus: 4. 39, “We should add to what has been said about Heracles, that after his apotheosis Zeus persuaded Hera to adopt him as her son and henceforth for all time to cherish him with a mother's love, and this adoption, they say, took place in the following manner. Hera lay upon a bed, and drawing Heracles close to her body then let him fall through her garments to the ground, imitating in this way the actual birth; and this ceremony is observed to this day by the barbarians whenever they wish to adopt a son.” While Shimshon was not adopted, his tribe namesake was. Bilhah, the maidservant of the barren Rachel, gave birth on Rachel’s knees, an ancient ceremony of adoption. She gives birth to Dan, Bereshiyth [Gen.] 30:3-6. This ceremony is not mentioned with the other sons of the maidservants of either Bilhah, nor Zilpah.
3. Hero with Magical Hair: According to the Shimshon account, Shimshon was a Nazirite (religious vows) and was not allowed that a razor should touch his hair, where his strength came from. When his hair was shaven, his strength disappeared until his hair began to regrow. I will not get into the Nazirite aspect, since it is moot. Shimshon broke so many aspects of the vow of Nazirite that it is a feeble attempt, on behalf of the Judaic editors, to use that as a cover for the mythical base of this story. There is no similarity of Shimshon’s magical hair to the other cultures around Kenaan, except the Mycenaean. Homers Iliad 20.39 calls Apollo [Phoebus – Shining One] “of the unshorn locks”.
4. Hero Enslaved by Womanly Wiles: Herakles apparently has the same problem with women that Shimshon does in the book of Shoftiym. For a man who supposedly took a religious vow of a Nazirite, he is sexually involved with Felishthiym women exclusively.
Herakles first wife was Megaera, whom he accidentally killed, along with their children, from a Hera induced post traumatic stress syndrome, mistaking them for enemies. There are other wives and many other affairs, producing numerous offspring called the Heraclids. Finally, he marries Deianeira, who unwittingly causes the death of Herakles by burning, where he races to