Yah(Iah, Ioh) Yah is the total divinity of the moon, as opposed to other Gods—Thoth, Khonsu—who represent certain aspects of it; Yah is the deity in the Egyptian pantheon whose name means ‘Moon’. The corollary to this, however, is that references to Yah are generally more astronomical than theological. One formula, though, which travels through the afterlife literature in diverse forms, seems to be addressed to Yah and Yah alone: in CT spell 93, “for going out into the day,” this formula appears as “O you Sole One who shines as the moon, I go forth among the masses to the gates of the Bark with those who are in the sunshine,” while CT spell 152, “going forth into the day and living after death,” has it as “O you Sole One who rises in the moon, O you Sole One who shines in the moon, I will go up to the sky among a multitude of others when those who are in the sunshine are released, while I have gone forth into this day that I may carry off that foe of mine.” BD spell 2′s version reads, “O Sole One who rises as the moon, O Sole One who shines as the moon, may N. go out with this thy multitude. Deliverer of them that are in the sunlight, open the netherworld,” adding “Lo, N. is gone forth by day to do whatever he may wish among the living,” while BD 65, “for going forth by day and overcoming one’s enemies,” prays of the moon “mayest thou go out with this thy multitude. Mayest thou deliver him that is with the blessed. Open the netherworld,” and adds, “Lo, I am ascended on this day, esteemed; my blessed ones [i.e., deceased relatives] give me life. Brought to me are my enemies, completely subdued, in the Council.” This formula seems to suggest beliefs about the moon which are known from certain other cultures, namely that the moon waxes each month with the souls of the dead ascending into the sky, souls that when the moon wanes are released back to the earth.Allen, T. G. 1974. The Book of the Dead or Going Forth by Day. Chicago: University of Chicago Press. [BD]Bernot, Denise et al., eds. 1962. La Lune: Mythes et Rites. Paris: Éditions du Seuil.Faulkner, R. O. 1973-8. The Ancient Egyptian Coffin Texts. 3 vols. Warminster: Aris & Phillips Ltd. [CT]
Yahweh Is A Pagan Name Copyright 1986 All Rights Reserved Revised 1998 May Not Be Posted On Any Other Web Site By Dr. G. Reckart, Pastor The Protoindo European god Yayash, Yaë or Yave, a protective god whose symbol was a tree, signifying possibly '"walking", "going", "a pilgrim", has been dated back to the Indus River valley, circa 2900 B.C.E. He has been identified with the Turko Syrian Yahveh, a "sacred animal or organization". "Yahweh appears to have been originally a sky god - a god of thunder and lightning. He was associated with mountains and was called by the enemies of Israel 'a god of the hills'. His manifestation was often as fire, as at Mount Sinai and in the burning bush." "A shorter form, 'Yah', was also used (Exodus 15:2) and some scholars believe that this is the older form, originating in an exclamation to God - 'Yah!' - which came to be accepted as the divine name. Others claim that it is from the root 'hayah', 'to be' or 'to become', and that it meant 'I am that I am' or I will be that I will be'. According to one tradition of the call of Moses, the divine name Yahweh was revealed to him in Egypt: - Great Events of Bible Times "Originally, these four consonants [in YHWH] represented the four members of the Heavenly Family: Y represented El the Father; H was Asherah the Mother; W corresponded to He the Son; and H was the Daughter Anath. In accordance with the royal traditions of the time and region, God's mysterious bride, the Matronit, was also reckoned to be his sister. In the Jewish cult of the Cabbala God's dual male-female image was perpetuated. Meanwhile other sects perceived the Shekinah or Matronit as the female presence of God on Earth. The divine marital chamber was the sanctuary of the Jerusalem Temple, but from the moment the Temple was destroyed, the Matronit was destined to roam the Earth while the male aspect of Jehovah was left to rule the heavens alone." - Laurence Gardner, Bloodline of the Holy Grail, p. 18 One of the last items faced concerning the Scriptures is of more recent origin and may account for the vast majority of the linguistic problems that occur. I refer to the reworking of the Hebrew language by the Masorites and Tiberians, between the 6th to 12th centuries C.E. The Masorites were responsible for many of the alterations in the vowels and definitions of the Hebrew words. In that the language had not been a spoken one for at least a hundred years before their endeavor, and not until 1948 was it brought back to life again after not being spoken for nearly 1600 years. This is one reason why meanings of a number of words are unknown thus making it difficult for the modern scholar to rely solely on the Hebrew version as the last authority. This is why the tablets from Ebla are still important as the language is akin to the Hebrew and can give us a clearer understanding of 'uncertain' words. - Rev. Robert Palmer (private correspondence). Because the Hebrew language does not employ vowels in its written form, the correct pronunciation of the Ineffable Name of God was lost & not rediscovered until about 300AD by the Kabbalists who gave it the title Tetragrammaton, "the word of four letters," & "the square name," or more simply, "the square." At that time the Shem-ha-meforash became represented by the simple form YHVH. -Charles Ponce, Kabbalah, p 175 This hypothesis is not intrinsically improbable, and in Aramaic, a language closely related to Hebrew, "to be" actually is hawa--but it should be noted that in adopting it we admit that, using the name Hebrew in the historical sense, Yahweh is not a Hebrew name. -Ency Brit 11Ed Vol 15 p 321 The causative theme of hayah is found in no Semitic language, except the late Syriac, but is replaced by that of some other root. Those, therefore who still regard it as causative refer it to hawah, found once in Hebrew in the form hawa "fell"; they interpret this as "he who causes to fall" (Robertson Smith; cf. Arab. "haway". -Ency Brit 1958 Ed Vol 12, p 996 The oldest exegetes, such as Onkelos, and the Targumim of Jerusalem regard "Ehyeh" and "Ehyeh asher Ehyeh" as the name of the Divinity. -Jewish Ency, Funk & Wagnalls, 1925 Ed p 119 Today we cannot know what the original vowels were, but Yahweh is as good as guess as we can make, though other spellings are often used. -Samuel Cartledge, A Conservative Introduction To The Old Testament, p51 It is perhaps true that God was known only by the word "Elohim" from Adam until Abraham. Abraham called God "Lord," ...in Hebrew Adonai (Genesis 18:3). Yet God said in Exodus 6:3 he was revealed to Abraham as Elshaddai and that by his name "Ehyeh" as given to Moses at the burning bush, he was not made known to Abraham. It was because Abraham called God "Adonai" that the Jews inserted this title meaning "Lord" into the scrolls at every instance "Ehyeh" was originally written after the revealing of it at the burning bush. There, when Moses asked God about his name, God said it was "Ehyeh asher Ehyeh" (translated I Am that I Am): and told Moses, tell them that "Ehyeh" (or I AM) has sent you. Since Moses wrote Genesis after he received the revelation of the new name of "Ehyeh" we can assume that Moses inserted into the sacred record the title/name "Adonai" or Lord, in such texts as Genesis 4:26. But it must be noted that in Genesis 4:26 the word "began" is Strongs #2490 in the Hebrew really means to profane the name of God by calling upon it in blasphemy. This does not mean Enos profane the name of God. It means in his day men began to blaspheme the name of God. The text says: "then began man to call upon the name of the LORD." Properly translated it would say: "then man blasphemed the name of ADONAI (LORD). First comes the name, men use it in respect, then the evil and wicked begin to blaspheme against it. This is parallel to the name Jesus. First comes the name and men use it with respect, then came the blasphemers against the name which we have had ever since. Noah had to put up with this prior to the flood. What is being said here is that men from that time, or the time of Enos, began to profane the name of God. Moses called God "Lord" (Adonai) here and the word rightly should be "Lord" and not as some backward interpolate, YHVH and then Yahweh. There can be absolutely no sacred name used prior to Exodus 3:14-15 other than those names revealed. Those revealed prior to this time were the names "God" (Elohim) and "Elshaddai" (God Almighty). Any place the title "Lord" appears prior to Exodus 3:14-15 is either an interpolation or it must have the meaning of Adonai (Strongs #136, 113). In each case of Abraham using the title "Lord" as in Genesis 22:14, the word was not a substitue of the tetragrammaton to then be translated Jehovah or Yahweh. Abraham had to say "Adonai jireh" (Lord I see, NOT Jehovah will provide). This is in harmony with the fact that until Moses received the sacred name "Ehyeh" at the burning bush, Abraham, Isaac, and Jacob knew the Deity only as Elohim-God, Elohim-God-Almighty-Elshaddai, and Adonai (LORD). One fact remaining: the word "Adonai" was not a name it was a title therefore God could say to Moses that he was known to Abraham, Isaac, and Jacob, by the name of Elshaddai, and by his name "Ehyeh or Ehjeh (the y has a J sound here)" he was not made known to them (Exodus 6:3). Twenty Two Guess Names From The Tetragrammaton Take Your Pick Yahueh (ya-hu-eh) Iahueh (i-a-hu-eh) Yahuah (ya-hu-ah) Iahuah (ia-hu-ah) Yahevahe (yah-e-va-he) Iahevahe (ia-he-va-he) Yohwah (yoh-wah) Iohwah (i-oh-wah) Yohweh (yoh-weh) Iohweh (i-oh-weh) Yahwah (yah-wah) Iahwah (i-ah-wah) Yehwah (yeh-wah) Iehwah (i-eh-wah) Yehweh (yeh-weh) Iehweh (i-eh-weh) Yahweh (yah-weh) Iahweh (i-ah-weh) Yahwe (yah-we) Iahwe (i-ah-we) Yahohewah (yah-o-he-wah) Iahohewah (i-a-ho-he-wah) Yahuwah (ya-hu-wah) Iahuwah (i-a-hu-wah) Yahveh (yah-veh) Yehveh (yeh-veh) Yahohevah (yah-o-he-vah) Jove (ho-ve) Jehovah (je-ho-vah) Iehovah (i-eh-ho-vah) The famous Isaiah Dead Sea scroll written in Babylonian Aramaic and shows the interpolation of the tetragrammaton written in the ancient paleo-Hebrew script into a blank space in the original document. This shows us that where the sacred name should have existed or was in the ancient text, blanks were created to insert the false name. Inserting the tetragrammaton into these blanks has been at a 2,800 year old mystery. Who did it and upon what authority? William Harwood in the book above offers an expose on the name of Yahweh. He says it is the name of a female goddess. While Harwood is an atheist and his goal is to destroy both the God of the Old Testament and Jesus of the new, he neverthelless offers some shocking information on the name Yahweh that is sure to shake the Yahwist sacred name movement to its foundation. They must prove him wrong in the borrowing of the name Yahuwah and addding the masculine "weh" and making it Yahweh. Scholars have their work cut out for them now. The little guys who are not scholars will not by mere words of denial cause this expose of Yahweh as the name of a false god to go away.
ELIJAH (a Hebrew name meaning " Yah[weh] is God ") , in the Bible, the greatest and sternest of the Hebrew prophets, makes his appearance in the narrative of the Old Testament with an abruptness not out of keeping with his character and work (I Kings xvii . 1).i The first and most important part of his career lay in the reign of Ahab, i.e. during the first half of the 9th century a.c . He is introduced as predicting the drought 2 God was to send upon Israel as a punishment for the apostasy into which Ahab had been led by his heathen wife Jezebel . During the first portion of this period Elijah found a refuge by the brook Cherith, " before the Jordan." This description leaves it uncertain whether the brook was to the east of Jordan in Elijah's native Gilead, or—less probably—to the west in Samaria . Here he drank of the brook and was fed by ravens, who night and morning brought him bread and flesh.3 When this had dried up, the • prophet betook himself to Zarephath, a Phoenician town near Sidon . At the gate of the town he met the widow to whom he had been sent, gathering sticks for the preparation of what she believed was to be her last meal . She received the prophet with hospitality, sharing with him her all but exhausted store, in faith of his promise in the name of the God of Israel that the supply would not fail so long as the drought lasted . During this period her son died and was miraculously restored to life in answer to the prayers of the prophet (I Kings XVii . 8-24) . Elijah emerged from his retirement in the third year, when, the famine having reached its worst, Ahab and his minister Obadiah had themselves to search the land for provender for the royal stables . To the latter Elijah suddenly appeared, and announced his intention of showing himself to Ahab . The king met Elijah with the reproach that he was " the troubler of Israel," which the prophet boldly flung back upon him who had forsaken the commandments of the Lord and followed the Baalim.4 The retort was accompanied by a challenge—or rather a command—to the king to assemble on Mount Carmel " all Israel " and the four hundred and fifty prophets of Baal .(The four hundred prophets of Asherah have been added later.) From the allusion to an "altar of Jehovah that was broken down " (I Kings xviii . 30) it has been inferred that Carmel was an ancient sacred place . (On Mount Carmel and Elijah's connexion with it in history and tradition see CARMEL.) The scene on Carmel is perhaps the grandest in the life of Elijah, or indeed in the whole of the Old Testament . As a typical embodiment for all time of the conflict between superstition and true religion, it is lifted out of the range of mere individual biography into that of spiritual symbolism, and it has accordingly furnished at once a fruitful theme for the religious teacher and 1 The text is uncertain . According to the LXX., he was a native of Tishbeh in Gilead; a more natural reading . KIostermann's conjecture that the original name of his home was Jabesh-Gilead is attractive but unnecessary . His appearance in the narrative, like Melchizedek, " without father, without mother " (Heb. vii . 3), gave rise to various rabbinical traditions, such as that he was Phinehas, the grandson of Aaron, returned to earth, or that he was an angel in human form . 2 Its duration is vaguely stated; from Luke iv . 25, James v . 17, we learn that it lasted three years and a half; but according to Phoenician tradition (Jos . Ant. viii .13 . 2) only one year . 3 The rationalistic view that the word translated " ravens " should be " Arabians " is improbable .Cheyne's suggestion that the unknown brook Cherith should be placed to the south of Judah agrees with Josephus (Ant. viii . 13 . 2, " he departed into the southern parts ") and with 1 Kings xix . 3, 8; " Jordan " may refer to another river, if it be not a gloss; see Cheyne, Ency . Bib., s.v . " Cherith." The sudden introduction of Elijah in xvii. r may be accounted for by the supposition that the commencement of the narrative had been omitted by the editor of xvi . 29 sqq . Hence we are not told the cause of Ahab's hostility towards Elijah, nor is the allusion to Jezebel's massacre of the prophets (xviii . 3, 13) explained .It would appear from Obadiah's words in ver . 9 that he himself was in fear of hp life . Later tradition supposed he was thecaptain of 2 Kings i . 13, or that the widow of 2 Kings iv: i had been his wife.a lofty inspiration for the artist . The false prophets were allowed to invoke their god in whatever manner they pleased . The only interruption came in the mocking encouragement of Elijah (r Kings xviii . 27), a rare instance of grim sarcastic humour occurring in the Bible . Its effect upon the false prophets was to increase their frenzy . The evening came,5 and the god had made no sign . Elijah now stepped forward with the quiet confidence and dignity that became the prophet and representative of the true God . All Israel is represented symbolically in the twelve stones with which he built the altar; and the water which he poured upon the sacrifice and into the surrounding trench was apparently designed to prevent the suspicion of fraud ! In striking contrast to the " vain repetitions " of the false prophets are the simple words with which Elijah makes his prayer to Yahweh, Once only, with the calm assurance of one who knew that his prayer would be answered, he invokes the God of his fathers .The answer comes at once: " Thefire of the Lord (Gen. xix . 24, Lev. x . 2) fell and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench." So convincing a sign was irresistible; all the people fell on their faces and acknowledged Yahweh as the true God . This was immediately followed by the destruction of the false prophets, slain by Elijah beside the brook Kishon (xviii . 40) . The deed, though not without parallel in the Old Testament history, stamps the peculiarly vindictive character of Elijah's prophetic mission .5 On the evening of the day that had witnessed the decisive contest, Elijah proceeded once more to the top of Carmel, and there, with " his face between his knees " (possibly engaged in the prayer referred to in James v . 27 sq.), waited for the longlooked-for blessing . His servant, sent repeatedly to search the sky for signs, returned the seventh time reporting a little cloud arising out of the sea " like a man's hand." The sky was speedily full of clouds and a great rain was falling when Ahab, to escape the storm, set out in his chariot for Jezreel . As a proof of Elijah's supernatural power, it is stated that the prophet, for some unknown object, ran before the chariot to the entrance of Jezreel, a distance of at least 16 m . On being told what had taken place, Jezebel sent a messenger to Elijah with a vow that ere another day had passed his life would be even as the lives of the prophets of Baal, and the threat was enough to cause him to take to instant flight (xix . 1-3; cp . LXX. in v .2) . The firststage of the journey was to Beersheba, on the southern limits of Judah . Here he left his servant (according to old Jewish tradition, the widow's son of Zarephath, afterwards the prophet Jonah), and proceeded a day's journey into the wilderness . Resting under a solitary broom bush (a kind of genisla), he gave vent to 'his disappointment in a prayer for death . By another of those many miraculous interpositions which occur in his history he was twice supplied with food and drink, in the strength of which he journeyed forty days and forty nights until he came to Horeb, where he lodged in a cave .? A hole " just large enough for a man's body " (Stanley), immediately below the summit of Jebel Musa, is still pointed out by tradition as the cave of Elijah . If the scene on Carmel is the grandest, that on Horeb is spiritually the most profound in the story of Elijah (xix . 9 sqq.) . Not in the strong wind that brake the rocks in.pieces, not in the earthquake, not in the fire, but in the still small voice that followed the Lord made himself known . A threefold commission was laid upon him: he was to return to Damascus and anoint Hazael king of Syria; he was to anoint Jehu, the son of Nimshi, 5 The definition of time by the stated oblation (xviii . 29, 36) is very noteworthy (cp . 2 Kings iii .20) . 5It is obvious that a purely rationalisticinterpretation of the great sign whereby Jahweh manifested himself would be out of place . But there is an interesting parallel in the legend of the kindling of the sacred fire and the igniting of the " thick water " in the time of Nehemiah (2 Mace. i . 18-36) . Elsewhere, there were sacred fires kindled by the aid of magical invocations (e.g . Hypaepa, Pausanias v . 27 . 3) . 7 Yahweh is here supposed to have his seat on the ancient mountain . " It was the God of the Exodus to whom he appealed, the ancient King of Israel in the journeyings through the wilderness." For the cave, cp . Ex. xxxiii . 22 .as king of Israel in place of Ahab; and as his own successor in the propheticoffice he was to anoint Elisha (xix . 15-18)•1 Leaving Horeb and proceeding northwards along the desert route to Damascus, Elijah met Elisha engaged at the plough probably near his native place, Abel-meholah, in the valley of the Jordan, and by the symbolical act of casting his mantle upon him, consecrated him to the prophetic office . This was the only command of the three which he fulfilled in person; the other two were carried out by his successor.' After the call of Elisha the narrative contains no notice of Elijah for several years, although the LXX., by placing 1 Kings xxi. before ch. xx., proceeds at once to the tragic story of Naboth's vineyard (see JEZEBEL) . He is now the champion of freedom and purity of life, like Nathan when he confronted David for the murder of Uriah . Without any indication of whence or how he came, he again appeared, as usual with startling abruptness, in the vine-yard when Ahab entered to take possession of it, and pronounced upon the king and his house that awful doom (1 Kings xxi . 17-24) which, though deferred for a time, was ultimately fulfilled to the letter (see JEHU) . With one more denunciation of the house of Ahab, Elijah's function as a messenger of wrath was fully discharged (2 Kings i.) . When Ahaziah, the son of Ahab, having injured himself by falling through a lattice, sent to inquire of Baal-zebub, the god of Ekron, whether he should recover, the prophet was commanded to appear to the messengers and tell them that, for this resort to a false god, the king should die . The effect of his appearance was such that they turned back without attempting to fulfil their errand . Ahaziah despatched a captain with a band of fifty to arrest him . They came upon Elijah seated on " the mount,"—probably Carmel . The imperious terms in which he was summoned to come down were punished by fire from heaven,which descended at the bidding of Elijah and consumed the whole land .A second captain and fifty were despatched, behaved in a similar way, and met the samefate . The leader of a third troop took a humbler tone, sued for mercy, and obtained it . Elijah then went with them to the king, but only to repeat before his face the doom he had already made known to his messengers, which was almost immediately afterwards fulfilled . The spirit, even the style of this narrative, points unmistakably to its being of late origin . It shocks the moral sense with its sanguinary character more than, perhaps, any other Old Testament story . The only mention of Elijah's name in the book of Chronicles (2 Chronicles xxi . 12-15) is where he is represented as sending a letter of rebuke and denunciation to Jehoram, son of Jehoshaphat, king of Judah . The chronological difficulties which are involved suggest that the floating traditions of this great personality were easily attached to well-known names whether strictly contemporary or not . It was before the death of Jehoshaphat that the last grand scene in Elijah's life occurred (2 Kings ii., see iii . 1) . He had taken up his residence with Elisha at one of the prophetic guilds at Gilgal . His approaching end seems to have been known to the guilds at Bethel and Jericho, both of which they visited in their last journey .At the Jordan, Elijah, wrapping his prophet's mantle together, smote the water with it, and so by a lastmiracle passed over on dry ground . When they had crossed the master desired the disciple to ask some parting blessing . The request for a double portion (i.e . i The theophany is clearly no rebuke to an impatient prophet, nor a lesson that the kingdom of heaven was to be built up by the slow and gentle operation of spiritual forces . It expresses the spirituality of Yahweh in a way that indicates a marked advance in the conception'of his nature . See Skinner, Century Bible, " Kings," ad loc . The geographical indications imply that in one account the journey to Damascus and the anointing of Hazael and Jehu must have intervened, and were omitted because another account ascribed these acts to Elisha (2 Kings viii. ix.) . In the latter we possess a more historical account of the anointing of Jehu, and Robertson Smith observes: " When the history in 1 Kings represents Elijah as personally commissioned to inaugurate [the revolution) by anointing Jehu and Hazael as well as Elisha, we see that the author's design is to gather up the whole contest between Yahweh and Baal in an ideal picture of Elijah and his work " (Ency . Brit . (9) art . KINGS, vcl. xiv, p . 85).probably a first-born's portion, Deut. xxi .17) 3 of the prophet's spirit Elijah characterized as a hard thing; but he promised togrant it if Elisha should see him when he was taken away . The end is told in words of simple sublimity: " And it came to pass, as they still went on and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both asunder; and Elijah went up by a whirlwind into heaven " (2 Kings ii. iI) . It is scarcely necessary to point out, however, that through the figure the narrative evidently means to convey as fact that Elijah passed from earth, not by the gates of death, but by miraculous translation . Such a supernatural close is in perfect harmony with a career into every stage of which the supernatural enters as an essential feature . For whatever explanation may be offered of the miraculous element in Elijah's life, it must obviously be one that accounts not for a few miraculous incidents only, which might be mere excrescences, but for a series of miraculous events so closely connected and so continuous as to form the main thread of the history . Elijah occupied an altogether peculiar place in later Jewish history and tradition . For the general belief that he should return for the restoration of, Israel cf . Mal. iv . 5-6; Matt. xi . 14, xvi . 14; Luke ix . 8; John i .21, and on the development of the thought see Bousset,Antichrist, s.v. and the Jewish Encyc. vol. v. p . 126 . In Mahommedan tradition Elijah is the everlasting youthful el-Khidr or el-Khadir . Elijah is canonized both in the Greek and in the Latin Churches, his festival being kept in both on the 2oth July—the date of his ascension in the nineteenth year of Jehoshaphat, according to Cornelius a Lapide . The natural and most reliable estimate of the career of Elijah is that which is based upon a critical examination of the narratives; see, in addition to Robertson Smith, Prophets of Israel (2), pp . 75 sqq., Cheyne, Hallowing of Criticism, the articles by Addis in Encyc . Bib., and J . Strachan, Hastings' Dict . Bib., H . Gunkel, Elias, Yahve u . Baal (Tubingen, 1906), the literature to KINGS, Booxs OF, and the histories referred to in JEws . There is difference of opinion as to the historical importance of both Elijah and Elisha; for a useful summary of views, as also for fuller bibliographical information, see W .R . Harper,Amos and Hosea (Internat . Grit . Comm.), pp. xxxiv.-xlix., and article HEBREW RELIGION . (W . R . S.; S . A .Read more: ELIJAH (a Hebrew name ... - Online Information article about ELIJAH (a Hebrew name ... http://encyclopedia.jrank.org/ECG_EMS/E ... z1y9tNMJto
I've been saying this for years. I understand that Michael Hoffman accepts Yahweh, the tetragrammaton, as divine. I don't understand why more don't see the tetragrammaton as a silly Jewish superstition derived from the Kabbalah.
Quote from: "Timothy_Fitzpatrick"I've been saying this for years. I understand that Michael Hoffman accepts Yahweh, the tetragrammaton, as divine. I don't understand why more don't see the tetragrammaton as a silly Jewish superstition derived from the Kabbalah.Back in the 90's, I bought a blue bible called the Restoration Of Original Sacred Name bible, which has either Yahweh or Yahveh, I do not remember which. I did not know that this was a concoction by Yids until you mentioned it recently. I do have a copy of an English translation of the Septuagint at home; I will look at what it says, verses what that blue bible says, and come back and post about it.
Why do they worship Saturn?
I would say most of Jewish apostasy is Pagan.... but the Tetragrammon is not. It actually is a "sound" that when spoken on a flat stone surface forms the Hebrew letters "YHWH" in sand.
Thuban also known by its Bayer designation Alpha Draconis (α Draconis, α Dra) is a star (or star system) in the constellation of Draco. A relatively inconspicuous star in the night sky of the Northern Hemisphere, it is historically significant as having been the north pole star in ancient times. Thuban is an Arabic word for snake ثعبان thuʿbān.
.......also why is it that most Christians hold the sabbath on the sunday when in the ten commandments its on Saturday. I notice that seventh day Adventists celebrate it on Saturday. CSR in your video it says that the sun helios in the earlier translations meant saturn and not the sun....why the morphing later in time?check this.....roger morneau "a trip into the supernatural"http://www.youtube.com/watch?v=Ird-BKuPRlwan ex satanist convert to seventh day adventism......satanists/jews/saturnists he claims fear seventh day adventists....is this because they observe the sabbath on a saturday?I'd like someone more versed in Biblical literature than me to elaborate please.
QuoteI would say most of Jewish apostasy is Pagan.... but the Tetragrammon is not. It actually is a "sound" that when spoken on a flat stone surface forms the Hebrew letters "YHWH" in sand.i've discussed this with you a couple of years ago, but i want to see a source and preferably an experiment. Are there any other words for example that can be made using this method?
he shapes, figures and patterns of motion that appeared proved to be primarily a function of frequency, amplitude, and the inherent characteristics of the various materials. He also discovered that under certain conditions he could make the shapes change continuously, despite his having altered neither frequency nor amplitude!The vowel A in sandWhen Jenny experimented with fluids of various kinds he produced wave motions, spirals, and wave-like patterns in continuous circulation. In his research with plant spores, he found an enormous variety and complexity, but even so, there was a unity in the shapes and dynamic developments that arose. With the help of iron filings, mercury, viscous liquids, plastic-like substances and gases, he investigated the three-dimensional aspects of the effect of vibration.In his research with the tonoscope, Jenny noticed that when the vowels of the ancient languages of Hebrew and Sanskrit were pronounced, the sand took the shape of the written symbols for these vowels, while our modern languages, on the other hand, did not generate the same result! How is this possible? Did the ancient Hebrews and Indians know this? Is there something to the concept of "sacred language," which both of these are sometimes called? What qualities do these "sacred languages," among which Tibetan, Egyptian and Chinese are often numbered, possess? Do they have the power to influence and transform physical reality, to create things through their inherent power, or, to take a concrete example, through the recitation or singing of sacred texts, to heal a person who has gone "out of tune"?http://www.world-mysteries.com/sci_cymatics.htm
The title page of Illuminist revolutionary Marquis de Sade’s Justine depicts the Illuminist triangle with the Cabalistic tetragrammaton. The Marquis de Sade was a key figure in the bloody French Revolution and also the father of Sadism.