Looking for Jesus according to Matthew

[JLG]

Hi Thanks

Just one obscure word Nephilim is needed

Sons of God are those led by the Spirit of Christ always born-again believer. Never referred to as demons what are called fallen angels. Some sort of imaginary invisible creation that can change shape from invisible to visible. Like a Twighlight Zone

Hebrew Nephilim used 9 times in the Bible one of the few words not translated into English. Making the understanding obscure. Nephilim "the famous ones" or men of renown.

The Hollywood version. Goliath the renown giant of popularity from the enemy camp tried to make prophecy of Christ without effect. David the superstar the renowned empowered by the Holy Father with one little GPS guided stone made the enemies superstar fall flat on his renowned face

Numbers 16:2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

Isaiah 14:20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.

Some change the meaning of the words to take away the spiritual value hid in parables. violating the loving warning not to add new meaning (Deuteronomy 4:2) it can rake away the understnding of the one author

Like the Greek obscure word sabbath simply meaning "rest" a non-time sensitive word that some have made sensitive to time (7) as built it yourself gospel of self-righteousness. Or the obscure Greek apostles simply messenger (UPS, Fed X, Pony Express, Amazon etc )And therefore sent messenger apostle like that of Abel the first martyr

Angelos messengers. Apostles sent messenger (angelos) Not infallible holy ones

No invisible creation > no "let there be" and nothing changes nothing

Angel fake word coined in the 10-century needed to make the patron saints angels messengers male and female gods in the likeness of dying mankind. Hollywood show time .

- In Genesis 6:1, we are told about men who began to multiply on the earth and who had daughters!

- In Genesis 6:2, we are told about the sons of God who saw the daughters of men / human beings, meaning they are not men / human beings!

- In Genesis 6:4, we are told about the Nephilim who were on the earth on those days, meaning at this special period of time, and afterward as well!

- And we are told about the Nephilim when the sons of God had relations with the daughters of men, meaning they were the sons of these sons of God who had relations with the daughters of men!

- And the verse specifies that these daughters of men bore them children who became the mighty men of old, men of renown!

- These, at the difference of the sons of God were men / human beings!

 

[JLG]

Hi Thanks

Just one obscure word Nephilim is needed

Sons of God are those led by the Spirit of Christ always born-again believer. Never referred to as demons what are called fallen angels. Some sort of imaginary invisible creation that can change shape from invisible to visible. Like a Twighlight Zone

Hebrew Nephilim used 9 times in the Bible one of the few words not translated into English. Making the understanding obscure. Nephilim "the famous ones" or men of renown.

The Hollywood version. Goliath the renown giant of popularity from the enemy camp tried to make prophecy of Christ without effect. David the superstar the renowned empowered by the Holy Father with one little GPS guided stone made the enemies superstar fall flat on his renowned face

Numbers 16:2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

Isaiah 14:20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.

Some change the meaning of the words to take away the spiritual value hid in parables. violating the loving warning not to add new meaning (Deuteronomy 4:2) it can rake away the understnding of the one author

Like the Greek obscure word sabbath simply meaning "rest" a non-time sensitive word that some have made sensitive to time (7) as built it yourself gospel of self-righteousness. Or the obscure Greek apostles simply messenger (UPS, Fed X, Pony Express, Amazon etc )And therefore sent messenger apostle like that of Abel the first martyr

Angelos messengers. Apostles sent messenger (angelos) Not infallible holy ones

No invisible creation > no "let there be" and nothing changes nothing

Angel fake word coined in the 10-century needed to make the patron saints angels messengers male and female gods in the likeness of dying mankind. Hollywood show time .

- Now in Job 2:1, the sons of God present themselves before Yah.weh and the devil does the same!

- In Job 2:2, the devil says to Yah.weh he was on the earth!

- We are told exactly the same in Job 1:6 and on!

 

[JLG]

7) The Eridu Genesis

Enki was associated with fresh water, as was Eridu itself since it was located in the southern marshes of the Euphrates River, and so it is no surprise that both Enki and Eridu feature in the earliest of the Great Flood stories from which the later tale of Noah and his Ark was developed. The Eridu Genesis (composed c. 2300 BCE) is the earliest description of the Great Flood, pre-dating the biblical book of Genesis, and is the tale of the good man Utnapishtim (also known as Atrahasis or Ziusudra) who builds a great boat by the will of the gods and gathers inside 'the seed of life' at Enki's suggestion. Enki was instrumental in the creation of humanity and when Enlil, King of the Gods, grew tired of humanity's noise and decided to destroy them, it was Enki who preserved life on earth by saving Utnapishtim and life on earth.

The Eridu Genesis may have been the first written record of a long oral tradition of a time around 2800 BCE when the Euphrates rose high above her banks and flooded the region. Excavations at Ur by Leonard Wooley in 1922 revealed an eight-foot layer of silt and clay, consistent with the sediment of the Euphrates, which seemed to support the claim of a catastrophic flood in the area around 2800 BCE. Notes of the excavation taken by Wooley's assistant, Max Mallowan, however, showed the event was clearly a local, not a global, event.

 

[JLG]

8) Another garden of eden and immortality

A proto-Genesis tale of the Garden has been found at Eridu in which Tagtug the Weaver (or gardener) is cursed by Enki for eating of the fruit of the forbidden tree in the garden after being told not to. Eridu is further associated with the tale of the great sage Adapa (son of Enki), who was initiated into the meaning of life and all understanding by the god of wisdom but was ultimately tricked by him and denied the one thing he most wanted: knowledge of life without death, to live forever.

The desire for immortality features prominently in Mesopotamian literature, and Sumerian writings specifically, and is epitomized in the story of Gilgamesh of Uruk. Uruk's link to Eridu is significant in that Eridu's initial importance was later eclipsed by the rise of Uruk. This transferrence of power and prestige has been seen by some scholars (Samuel Noah Kramer and Paul Kriwaczek among them) as the beginnings of urbanization in Mesopotamia and a significant shift from the rural model of agrarian life to an urban-centered model. The story of Inanna and the God of Wisdom, in which the goddess of Uruk takes away the sacred meh (gifts of civilization) from Enki, the god of Eridu, can be seen as an ancient story symbolizing this shift in the paradigm of Sumerian culture. The prosperous commercial center of Uruk superceded the rural Eridu.

 

[JLG]

9) Eridu as Babel​

Even so, Eridu was an important center for trade as well as religion and, at its height, was a great 'melting pot' of cultures and diversity, as evidenced by the various forms of artistry found among the ruins. Under the reigns of Ur-Nammu and Shulgi, the city prospered. Bertman writes:

The citizens of ancient Eridu were [justly] proud of another structure [besides Enki's temple]: a mighty ziggurat dedicated around 2100 BCE by Ur-Nammu, king of Ur, and his son. Though its eroded platform stands only about 30 feet today, its base of oven-baked brick measures over 150 by 200 feet and once supported a far more imposing structure. (20)

The great Ziggurat of Amar-Suen (r. 1982-1973 BCE), son of Shulgi of Ur, in the center of the city has been associated with the Biblical Tower of Babel from the Book of Genesis and the city itself with the Biblical city of Babel. This association springs from archaeological discoveries which support the claim that the Ziggurat of Amar-Suen more closely resembles the description of the biblical tower than any description of the ziggurat at Babylon.

Further, the Babylonian historian Berossus (l. c. 200 BCE), who was a major source for later Greek historians, seems to be clearly referring to Eridu when he writes of 'Babel' as `Babylon'. His `Babylon' is in the southern marshes of the Euphrates and is patronized by the god of wisdom and fresh water. This association strongly suggests that Eridu is the original biblical Babel as the story of the great Ziggurat of Amar-Suen was most likely passed down orally before Berossus set the legendary structure down in writing.

 

[JLG]

10) Conclusion​

Eridu was abandoned intermittently over the years for reasons which remain unclear and, finally, left behind completely sometime around the year 600 BCE. The cause is most likely overuse of the land. Scholar Lewis Mumford, who has studied the phenomenon of the city both ancient and modern, points out that a city will decline when it is "no longer in a symbiotic relationship with its surrounding land" (6). This is no doubt what brought down many, if not most of the great cities of Mesopotamia that were not destroyed in conquest.

As a popular religious and trade center, Eridu no doubt attracted many people as pilgrims and merchants, not to mention its citizens, and so the drain on the surrounding resources could have been quite significant and, finally, simply too much for the populace to endure. It is possible, even likely, that the city was periodically abandoned to allow the land to recover. Whatever the reason for its final abandonment, the ruins of Eridu today are largely wind-swept sand dunes. Very little now remains to remind a visitor of the once mighty city which was thought to be founded and loved by the gods.

 

[Garee]

- Now in Job 2:1, the sons of God present themselves before Yah.weh and the devil does the same!

- In Job 2:2, the devil says to Yah.weh he was on the earth!

- We are told exactly the same in Job 1:6 and on!

(24/7)>he comes alone side of the Sons of God born again believers in a hope of making Christian's prayer without effect Prayers called the golden bowl Gold represent faith Christ labor of love

Job 1:6;Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
;And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.

Revelation 8:3And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

Revelation 8:4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's messenger hand.

 

[Bill]

10) Conclusion​

Eridu was abandoned intermittently over the years for reasons which remain unclear and, finally, left behind completely sometime around the year 600 BCE. The cause is most likely overuse of the land. Scholar Lewis Mumford, who has studied the phenomenon of the city both ancient and modern, points out that a city will decline when it is "no longer in a symbiotic relationship with its surrounding land" (6). This is no doubt what brought down many, if not most of the great cities of Mesopotamia that were not destroyed in conquest.

As a popular religious and trade center, Eridu no doubt attracted many people as pilgrims and merchants, not to mention its citizens, and so the drain on the surrounding resources could have been quite significant and, finally, simply too much for the populace to endure. It is possible, even likely, that the city was periodically abandoned to allow the land to recover. Whatever the reason for its final abandonment, the ruins of Eridu today are largely wind-swept sand dunes. Very little now remains to remind a visitor of the once mighty city which was thought to be founded and loved by the gods.

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

 

[JLG]

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

- We must look at Exodus chapter 3!

- We can start at Exodus 3:13:

Then Moses
מֹשֶׁ֜ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

asked
וַיֹּ֨אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

God,
הָֽאֱלֹהִ֗ים (hā·’ĕ·lō·hîm)
Article | Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

“Suppose
הִנֵּ֨ה (hin·nêh)
Interjection
Strong's 2009: Lo! behold!

I
אָנֹכִ֣י (’ā·nō·ḵî)
Pronoun - first person common singular
Strong's 595: I

go
בָא֮ (ḇā)
Verb - Qal - Participle - masculine singular
Strong's 935: To come in, come, go in, go

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Israelites
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

and say
וְאָמַרְתִּ֣י (wə·’ā·mar·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 559: To utter, say

to them,
לָהֶ֔ם (lā·hem)
Preposition | third person masculine plural
Strong's Hebrew

‘The God
אֱלֹהֵ֥י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers
אֲבוֹתֵיכֶ֖ם (’ă·ḇō·w·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

has sent
שְׁלָחַ֣נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

me to you,’
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

and they ask
וְאָֽמְרוּ־ (wə·’ā·mə·rū-)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 559: To utter, say

me,
לִ֣י (lî)
Preposition | first person common singular
Strong's Hebrew

‘What
מַה־ (mah-)
Interrogative
Strong's 4100: What?, what!, indefinitely what

is His name?’
שְּׁמ֔וֹ (šə·mōw)
Noun - masculine singular construct | third person masculine singular
Strong's 8034: A name

What
מָ֥ה (māh)
Interrogative
Strong's 4100: What?, what!, indefinitely what

should I tell
אֹמַ֖ר (’ō·mar)
Verb - Qal - Imperfect - first person common singular
Strong's 559: To utter, say

them?”
אֲלֵהֶֽם׃ (’ă·lê·hem)
Preposition | third person masculine plural
Strong's 413: Near, with, among, to

- - We can see a big difference between the value of God's name and how people treat God's name today!

 

[JLG]

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

- In Exodus 3:14, God is quite clear:

God
אֱלֹהִים֙ (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

said
וַיֹּ֤אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Moses,
מֹשֶׁ֔ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

“I AM
אֶֽהְיֶ֖ה (’eh·yeh)
Verb - Qal - Imperfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

WHO
אֲשֶׁ֣ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

I AM.
אֶֽהְיֶ֑ה (’eh·yeh)
Verb - Qal - Imperfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

This is what
כֹּ֤ה (kōh)
Adverb
Strong's 3541: Like this, thus, here, now

you are to say
וַיֹּ֗אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

to the Israelites:
לִבְנֵ֣י (liḇ·nê)
Preposition-l | Noun - masculine plural construct
Strong's 1121: A son

‘I AM
אֶֽהְיֶ֖ה (’eh·yeh)
Verb - Qal - Imperfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

has sent me
שְׁלָחַ֥נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

to you.’”
אֲלֵיכֶֽם׃ (’ă·lê·ḵem)
Preposition | second person masculine plural
Strong's 413: Near, with, among, to

- God has a name and it is not God or a mere title!

 

[JLG]

I was wondering if you would take the time using your method to show verbage- In on the phrase of God speaking to Moses. "I am who am"

- In Exodus 3:15, God adds:

God
אֱלֹהִ֜ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

also
ע֨וֹד (‘ō·wḏ)
Adverb
Strong's 5750: Iteration, continuance, again, repeatedly, still, more

told
וַיֹּאמֶר֩ (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

Moses,
מֹשֶׁ֗ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

“Say
תֹאמַר֮ (ṯō·mar)
Verb - Qal - Imperfect - second person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Israelites,
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

‘The LORD,
יְהוָ֞ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

the God
אֱלֹהֵ֣י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers—
אֲבֹתֵיכֶ֗ם (’ă·ḇō·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

the God
אֱלֹהֵ֨י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Abraham,
אַבְרָהָ֜ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

the God
אֱלֹהֵ֥י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Isaac,
יִצְחָ֛ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and the God
וֵאלֹהֵ֥י (wê·lō·hê)
Conjunctive waw | Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Jacob—
יַעֲקֹ֖ב (ya·‘ă·qōḇ)
Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

has sent
שְׁלָחַ֣נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

me to you.’
אֲלֵיכֶ֑ם (’ă·lê·ḵem)
Preposition | second person masculine plural
Strong's 413: Near, with, among, to

This
זֶה־ (zeh-)
Pronoun - masculine singular
Strong's 2088: This, that

is My name
שְּׁמִ֣י (šə·mî)
Noun - masculine singular construct | first person common singular
Strong's 8034: A name

forever,
לְעֹלָ֔ם (lə·‘ō·lām)
Preposition-l | Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

and this
וְזֶ֥ה (wə·zeh)
Conjunctive waw | Pronoun - masculine singular
Strong's 2088: This, that

is how I am to be remembered
זִכְרִ֖י (ziḵ·rî)
Noun - masculine singular construct | first person common singular
Strong's 2143: A memento, recollection, commemoration

in every generation.
לְדֹ֥ר (lə·ḏōr)
Preposition-l | Noun - masculine singular
Strong's 1755: A revolution of time, an age, generation, a dwelling

- God says himself that Yah.weh is his name forever!

- It can't be clearer!

- Those who refuse it speak against Yah.weh!

 

[JLG]

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

- Then in Exodus chapter 6, Yah.weh explains his name!

- Let's start with Exodus 6:2

God
אֱלֹהִ֜ים (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

also
ע֨וֹד (‘ō·wḏ)
Adverb
Strong's 5750: Iteration, continuance, again, repeatedly, still, more

told
וַיֹּאמֶר֩ (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

Moses,
מֹשֶׁ֗ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

“Say
תֹאמַר֮ (ṯō·mar)
Verb - Qal - Imperfect - second person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the Israelites,
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

‘The LORD,
יְהוָ֞ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

the God
אֱלֹהֵ֣י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of your fathers—
אֲבֹתֵיכֶ֗ם (’ă·ḇō·ṯê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 1: Father

the God
אֱלֹהֵ֨י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Abraham,
אַבְרָהָ֜ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

the God
אֱלֹהֵ֥י (’ĕ·lō·hê)
Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Isaac,
יִצְחָ֛ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and the God
וֵאלֹהֵ֥י (wê·lō·hê)
Conjunctive waw | Noun - masculine plural construct
Strong's 430: gods -- the supreme God, magistrates, a superlative

of Jacob—
יַעֲקֹ֖ב (ya·‘ă·qōḇ)
Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

has sent
שְׁלָחַ֣נִי (šə·lā·ḥa·nî)
Verb - Qal - Perfect - third person masculine singular | first person common singular
Strong's 7971: To send away, for, out

me to you.’
אֲלֵיכֶ֑ם (’ă·lê·ḵem)
Preposition | second person masculine plural
Strong's 413: Near, with, among, to

This
זֶה־ (zeh-)
Pronoun - masculine singular
Strong's 2088: This, that

is My name
שְּׁמִ֣י (šə·mî)
Noun - masculine singular construct | first person common singular
Strong's 8034: A name

forever,
לְעֹלָ֔ם (lə·‘ō·lām)
Preposition-l | Noun - masculine singular
Strong's 5769: Concealed, eternity, frequentatively, always

and this
וְזֶ֥ה (wə·zeh)
Conjunctive waw | Pronoun - masculine singular
Strong's 2088: This, that

is how I am to be remembered
זִכְרִ֖י (ziḵ·rî)
Noun - masculine singular construct | first person common singular
Strong's 2143: A memento, recollection, commemoration

in every generation.
לְדֹ֥ר (lə·ḏōr)
Preposition-l | Noun - masculine singular
Strong's 1755: A revolution of time, an age, generation, a dwelling

- Then we can keep on Exodus 6:3

I appeared
וָאֵרָ֗א (wā·’ê·rā)
Conjunctive waw | Verb - Nifal - Consecutive imperfect - first person common singular
Strong's 7200: To see

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Abraham,
אַבְרָהָ֛ם (’aḇ·rā·hām)
Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Isaac,
יִצְחָ֥ק (yiṣ·ḥāq)
Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and to
וְאֶֽל־ (wə·’el-)
Conjunctive waw | Preposition
Strong's 413: Near, with, among, to

Jacob
יַעֲקֹ֖ב (ya·‘ă·qōḇ)
Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

as God
בְּאֵ֣ל (bə·’êl)
Preposition-b | Noun - masculine singular
Strong's 410: Strength -- as adjective, mighty, the Almighty

Almighty,
שַׁדָּ֑י (šad·dāy)
Noun - proper - masculine singular
Strong's 7706: The Almighty

but I did not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

reveal Myself
נוֹדַ֖עְתִּי (nō·w·ḏa‘·tî)
Verb - Nifal - Perfect - first person common singular
Strong's 3045: To know

to them
לָהֶֽם׃ (lā·hem)
Preposition | third person masculine plural
Strong's Hebrew

by My name,
וּשְׁמִ֣י (ū·šə·mî)
Conjunctive waw | Noun - masculine singular construct | first person common singular
Strong's 8034: A name

‘the LORD.’
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

- Thus there is a difference between God Almighty and Yah.weh!

- And Yah.weh is more powerful than God Almighty!

 

[JLG]

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

- Exodus 6:4

I also
וְגַ֨ם (wə·ḡam)
Conjunctive waw | Conjunction
Strong's 1571: Assemblage, also, even, yea, though, both, and

established
הֲקִמֹ֤תִי (hă·qi·mō·ṯî)
Verb - Hifil - Perfect - first person common singular
Strong's 6965: To arise, stand up, stand

My covenant
בְּרִיתִי֙ (bə·rî·ṯî)
Noun - feminine singular construct | first person common singular
Strong's 1285: A covenant

with
אִתָּ֔ם (’it·tām)
Preposition | third person masculine plural
Strong's 854: Nearness, near, with, by, at, among

them to give
לָתֵ֥ת (lā·ṯêṯ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 5414: To give, put, set

them the land
אֶ֣רֶץ (’e·reṣ)
Noun - feminine singular construct
Strong's 776: Earth, land

of Canaan,
כְּנָ֑עַן (kə·nā·‘an)
Noun - proper - masculine singular
Strong's 3667: Canaan -- a son of Ham, also his descendants and their land West of the Jordan

the land where
אֶ֥רֶץ (’e·reṣ)
Noun - feminine singular construct
Strong's 776: Earth, land

they lived as foreigners.
גָּ֥רוּ (gā·rū)
Verb - Qal - Perfect - third person common plural
Strong's 1481: To turn aside from the road, sojourn, to shrink, fear, to gather for, hostility

- There we go!

- God made a promise to Abraham, Isaac, and Jacob that is to give them the land of Canaan!

 

[JLG]

I was wondering if you would take the time using your method to show verbage on the phrase of God speaking to Moses. "I am who am"

- Exodus 6:6-8

Therefore
לָכֵ֞ן (lā·ḵên)
Adverb
Strong's 3651: So -- thus

tell
אֱמֹ֥ר (’ĕ·mōr)
Verb - Qal - Imperative - masculine singular
Strong's 559: To utter, say

the Israelites:
לִבְנֵֽי־ (liḇ·nê-)
Preposition-l | Noun - masculine plural construct
Strong's 1121: A son

‘I
אֲנִ֣י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am the LORD,
יְהוָה֒ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

and I will bring
וְהוֹצֵאתִ֣י (wə·hō·w·ṣê·ṯî)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - first person common singular
Strong's 3318: To go, bring, out, direct and proxim

you
אֶתְכֶ֗ם (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

out from under
מִתַּ֙חַת֙ (mit·ta·ḥaṯ)
Preposition-m
Strong's 8478: The bottom, below, in lieu of

the yoke
סִבְלֹ֣ת (siḇ·lōṯ)
Noun - feminine plural construct
Strong's 5450: Porterage

of the Egyptians
מִצְרַ֔יִם (miṣ·ra·yim)
Noun - proper - feminine singular
Strong's 4714: Egypt -- a son of Ham, also his descendants and their country in Northwest Africa

and deliver
וְהִצַּלְתִּ֥י (wə·hiṣ·ṣal·tî)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - first person common singular
Strong's 5337: To strip, plunder, deliver oneself, be delivered, snatch away, deliver

you
אֶתְכֶ֖ם (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

from their bondage.
מֵעֲבֹדָתָ֑ם (mê·‘ă·ḇō·ḏā·ṯām)
Preposition-m | Noun - feminine singular construct | third person masculine plural
Strong's 5656: Work of any kind

I will redeem
וְגָאַלְתִּ֤י (wə·ḡā·’al·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 1350: To redeem, act as kinsman

you
אֶתְכֶם֙ (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

with an outstretched
נְטוּיָ֔ה (nə·ṭū·yāh)
Verb - Qal - QalPassParticiple - feminine singular
Strong's 5186: To stretch out, spread out, extend, incline, bend

arm
בִּזְר֣וֹעַ (biz·rō·w·a‘)
Preposition-b | Noun - feminine singular
Strong's 2220: The arm, the foreleg, force

and with mighty
גְּדֹלִֽים׃ (gə·ḏō·lîm)
Adjective - masculine plural
Strong's 1419: Great, older, insolent

acts of judgment.
וּבִשְׁפָטִ֖ים (ū·ḇiš·p̄ā·ṭîm)
Conjunctive waw, Preposition-b | Noun - masculine plural
Strong's 8201: A sentence, infliction

_______________________________________________________________________________________________________________________

I will take
וְלָקַחְתִּ֨י (wə·lā·qaḥ·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 3947: To take

you
אֶתְכֶ֥ם (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

as My own
לִי֙ (lî)
Preposition | first person common singular
Strong's Hebrew

people,
לְעָ֔ם (lə·‘ām)
Preposition-l | Noun - masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

and I will be
וְהָיִ֥יתִי (wə·hā·yî·ṯî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

your
לָכֶ֖ם (lā·ḵem)
Preposition | second person masculine plural
Strong's Hebrew

God.
לֵֽאלֹהִ֑ים (lê·lō·hîm)
Preposition-l | Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

Then you will know
וִֽידַעְתֶּ֗ם (wî·ḏa‘·tem)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural
Strong's 3045: To know

that
כִּ֣י (kî)
Conjunction
Strong's 3588: A relative conjunction

I
אֲנִ֤י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am the LORD
יְהוָה֙ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

your God,
אֱלֹ֣הֵיכֶ֔ם (’ĕ·lō·hê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

who brought
הַמּוֹצִ֣יא (ham·mō·w·ṣî)
Article | Verb - Hifil - Participle - masculine singular
Strong's 3318: To go, bring, out, direct and proxim

you
אֶתְכֶ֔ם (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

out from under
מִתַּ֖חַת (mit·ta·ḥaṯ)
Preposition-m
Strong's 8478: The bottom, below, in lieu of

the yoke
סִבְל֥וֹת (siḇ·lō·wṯ)
Noun - feminine plural construct
Strong's 5450: Porterage

of the Egyptians.
מִצְרָֽיִם׃ (miṣ·rā·yim)
Noun - proper - feminine singular
Strong's 4714: Egypt -- a son of Ham, also his descendants and their country in Northwest Africa

_______________________________________________________________________________________________________________________

And I will bring
וְהֵבֵאתִ֤י (wə·hê·ḇê·ṯî)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - first person common singular
Strong's 935: To come in, come, go in, go

you
אֶתְכֶם֙ (’eṯ·ḵem)
Direct object marker | second person masculine plural
Strong's 853: Untranslatable mark of the accusative case

into
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the land
הָאָ֔רֶץ (hā·’ā·reṣ)
Article | Noun - feminine singular
Strong's 776: Earth, land

that
אֲשֶׁ֤ר (’ă·šer)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

I swore
נָשָׂ֙אתִי֙ (nā·śā·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 5375: To lift, carry, take

to give
לָתֵ֣ת (lā·ṯêṯ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 5414: To give, put, set

to Abraham,
לְאַבְרָהָ֥ם (lə·’aḇ·rā·hām)
Preposition-l | Noun - proper - masculine singular
Strong's 85: Abraham -- 'exalted father', the father of the Jewish nation

Isaac,
לְיִצְחָ֖ק (lə·yiṣ·ḥāq)
Preposition-l | Noun - proper - masculine singular
Strong's 3327: Isaac -- 'he laughs', son of Abraham and Sarah

and Jacob.
וּֽלְיַעֲקֹ֑ב (ū·lə·ya·‘ă·qōḇ)
Conjunctive waw, Preposition-l | Noun - proper - masculine singular
Strong's 3290: Jacob -- a son of Isaac, also his desc

I will give
וְנָתַתִּ֨י (wə·nā·ṯat·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 5414: To give, put, set

it
אֹתָ֥הּ (’ō·ṯāh)
Direct object marker | third person feminine singular
Strong's 853: Untranslatable mark of the accusative case

to you
לָכֶ֛ם (lā·ḵem)
Preposition | second person masculine plural
Strong's Hebrew

as a possession.
מוֹרָשָׁ֖ה (mō·w·rā·šāh)
Noun - feminine singular
Strong's 4181: A possession

I
אֲנִ֥י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am the LORD!’”
יְהוָֽה׃ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

- Yes, Yah.weh is the God of the promise or of the promises!

- So powerful!

- How is it possible not to understand that?

- What a shame?

 

[JLG]

Eridu Genesis 1)

The Sumerian Flood Story (also known as the Eridu Genesis, The Flood Story, Sumerian Creation Myth, Sumerian Deluge Myth) is the oldest Mesopotamian text relating the tale of the Great Flood which would appear in later works such as the Atrahasis (17th century BCE) and The Epic of Gilgamesh (c. 2150-1400 BCE).

The tale is also – most famously – told as the story of Noah and his ark from the biblical Book of Genesis (earliest possible date c. 1450 BCE, latest, c. 800-600 BCE). The story is dated to c. 1600 BCE in its written form but is thought to be much older, preserved by oral tradition until committed to writing.

The extant work is badly damaged, with a number of significant lines missing, but can still be read and easily understood as an early Great Flood story. Scholars who have studied the text generally rely on the later Akkadian/Babylonian Atrahasis – which tells the same tale – to fill in the blanks of missing text from the broken tablet. The story most likely influenced the Egyptian “flood story” known as The Book of the Heavenly Cow (dated, in part, to the First Intermediate Period of Egypt, 2181-2040 BCE) but certainly was the inspiration for the later Mesopotamian works as well as the biblical narrative of Noah.

The story was first discovered in 1893, during the period of widespread expeditions and excavations throughout Mesopotamia funded by Western institutions. The good man in this version of the tale, chosen to survive the flood and preserve life on earth, is the Priest-King Ziudsura of the city of Suruppak (whose name means “life of long days”). This same figure appears in The Instructions of Shuruppag (c. 2000 BCE) and as Atrahasis (“exceedingly wise”) in the later work that bears his name, as Utnapishtim (“he found life”) in The Epic of Gilgamesh, and as Noah (“rest” or “peace”) in the Book of Genesis.

 

[JLG]

Eridu Genesis 2)

Expeditions & Discovery​

In the 19th century, western institutions, including museums and universities, funded expeditions to Mesopotamia in hopes of finding physical evidence which would corroborate the historicity of biblical narratives. The 19th century saw the unprecedented practice of increasingly critical readings of the Bible which questioned long-held beliefs regarding its divine origin and supposed infallibility.

Cuneiform tablets contained a number of stories which appeared in the biblical narratives & predated them; among these was the Sumerian Flood Story.

This age of skepticism would see the publication of Darwin's Origin of Species in 1859 suggesting that human beings, rather than created by God as “a little lower than the angels” (Psalm 8:5), evolved from primates. In 1882, the German philosopher Friedrich Nietzsche published his work The Gay Science, containing the famous line, “God is dead and we have killed him”, alluding to the seeming triumph of technology and secularism over traditional religious belief.

Prior to the rise of secular skepticism, and even during the period when Darwin and Nietzsche were writing, the Bible was considered the oldest book in the world, completely original, and of divine origin. This view was encouraged by the work of the archbishop James Ussher (l. 1581-1656), creator of the Ussher Chronology which, relying primarily on the Book of Genesis and referencing other biblical narratives, dates the creation of the world to 22 October 4004 BCE at 6:00 pm. Since the Bible was believed to have been written by God, it was infallible and could be trusted not only in dating the age of the earth but for any other aspect of human existence.

 

[JLG]

Eridu Genesis 3)

The expeditions sent to Mesopotamia were supposed to find evidence supporting this view but found the exact opposite. Cuneiform tablets, deciphered from the mid-19th century onwards, challenged the traditional view of the Bible directly in that they contained a number of stories, motifs, and symbols which appeared in the biblical narratives and predated them; among these was the Sumerian Flood Story, the first known account of the tale people of the time knew as Noah's Ark.

The badly damaged tablet was discovered in the ruins of the ancient city of Nippur by an expedition funded by the University of Pennsylvania in 1893. It was left untranslated until 1912 when the German Assyriologist Arno Poebel (l. 1881-1958) deciphered it as part of his job for the University of Pennsylvania. The existence of a pre-biblical account of Noah's Flood - already made clear by George Smith's translation of The Epic of Gilgamesh in 1876 - suggested to some that the traditional interpretation of the Bible needed to be rethought while, to others, that a Mesopotamian account of a great flood corroborated the biblical story, just from another point of view.

 

[JLG]

Eridu Genesis 4)

The British archaeologist Sir Leonard Wooley (l. 1880-1960) challenged this latter claim through his excavations at the ruins of ancient Ur in the 1920s. During the 1928-1929 excavation season, Wooley sank a series of shafts into the soil and determined there had been significant flooding in the region but that this was a local, not a global, event and, further, was not a singular incident but had happened a number of times when the Tigris and Euphrates rivers overflowed their banks.

Wooley's excavations were mirrored elsewhere in Mesopotamia by other archaeologists who came to the same conclusion. The historicity and originality of the biblical narrative of the Great Flood could no longer be maintained and Usher's Chronology was challenged and dismissed by scholars (although both are still maintained by Christians in the present day who maintain the so-called Young Earth View). Scholar Stephanie Dalley, commenting on further excavations in Mesopotamia throughout the 20th century, writes:

No flood deposits are found in third-millennium strata, and Archbishop Usher's date for the Flood of 2349 BC, which was calculated using numbers in Genesis at face value and which did not recognize how highly schematic Biblical chronology is for such early times, is now out of the question. (5)

The small tablet of the Sumerian Flood story found at Nippur, missing much of its narrative, had provided Wooley with the academic freedom to make the kind of assertions concerning the flood in the 1920s which would have been unthinkable a mere century before.

 

[JLG]

Eridu Genesis 5)

Summary​

The Sumerian Flood Story begins with the creation of the world, the "black-headed people" (the Sumerians), and then the animals. The Sumerian gods who undertake the act of creation – An (Anu), Enlil, Enki, and Ninhursag – would remain among the most powerful Sumerian deities for centuries until they were eclipsed by Amorite theological paradigms under Hammurabi of Babylon (r. 1792-1750 BCE) and, later, the Assyrians.

After humans and animals are created, the gods decree the establishment of cities, beginning with Eridu which was considered the oldest city in the world. Each of the cities are given to a god to oversee – thereby establishing the tradition of every city having its patron deity – and reference seems to be made to the further establishment of irrigation systems.

- The Bible doesn’t say a lot about some angels going down to the earth

- We know that their actions increased violence on earth!

- Here we are told how demons organized themselves!

- They established and controlled cities!

- Every city was under the control of one demon!

- So different from Yah.weh’s authority!

 

[JLG]

Eridu Genesis 6)

After this section of the narration, a number of lines are missing which must have explained why the gods An and Enlil – the leaders of the Sumerian pantheon - decide to destroy humanity with a great flood. In the later Atrahasis, the reason is that people become too numerous and too loud and disturb Enlil's rest. In Atrahasis, Enlil sends a drought, then a plague, and then famine to the earth to decrease the population and quiet the roar of the humans but, each time, Enki (god of wisdom and friend of humanity) tells the people what they should do to reverse Enlil's plagues and they are able to go on with their lives as before. It is probable these details also appeared in the earlier Sumerian Flood Story where Enki has the same role.

The story then continues, noting how all the gods swear an oath – presumably that they will not interfere in the An-Enlil decision to destroy humanity – and then the central character of the tale is introduced: Ziudsura, a king of the city of Suruppak and a priest. Since Enki, presumably, has taken the oath not to interfere with the flood along with all the other gods, he cannot warn Ziudsura directly and so speaks to a wall, knowing that Ziudsura on the other side of it will hear him. At this point, there are more lines missing which would have detailed Ziudsura's creation of a large boat, which he filled with animals and "the seed of mankind".
The narrative resumes with a depiction of the flood, which rages for seven days and seven nights, until the seas quiet and Utu (Utu-Shamash, the sun god) appears. Ziudsura makes a hole in the side of the boat, and Utu, in the form of the sun's rays, enters. Ziudsura dutifully makes a sacrifice to the god but what happens after is lost through more missing lines. In the end, An and Enlil seem to have repented of their decision as they are grateful that Ziudsura has preserved their creations. They grant him eternal life in the paradise of the land of Dilmun. Based on fragments of the tablet, it seems the story continued after this seeming conclusion for another 39 lines, but the content is lost.