Alongside the historical facts handed down to us by the ancient authors, which we will summarize in this Memoir, we will show how useful philology is to history and geography, since with the help of this precious auxiliary we have succeeded in discovering the traces of the navigation of the Phoenicians and the Hebrews in the time of Solomon, and in fixing the geographical positions of Parvaïm, Ophir and Tarschisch.
As for the Hebrews in particular, a great many of their customs have been observed among the American peoples.
Circumcision likewise existed in Egypt, in America and among the Hebrews; and what is remarkable is that the Hebrews performed this operation with a sharp stone, exactly like the Indians of equatorial America, although the Law did not prescribe to them the choice of instrument.
Since their research in every part of the Old World produced no plausible solution, we followed the opposite course, and it is in America itself, and in its least known part, that we discovered the famous places Ophir, Parvaïm and Tarschisch; at these very spots there are still various localities that have kept Hebrew names, while the names of the goods that the ships of Solomon and of his ally the king of Tyre brought back belong precisely to the language of the natives of the region those ships frequented: and these names, as the greatest philologists admit, belonged to a language other than Hebrew.
Parvaïm is a corrupted pronunciation of Paruim, because the old Latin alphabet confused v and u, and because the iod, which is the vowel i, is often read with the pronunciation ai in Hebrew.
But in the Hebrew text the gold of Paruim is written Zab-Paruim זהב פרוים;[^11] in the Greek text of the Septuagint one likewise reads Paruim, and its version proves us entirely right here.
The ending im ים marks the Hebrew plural; it is added to Paru because, as can be seen on our map, there are in the upper basin of the Amazons, in the eastern territory of Peru, two gold-bearing rivers, one named Paru, the other Apu-Paru, "the Rich Paru," which join their waters at about 10° 30' south latitude and then merge into the Ucayali, one of the great tributaries of the Amazons.
Now, two rivers named Paru make precisely a plural and give the Paru-im of the Hebrews.
Inin is a Hebrew name derived from inini or inéni, "who is convinced." These Hebrew terms correspond to the Kichua inin, "he has faith, he is a believer." Thus the empire of Inin is indeed "the empire of the Believer, or of the faith." Here, then, in America, is a name with an entirely Eastern stamp.
This empire is further bounded on the south by the Rio Beni and on the east by the Rio Cayari, which today is called by the Portuguese name "Madeira." Beni בני is a Hebrew and Arabic name meaning "sons, people of a sect or tribe." Caiari is formed from the Hebrew כה ca, "courage, resolution," and from יארי iari, "river": "the river of Resolution."[^13] Among the rivers that flow from south to north across the empire of Inin is the Hutaî or Jutahi;[^14] now, the Hebrew term huta חוטא means "transgressor"; hi, î or y is a native word meaning "water, river": Hutaî, "river of the transgressor." This name, as can be seen, fits well by contrast with the empire of the Believer.
But here is the crowning point of so many coincidences relating to the empire of Inin: the river of the Amazons, from the mouth of the Ucayali to that of the Rio Negro, still bears the name Solimoes or Solimoens; this is nothing more nor less than the corrupted name of Solomon, given to the river of the Amazons by the fleet of the great king that took possession of it: in Hebrew שלימה Solima, and in Arabic Soliman.
This Hebrew-Phoenician colony lasted a fairly long time; for the triennial voyages of the ships of Solomon and Hiram were repeated several times; it was probably only left to its fate under the reign of Jehoshaphat, king of Judah, at a time when the all-powerful Carthaginians allowed no other nation to leave the Mediterranean.
To understand what Ophir was, one must look for the meaning of the name; but first of all it is necessary to make sure how it is written in Hebrew characters.
In chapter X of the first book of Kings, verse 11, it is written in Hebrew in two ways, אפיר Apir and אופיר Aypir.
We said above that in chapter X of the first book of Kings, Ophir in Hebrew is Apir.
Here, then, is the origin of the Hebrew Apir, or of the Ophir of the Latin text.
From it flows the river Rio del Oro, whose native name is Ikiari; this name is contracted from the Hebrew יקיר ikir, "precious," and יארי iari, "river": "the precious river." It runs from south to north and flows into the lake of Yumaguari; now, yuma, "native gold," is a native word, joined to the two Hebrew words גו gu, "center," and הרי ari, "cavity." The lake of Yumaguari therefore has for its name "Cavity, center of native gold." The Yapura itself comes down from the rich mountains of Popayán, a province of Colombia; and one of its gold-bearing tributaries is named Masaî or Masahi.
Masaî is again a name derived from the Hebrew מאשר masar, "rich," to which the native word î, "water," has been added.
This river therefore bears the name of "the Rich Water."[^19] The Hebrews gave the name masaroth to consecrated treasures.
Now, in Hebrew Uacarit ואכרית or Acarit אכרית means "raised, lifted up." Here, then, is a series of Hebrew words and names that strengthen our proofs regarding the region of Ophir, and it is indeed the one crossed by the Rio Yapura.
Several other highly significant names confirm our opinion further: thus one finds there the river Catuaiari, from the Kichua catu, "market," and the Hebrew aiari, "river": "the river of the market"; the place name Macapiri, from the Kichua words maca, "plate," and apiri, "of the miners";[^21] one also finds there the names of the tribes Apanos, "the carriers," Marukéuinis, "the breakers or crushers of earth," and the Apapuris, "the carriers of travelers." As we have already said, the natives of the Yapura who have passed down these names know neither Kichua nor Hebrew; this is one more proof that in antiquity, on the banks of the Yapura, the Antis peoples met the Hebrews and the Phoenicians.[^22] In the face of so many significant coincidences, of these Hebrew names, among which are Apiri or Ophir and the name Y-Apura, "the river of Ophir," and of the prodigious wealth in gold observed by M.
David received the gold of Ophir through the Phoenicians, and the fleet built under Solomon for the same destination left the Red Sea, but never returned to it; it joined up in the Atlantic with Hiram's fleet, which came out of the Mediterranean, and after the single voyage they made together to Ophir, they took the name of fleet of Tarschisch according to the Hebrew text, and the name of fleet of Africa according to the Chaldean text.
Third, exploring the river of the Amazons further west, the Hebrews and Phoenicians found fine gold there in very great abundance and easier to work than at Ophir.
Finally, in this upper region of the Amazon basin they found silver and the other goods that the fleets brought back to Joppa (Jaffa) for Jerusalem; the names of these goods, which are in the Hebrew text of the Bible, belonged to the language of the Antis, as will be seen below.
Let us now examine some of the names of the goods that the ships of Solomon and Hiram brought back from their triennial voyages; for, except for the gold, silver and precious stones, known to the Hebrews before these voyages, the other articles imported to Jerusalem arrived there with names belonging to a foreign language; and these foreign names evidently came from the place the imported articles came from.
Almug may derive from the Hebrew word ala אלה, "hard wood or consecrated wood," and from the Kichua word mucki, "fragrant," "smell," whose verb is muka, "to smell"; or else its etymology lies in the two Kichua words alli, "good, excellent," and mucki, "fragrant, or smell." Almug is therefore "wood of good smell," and it was of this wood, according to the Bible, that Solomon had the pillars of the Temple of Jerusalem made.
In the Hebrew text it is called in the plural algumim אלגומים, and since this name was not understood by the commentators, they translated it into Latin as ligna hebeni, ligna thyina and ligna coralliorum [ebony wood, thyine wood, coral wood].
Its etymology lies in the Hebrew ala אלה, "wood," and in the Kichua kumu, "curved"; or else in the Kichua words alli, "good," and kumu, "curved": the algum or algumim are therefore "the curved woods" or "the good curves." The use of the almug for the pillars explains to us that of the algum for the arches between these pillars and for the vaults of the Temple.
This valguka, he says, is clearly the name that the Jewish and Phoenician merchants corrupted into algum and that the Hebrews changed into almug.
Had that been so, the Hebrew text would have given it only the name adopted by the Hebrews.
In his Lectures on the Science of Language,[^25] the philologist Max Müller tells us that the apes brought to Solomon were called by the Hebrews koph, plural kophim קפים: he could have read kop and kopim;[^26] and he adds that this name did not belong to their language and has its etymology in no Semitic language.
We would point out that kop is written with only two consonants, קף, and that if, instead of inserting the vowel o, he had inserted a, he would have had kap and in the plural kapim, which is the true pronunciation; he would then have found, alongside these words, the Sanskrit kapis, "ape." However, the Hebrews did not go to Sanskrit for the name of the apes that arrived from Tarschisch.
A point of the island of Santa Catarina, near the coast of Brazil, bears the name of Kapi; in the interior of the Amazons, one of its tributaries that flows in near Pará is called Rio Kapim (river of the Apes), and going up the river one finds the island of Kapim; one can see that the Hebrew form has been preserved in these names.[^27] As for the occurrence of the word kapis in Sanskrit, it is explained by the fact that we have noted five hundred words of the Hindustani language[^28] in Kichua, and that they have the same meanings in both languages.
Max Müller further observes that abim has no derivation in Hebrew; but he supposes that the word could be a corruption of the Sanskrit ibha preceded by the Semitic article; and on this hypothesis he thinks that abim must have, like ibha, the meaning of elephant.
The word schan is indeed used in Hebrew for "tooth." But its origin is American; this is what we see in the Amazon basin, where in the Tupi language, the general language of Brazil, "tooth" is expressed by schan, shaina, shène and sahn; among the Panos they say schaina and schaila; in the Puri dialect, scheh and isché; in Botocudo, schoun and dschoun.
But if schan really is Hebrew, its presence among the tribes of the Amazons, who have preserved it, would be one more proof that Tarschisch was on this river and that the Hebrews sought ivory there, which is found there in the fossil state: and fossil ivory is the kind most commonly used in the arts.
As for abim, it is not a corruption of the Sanskrit ibha: it is the Egyptian word ab, "elephant," put into the plural by the Hebrews; there is a correlation between the Egyptian ab, aba and the Kichua apa, "to carry," apac, "the carrier": in Egyptian abah or apah, and in Kichua apa, mean "burden." The name of the elephant, which is the carrying animal par excellence, may have its origin as much in Kichua as in Egyptian: besides, we have already stated that a great many Kichua words are in the ancient hieroglyphic language of the Egyptians and that, through the Atlanteans, they share a common origin.
Indeed, we would point out that under the first Hebrew letter of karnotschan a kamets has been placed, a Masoretic sign that gives the K (Hebrew koph) the sound of the vowel a; now, since we are permitted to reject this conventional sign, which does not exist in ancient Hebrew, we are free to substitute i for a.
In that case we divide the word as follows, kir-notschan, derived from the Kichua kiru, "tooth," and notchischan, contracted to notschan, "which is pointed": kirnotschan, "the pointed tooth." Thus it is not certain that any Hebrew word was used to designate ivory.
The Hebrews could have seen elephants at the time of their servitude in Egypt and in Babylon; but in Judea elephants were seen only 165 years before Christ: we are referring to the elephants belonging to Antiochus Epiphanes, king of Syria, when he came to give battle to the Jewish people, a battle in which the valiant Eleazar, one of the brothers of Judas Maccabeus, perished under the king's elephant.
We have also shown that Hebrew words, carried into this part of America, became mixed with the native dialects, or else have been preserved there intact.
This exchange of words between nations of the two continents is the proof that the Hebrews and Phoenicians went to the river of the Amazons, which received from these navigators the name of Solomon.
[^11]: Hebrew is read from right to left.
We should also point out that in Hebrew the letters P and PH are represented by the same character, so that Ayphira or Aypira, Aphir or Apir are the same thing, and that the true pronunciation is not Ophir but Apir.
[^22]: The Phoenicians and the Hebrews spoke the same language.
[^23]: Cundinamarca has monuments of antiquity that have not been studied, and from its mountains flow rivers whose names reveal the former presence of the Phoenicians or the Hebrews.
[^26]: We recall here that in Hebrew P and PH are the same letter.
Translated from the 1869 printed text as scanned and OCR'd by Persée, checked against the page images where the OCR was garbled (dates, figures, Hebrew words and footnotes).
I have kept his spellings Parvaïm, Tarschisch, Kichua (Quechua), Antis, Hutaî and Solimoes, and the Hebrew words as he prints them.
The Hebrew for inini / inéni is not reproduced because the print is too small to read with certainty.
28" is 1 Kings 9:28, and his quotations follow the Hebrew loosely, so I translated his French wording, not a standard English Bible.
His etymologies (Kichua, Hebrew, Egyptian, Sanskrit and Greek) are translated as he gives them, without correction.
The reason Origen felt compelled to highlight this matter is that the Church had somehow overlooked the ruling of the Jerusalem Council and glued the Yahwistic redaction of the Hebrew Scriptures onto the writings of Jesus’ apostles and others to create a Christian Bible, comprising the Old Testament and the New.
They honor the "Powerful Ones" (Elohim, a Hebrew word in plural form often meaning "God") along with YHWH (the Jewish national name of God, rendered "the Lord" in the King James Version) in the Old Testament of the Bible, alongside Jesus, who refers to "Abba" an Aramaic word for "father" that suggests a close, trusting bond like a child's call.
In Strong's Hebrew dictionary, Elohim is the plural of Eloah and means "gods in the ordinary sense", while "specifically used (in the plural thus, especially with the article) of the supreme God".
However, the Hebrew verb behind "witch" is kashaph (Strong's H3784), "properly, to whisper a spell, i.e.
Biblical/Christian name: Jonah (Hebrew: יוֹנָה, Yōnā, meaning “dove”) or Jonas in Greek/Latin-influenced traditions.
Jonah is explicitly called Jonah son of Amittai (Hebrew: יוֹנָה בֶן־אֲמִתַּי).
The name Amittai comes from the Hebrew word emet (“truth”), so Jonah is sometimes poetically called “son of truth.” He was from the town of Gath-hepher (also spelled Gittah-hepher), located in the territory of the tribe of Zebulun in the northern kingdom of Israel (Galilee region, near modern Nazareth).
Our destination was On, a temple complex mostly in ruin, around which many Hebrews still remained since the Exodus.
In the Hebrew Bible, it is called On (אֹן) in Genesis (e.g., Genesis 41:45, where Joseph marries Asenath, daughter of Potiphera, priest of On).
The cross represents the sacrifice of Jesus, which fulfills the "blood of bulls and goats" (Hebrews 10:1-11).
The reason Origen felt compelled to highlight this matter is that the Church had somehow overlooked the ruling of the Jerusalem Council and glued the Yahwistic redaction of the Hebrew Scriptures onto the writings of Jesus’ apostles and others to create a Christian Bible, comprising the Old Testament and the New.
This adjustment assumes the text uses "year" (Hebrew: shanah) loosely, perhaps reflecting an older lunar-based system.
The Hebrew word shanah consistently means a solar year elsewhere in the Bible, with no indication in Genesis of a lunar meaning.
Reincarnation concepts are absent from traditional Hebrew theology, which emphasizes individual souls and linear history.
It is identical with the Hebrew word Messiah.
Paul was right when to the Hebrews he said: 'He was in all points tempted like as we are, yet without sin.'--Hebrews 4:15.
Paul was right again when he said: 'It became him, for whom are all things and by whom are all things, in bringing many sons into glory to make the captain of their salvation perfect through suffering.'--Hebrews 2:10.
It is only from Universal Mind, which is Supreme Intelligence, called by Oriental scholars the Akashic Records, and by Hebrew masters, the Book of God's Remembrance, that knowledge of any kind can be obtained.Consciousness; we note three phases of it
"What is man that thou art mindful of him, or the son of man that thou visiteth him?" This was the earnest question of David, the Hebrew Psalmist, and the 8th Psalm is given wholly to the contemplation of man--the crowning work of manifest creation.
A pious Brahm named Terah lived in Ur; his son was so devoted to the Brahmic faith that he was called A-Brahm; and he was set apart to be the father of the Hebrew race.7. Now, Terah took his wife and sons and all his flocks and herds to Haran in the West; here Terah died.8. And Abram took the flocks and herds, and with his kindred journeyed farther west;9. And when he reached the Oaks of Morah in the land of Canaan, he pitched his tents and there abode.10. A famine swept the land and Abram took his kindred and his flocks and herds and came to Egypt, and in these fertile plains of Zoan pitched his tent, and here abode.11. And men still mark the place where Abrahm lived-across the plain.12. You ask why Abram came to Egypt land?
Man never has been left without a beacon light to guide.17. And he has ever had a lighted lamp in hand that he may see the dangerous rocks, the turbid streams and treacherous pits.18. And so the Holy Ones have judged; when men have needed added light a master soul has come to earth to give the light.19. Before the Vedic days the world had many sacred books to light the way; and when man needed greater light the Vedas, the Avesta and the books of Tao Great appeared to show the way to greater heights.20. And in the proper place the Hebrew Bible, with its Law, its Prophets and its Psalms, appeared for man's enlightenment.21. But years have passed and men have need of greater light.22. And now the Day Star from on high begins to shine; and Jesus is the flesh-made messenger to show that light to men.23. And you, my pupil, you have been ordained to harbinger the coming day.24. But you must keep that purity of heart you now possess; and you must light your lamp directly from the coals that burn upon the altar of the Holy Ones.25. And then your lamp will be transmuted to a boundless flame, and you will be a living torch whose light will shine wherever man abides.26. But in the ages yet to come, man will attain to greater heights, and lights still more intense will come.27. And then, at last, a mighty master soul will come to earth to light the way up to the throne of perfect man.
Man's God to-day, to-morrow is not God.17. The nations of the earth see God from different points of view, and so he does not seem the same to every one.18. Man names the part of God he sees, and this to him is all of God; and every nation sees a part of God, and every nation has a name for God.19. You Brahmans call him Parabrahm; in Egypt he is Thoth; and Zeus is his name in Greece; Jehovah is his Hebrew name; but everywhere he is the causeless Cause, the rootless Root from which all things have grown.20. When men become afraid of God, and take him for a foe, they dress up other men in fancy garbs and call them priests.21. And charge them to restrain the wrath of God by prayers; and when they fail to win his favour by their prayers, to buy him off with sacrifice of animal, or bird.22. When man sees God as one with him, as Father-God, he needs no middle man, no priest to intercede;23. He goes straight up to him and says, My Father-God!
(The Hebrews call these seven Spirits, Elohim.)21. And these are they who, in their boundless power, created everything that is, or was.22. These Spirits of the Triune God moved on the face of boundless space and seven ethers were, and every ether had its form of life.23. These forms of life were but the thoughts of God, clothed in the substance of their ether planes.24. (Men call these ether planes the planes of protoplast, of earth, of plant, of beast, of man, of angel and of cherubim.)25. These planes with all their teeming thoughts of God, are never seen by eyes of man in flesh; they are composed of substance far too fine for fleshy eyes to see, and still they constitute the soul of things;26. And with the eyes of soul all creatures see these ether planes, and all forms of life.27. Because all forms of life on every plane are thoughts of God, all creatures think, and every creature is possessed of will, and, in its measure, has the power to choose,28. And in their native planes all creatures are supplied with nourishment from the ethers of their planes.29. And so it was with every living thing until the will became a sluggish will, and then the ethers of the protoplast, the earth, the plant, the beast, the man, began to vibrate very slow.30. The ethers all became more dense, and all the creatures of these planes were clothed with coarser garbs, the garbs of flesh, which men can see; and thus this coarser manifest, which men call physical, appeared.31. And this is what is called the fall of man; but man fell not alone for protoplast, and earth, and plant and beast were all included in the fall.32. The angels and the cherubim fell not; their wills were ever strong, and so they held the ethers of their planes in harmony with God.33. Now, when the ethers reached the rate of atmosphere, and all the creatures of these planes must get their food from atmosphere, the conflict came; and that which the finite man ahs called, survival of the best, became the law,34. The stronger ate the bodies of the weaker manifests; and here is where the carnal law of evolution had its rise.35. And now man, in his utter shamelessness, strikes down and eats the beasts, the beast consumes the plant, the plant thrives on the earth, the earth absorbs the protoplast.36. In yonder kingdom of the soul this carnal evolution is not known, and the great work of master minds is to restore the heritage of man, to bring him back to his estate that he has lost, when he again will live upon the ethers of his native plane.37. The thoughts of God change not; the manifests of life on every plane unfold into perfection of their kind; and as the thoughts of God can never die, there is no death to any being of the seven ethers of the seven Spirits of the Triune God.38. And so an earth is never plant; a beast, or bird, or creeping thing is never man, and man is not, and cannot be, a beast, or bird, or creeping thing.39. The time will come when all these seven manifests will be absorbed, and man, and beast, and plant, and earth and protoplast will be redeemed.40. Barata was amazed; the wisdom of the Jewish sage was a revelation unto him.41. Now, Vidyapati, wisest of the Indian sages, chief of temple Kapavistu, heard Barata speak to Jesus of the origin of man, and heard the answer of the Hebrew prophet, and he said,42. You priests of Kapavistu, hear me speak: We stand to-day upon a crest of time.
Six times ago a master soul was born who gave a glory light to man, and now a master sage stands here in temple Kapavistu.43. This Hebrew prophet is the rising star of wisdom, deified.
1. In Lassa of Tibet there was a master's temple, rich in manuscripts of ancient lore.2. The Indian sage had read these manuscripts, and he revealed to Jesus many of the secret lessons they contained; but Jesus wished to read them for himself.3. Now, Meng-ste, greatest sage of all the farther East, was in this temple of Tibet.4. The path across Emodus heights was difficult; but Jesus started on his way, and Vidyapati sent with him a trusted guide.5. And Vidyapati sent a message to Meng-ste, in which he told about the Hebrew sage, and spoke for him a welcome by the temple priests.6. Now, after many days, and perils great, the guide and Jesus reached the Lassa temple in Tibet.7. And Meng-ste opened wide the temple doors, and all the priests and masters gave a welcome to the Hebrew sage.8. And Jesus had access to all the sacred manuscripts, and, with the help of Meng- ste, read them all.9. And Meng-ste often talked with Jesus of the coming age, and of the sacred service best adapted to the people of the age.10. In Lassa Jesus did not teach.
are candles all in place, just waiting to be lighted by the flaming torch of love.18. And when you see the candles all aflame, just look, and you will see, with eyes of soul, the waters of the fount of wisdom rushing on; and you may drink, and there abide.19. And then the curtains part, and you are in the Holiest of All, where rests the Arc of God, whose covering is the Mercy Seat.20. Fear not to lift the sacred board; the Tables of the Law are in the Ark concealed.21. Take them and read them well; for they contain all precepts and commands that men will ever need.22. And in the Ark, the magic wand of prophecy lies waiting for your hand; it is the key to all the hidden meanings of the present, future, past.23. And then, behold, the manna there, the hidden bread of life; and he who eats shall never die.24. The cherubim have guarded well for every soul this treasure box, and whosoever will enter in and find his own.25. Now Kaspar heard the Hebrew master speak and he exclaimed, Behold, the wisdom of the gods has come to men!26. And Jesus went his way, and in the sacred groves of Cyrus, where the multitudes were met, he taught and healed the sick.
1. The ruined Babylon was near, and Jesus and the sage went through her gates and walked among her fallen palaces.2. They trod the streets where Israel once was held in base captivity.3. They saw where Judah's sons and daughters hung their harps upon the willows, and refused to sing.4. They saw where Daniel and the Hebrew children stood as living witnesses of faith.5. And Jesus lifted up his hand and said, Behold the grandeur of the works of man!6. The king of Babylon destroyed the temple of the Lord in old Jerusalem; he burned the holy city, bound in chains my people and my kin, and brought them here as slaves.7. But retribution comes; for whatsoever men shall do to other men the righteous Judge will do to them.8. The sun of Babylon has gone down; the songs of pleasure will be heard no more within her walls.9. And every kind of creeping thing and unclean bird will, in these ruins, find their homes.10. And in the temple Belus, Jesus and Ashbina stood in silent thought.11. Then Jesus spoke and said, Behold this monument of folly and of shame.12. Man tried to shake the very throne of God, and he assayed to build a tower to reach to heaven, when, lo, his very speech was snatched away, because in lofty words he boasted of his power.13. And on these heights the heathen Baal stood--the god wrought out by hands of man.14. Upon yon altar, birds, and beasts, and men, yea children have been burned in awful sacrifice to Baal.15. But now the gory priests are dead; the very rocks have shuddered and have fallen down; the place is desolate.16. Now, in the plains of Shinar Jesus tarried yet for seven days, and, with Ashbina, meditated long upon the needs of men, and how the sages could best serve the coming age.17. Then Jesus went his way, and after many days he crossed the Jordan to his native land.
Apollo, with the highest masters of the land and many people from the varied walks of life, stood on the shore to see the Hebrew sage depart; and Jesus said,20. The son of man has been in many lands; has stood in temples of a multitude of foreign gods; has preached the gospel of good will and peace on earth to many people, tribes and tongues;21. Has been received with favour in a multitude of homes; but Greece is, of them all, the royal host.22. The breadth of Grecian thought; the depth of her philosophy; the height of her unselfish aspirations have well fitted her to be the champion of the cause of human liberty and right.23. The fates of war have subjugated Greece, because she trusted in the strength of flesh, and bone and intellect, forgetful of the spirit-life that binds a nation to its source of power.24. But Greece will not for ever sit within the darkness of the shadow land as vassal of a foreign king.25. Lift up your heads, you men of Greece; the time will come when Greece will breathe the ethers of the Holy Breath, and be a mainspring of the spirit power of earth.26. But God must be your shield, your buckler, and your tower of strength.27. And then he said, Farewell.
Apollo raised his hand in silent benediction, and the people wept.28. Upon the Cretan vessel, Mars, the Hebrew sage sailed from the Grecian port.
He said,2. The circle is the symbol of the perfect man, and seven is the number of the perfect man;3. The Logos is the perfect word; that which creates; that which destroys, and that which saves.4. This Hebrew master is the Logos of the Holy One, the Circle of the human race, the Seven of time.5. And in the record book the scribe wrote down, The Logos-Circle-Seven; and thus was Jesus known.6. The master said, The Logos will give heed to what I say: No man can enter into light till he has found himself.
1. In every age since time began have seven sages lived.2. At first of every age these sages meet to note the course of nations, peoples, tribes and tongues;3. To note how far toward justice, love and righteousness the race has gone;4. To formulate the code of laws, religious postulates and plans of rule best suited to the coming age.5. An age had passed, and lo, another age had come; the sages must convene.6. Now, Alexandria was the centre of the world's best thought, and here in Philo's home the sages met.7. From China came Meng-ste; from India Viyapati came; from Persia Kaspar came; and from Assyria Ashbina came; from Greece Apollo; Matheno was the Egyptian sage, and Philo was the chief of Hebrew thought.8. The time was due; the council met and sat in silence seven days.9. And then Meng-ste arose and said, The wheel of time has turned once more; the race is on a higher plane of thought.10. The garments that or fathers wove have given out; the cherubim have woven a celestial cloth; have placed it in our hands and we must make for men new garbs.11. The sons of men are looking up for greater light.
All Egypt craves the light.17. And Philo said, The need of Hebrew thought and life is liberty.18. The Hebrew prophets, seers, and givers of the law, were men of power, men of holy thought, and they bequeathed to us a system of philosophy that is ideal; one strong enough and good enough to lead our people to the goal of perfectness.19. But carnal minds repudiated holiness; a priesthood filled with selfishness arose, and purity in heart became a myth; the people were enslaved.20. The priesthood is the curse of Israel; but when he comes, who is to come, he will proclaim emancipation for the slaves; my people will be free.21. Behold, for God has made incarnate wisdom, love and light, which he has called Immanuel.22. To him is given the keys to open up the dawn; and here, as man, he walks with us.23. And then the council chamber door was opened and the Logos stood among the sages of the world.24. Again the sages sat in silence seven days.
In Lebanon hills and vales, and in its groves he walked in silent thought.25. His earthly mission fast was drawing to a close; he sought for strength, and what he sought he found.26. Mount Hermon stood beyond, and Jesus fain would kneel beside that mountain famed in Hebrew song.27. And then he stood upon Mount Hermon's lofty peaks, and lifting up his eyes to heaven he talked with God.28. And masters of the olden times revealed themselves and long they talked about the kingdom of the Christ;29. about the mighty works that had been done; about the coming conquest of the cross; about the victory over death.30. Then Jesus journeyed on; he went to Cæsarea-Philippi, and in Susanna's home he tarried certain days.31. And then he went through all Decapolis to give encouragement to those who knew him as the Christ, and to prepare them for the day of Calvary.32. And then he went to Gadara, and many friends were there, to welcome him.33. And Chuzas steward of the house of Herod Antipas, was there, and Jesus went aboard the royal ship with him and crossed the sea, and came unto Capernaum.34. And when the people knew that Jesus was at home they came to welcome him.35. In just a little while the twelve apostles came and told the master all about their journey over Galilee.36. They said that by the sacred Word they had done many mighty works; and Jesus said to them, Well done.
If, then, your Lord and master kneel and wash your feet, should you not wash each other's feet and thus show forth your willingness to serve?23. You know these things, and if you do them, blessed thrice are you.24. And then he said, This is an hour when I can truly praise the name of God, for I have greatly wished to eat with you this feast before I pass the veil;25. For I will eat it not again until anew I eat it with you in the kingdom of our Father-God.26. And then they sung the Hebrew song of praise that Jews were wont to sing before the feast.27. And then they ate the pasch and as they ate, the master said, Behold, for one of you will turn away this night and will betray me into wicked hands.28. And the disciples were amazed at what he said; they looked into each other's face in wonderment; they all exclaimed, Lord, is it I?29. And Peter said to John, who sat beside the Lord, To whom does he refer?30. And John put forth his hand and touched the master's hand and said, Which one of us is so depraved as to betray his Lord?31. And Judas said, Lord, is it I?32. And Jesus said, He is the one who now has put his hand with mine into the dish.
The Roman soldiers had already bound the two state prisoners to the cross.5. (They were not nailed, but simply bound.)6. Four soldiers of the Roman guard that Herod brought from Galilee were called to execute the orders of the court.7. These were the men who had been set apart to torture Jesus and secure from him confession of his guilt.8. These were the men who scourged him, put a crown of thorns upon his head, a broken reed into his hands, and wrapped him in a royal robe, and bowed in mockery, before him as a king.9. These soldiers took the Lord and stripped him, laid him on the cross and would have bound him there with cords; but this would not suffice.10. The cruel Jews were near with hammer and with nails; they cried, Not cords, but nails; drive fast the nails and hold him to the cross.11. And then the soldiers took the nails and drove them through his feet and hands.12. They offered him a sedative to drink, a draught of vinegar and myrrh; but he refused to drink the draught.13. The soldiers had prepared a place in which to plant Barabbas' cross between the other criminals; and here they raised the cross of Jesus, who was called the Christ;14. And then the soldiers and the mob sat down to watch him die.15. And Jesus said, My Father-God, forgive these men; they know not what they do.16. Now, Pilate had prepared a tablet to be placed upon the cross on which was written in the tongues of Hebrew, Latin and Greek these words of truth: JESUS THE CHRIST, KING OF THE JEWS.17. And this was placed upon the cross.
His palace in Orissa was the place where men of thought from all the farther East were wont to meet.2. Ravanna was the prince with whom child Jesus went to India many years ago.3. The feast was made in honour of the wise men of the East.4. Among the guests were Meng-ste, Vidyapati and Lamaas.5. The wise men sat about the table talking of the needs of India and the world.6. The door unto the banquet hall was in the east; a vacant chair was at the table to the east.7. And as the wise men talked a stranger entered, unannounced, and raising up his hands in benediction said, All hail!8. A halo rested on his head, and light, unlike the light of sun, filled all the room.9. The wise men rose and bowed their heads and said, All hail!10. and Jesus sat down in the vacant chair; and then the wise men knew it was the Hebrew prophet who had come.11. And Jesus said, Behold, for I am risen from the dead.
The motif of “guidance by a cloud by day and a luminous sign by night” existed in older, pre-Israelite Near-Eastern traditions and was secondarily attached to the Exodus narrative when the Hebrew writers shaped their national epic.
The Hebrew Bible itself accidentally preserves the older stratum
Biblical final redactor: same motif → leads Israel after Egypt, long after the Flood The Hopi sequence therefore preserves the original logic of the motif:divine guidance → escape → world destroyed by fire → later flood.The Hebrew Priestly writer simply re-deployed the same ancient template centuries later for a different national story.
The Hebrew text numbers the verse 41:23.
In Hebrew, there are several words that can be translated as "flock," depending on the context.
Here are some of the most common Hebrew words used to refer to a flock:
The Hebrew name of the Book of Judges is Shoftim, from the word shoftim, "judges".
The Hebrew words he names do appear together elsewhere.
Some readers set this against the King James Version, which translates the Hebrew ha-elohim as "the judges" in Exodus 21:6 and 22:8 to 9.
In Exodus the servant is brought before "the judges", a word the Hebrew writes as elohim.
Hebrew Bible - Used primarily in Jewish contexts, referring to the collection of sacred texts (Tanakh) without implying a connection to the New Testament.
Tanakh - A Jewish term, an acronym for Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings), representing the three main divisions of the Hebrew scriptures.
Hebrew Scriptures - A scholarly term focusing on the texts’ Jewish origins and their use in both Judaism and Christianity.
The Final Age of Atlantis in Hebrew scripture
Parallel detail from the past life regression: Moses was born to an Egyptian princess and a Hebrew slave father, raised in Pharaoh’s house as a prince.
It comes from Jewish tradition (e.g., the pseudepigraphical Ascension of Isaiah) and is alluded to in Hebrews 11:37 ("some were sawn in two"), but no Old Testament verse records Isaiah's death or this execution method under Manasseh.
The broader Hebrew Bible canon developed gradually, with Ezra-Nehemiah linked to its preservation and public establishment.
The closest match in the canonical Old Testament is Hebrews 11:35–38 (New Testament, but it refers to Old Testament-era faithful).
Some were tortured but refused release for a better resurrection (Hebrews 11:35).
Others faced mocking, flogging, chains, imprisonment (Hebrews 11:36).
They were stoned, sawn in two, killed by the sword; wandered in sheepskins and goatskins, destitute, afflicted, mistreated (Hebrews 11:37).
The world was not worthy of them; they wandered in deserts, mountains, caves, holes in the ground (Hebrews 11:38).
Hebrews 11 lists Old Testament examples of faith (Abel, Enoch, Noah, Abraham, Moses, etc.) and ends with unnamed faithful who suffered extreme persecution and death.
The strongest parallel for widespread torture, death, and affliction of the faithful is Hebrews 11:35–38, as it draws directly from Old Testament history and traditions of martyrdom.
Persecution of the faithful: Both describe long periods of suffering for true believers, including torture and death (Hebrews 11:35–38 aligns thematically with the 900 years of persecution).
Moses was the biological son of the Pharaoh's daughter (a princess in Egypt) and a Hebrew father from the House of Joseph.
The story of Moses as a Hebrew baby found in a basket in the rushes was created to protect his mother from scandal, since Hebrews were slaves in Egypt.
He learned of his Hebrew father being a slave and chose to live among his people as a slave to share their fate.
Moses convinced Pharaoh (his brother) to release the Hebrews through intelligence, foreknowledge, and what some called "witchery" (clairvoyance).
Moses had training from both Hebrew and Egyptian priests.
Hebrews stayed indoors (with herbs or painted doors) as quarantine, avoiding infection.
The Hebrews crossed the Red Sea not by parted waters (against nature) but by collective faith and energy that allowed them to walk without wetting their feet—aligning with natural laws.
Moses, a Hebrew raised in Egypt, is called at a burning bush to liberate the Israelites from bondage (Exodus 3). Traditionally, he meets “Elohim” (3:4), receives the name “I AM WHO I AM” (3:14), and later YHWH leads them through plagues, the Red Sea, and the wilderness.
And she had compassion on him… Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women…?
We have been taught from Sunday School the story of the baby Moses being born of a Hebrew woman and hidden in the basket in the bulrushes until the daughter of Pharaoh found him and raised him as her own child in the palace.
D : We have heard the story that he was born to a Hebrew woman.
He was born to a Hebrew father.
(His voice showed aggravation) This was the story that was circulated around in later years, to protect her from a Hebrew child and a Hebrew father.
S: Because at that time the Hebrews were all slaves in Egypt.
Though Moses was of noble descent, ‘tis said that he was of the House of Joseph, (pronounced: Yoseph) he was again of a Hebrew slave in Egypt.
According to our Biblical versions, after they crossed the Red Sea the Hebrews were led by a cloud of smoke by day and a cloud of fire by night.
It is said that his father, who was a Hebrew, gave the crystal to him when he became a man.
(We laughed) It is said that when that Joseph first came into Egypt, that the Hebrew were greatly honored.
He was taught by not only the Hebrew priests, but also the priests of Egypt.
The Hebrews were slaves and their living compound was separate from the rest of the Egyptians.
Paraphrase, not a translation, of: Book of Genesis, Chapter 1, Hebrew Bible (circa 6th to 5th century BCE).
In Steiner's view, it was not enough for Zarathustra simply to be reborn in a Hebrew body.
The Hebrew line itself had to be shaped, over many generations, to make that body ready.
Abraham, the father of the Hebrew people, came from Ur in Chaldea and travelled west to Canaan.
Yet Joseph became the link between the Hebrews and the Egyptians, the people from whom the Hebrews could learn what they no longer saw for themselves.
For Steiner, Moses joined the clear, number-based picture of the world held by the Hebrews with the inner, imaginative experience of Egypt.
After this, the Hebrews could return and work out what they had learned in their own way.
Some of the greatest Hebrew prophets came under his influence.
Steiner compares the whole history of the Hebrew people to a person growing up.
He then reads the birth story as a repeat of Hebrew history.
The child is taken to Egypt and brought back, as the Hebrew people once were.
Zarathustra gives the individuality, Buddha gives his influence to the other Jesus child, and the Hebrew people give the body.
Steiner names the Hebrew people as the builders of the temple.
But a temple had to be provided and this could be done only through the ancient Hebrew people, who produced the temple which was the physical body of Jesus.
Steiner ends by saying he has only sketched these matters, and that the cycle will go on to look further at the mission of the Hebrew people and at how Christ-Jesus emerged from human evolution.
In Hebrew Scriptures, Noah's flood is depicted as divine response to human moral disorder (raʿ).
The Corruption of the HeartGenesis 6:5 states: "The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually." The Hebrew term raʿ (Strong's H7451) appears twice in this verse: first as raʿat (wickedness) in "the wickedness of man was great in the earth," and second as raʿ (evil) in "every intention of the thoughts of his heart was only evil continually." This aligns with the verse's portrayal of humanity's inherent corruption before the flood.
This page lists the main "sons of" phrases, with the Hebrew of the Old Testament and the Greek of the New Testament.
The counts below come from searching the Hebrew text (the Westminster Leningrad Codex, as tagged by Open Scriptures) for the plural form bene ("sons of") followed directly by the name, and from searching the SBL Greek New Testament for the plural "sons of" phrases.
It is by far the most common, with 636 cases in the Hebrew text.
The Hebrew nearly always calls this people "sons of Ammon".
The counts in the text above were recounted in the Hebrew and replace some figures in this table.
The Hebrew Bible uses several different words for "man", and it names several peoples it describes as giants.
The notes below give each word, its basic meaning in the Brown, Driver and Briggs Hebrew lexicon (BDB), and the verses where it appears, quoted from the King James Version (KJV).
Verse numbers follow the KJV; where the Hebrew numbering differs, it is given in brackets.
It is the name God uses for the prophet throughout Ezekiel, as in Ezekiel 2:1: "Son of man, stand upon thy feet, and I will speak unto thee." Psalm 8:4 (Hebrew 8:5) sets it beside ʾĕnôš.
In Job 3:3 it is the newborn boy: "There is a man child conceived." In Psalm 52:7 (Hebrew 52:9) it is the man that "made not God his strength".
The same word appears in Isaiah 9:6 (Hebrew 9:5) in the title ʾēl gibbôr, which the KJV renders "The mighty God".
Genesis 6:4 places them in the days when the "sons of God" (Hebrew bənê hāʾĕlōhîm) came to human women.
The phrase "Son of Man" appears numerous times in the Bible, primarily in the Old Testament (Hebrew: בֶּן־אָדָם, ben-adam) and the New Testament (Greek: υἱὸς τοῦ ἀνθρώπου, huios tou anthrōpou).
For a translation that stays as close as possible to the original Hebrew and Greek texts with a precise, literal approach, the New American Standard Bible (NASB) is widely regarded as one of the most accurate and formal equivalence translations available.
Below, I’ll provide the verses where "Son of Man" appears, replacing it with the Hebrew (ben-adam, or bar-enash in Daniel 7:13 Aramaic) or Greek (huios tou anthrōpou), using the NASB as the base text.
Old Testament (Hebrew: ben-adam, Aramaic: bar-enash)
Hebrews
Hebrew (ben-adam): Literally "son of Adam" or "human being," used in Ezekiel to emphasize the prophet’s mortality and dependence on God.
In 7:16 the Hebrew joins both names, "The LORD God of the Hebrews hath sent me".
The Hebrew is Ehyeh Asher Ehyeh.
A new king oppresses the Hebrews.
Moses in the Hebrew Bible and Eawahtah in Oahspe are both lawgivers called by a voice out of fire.
Moses, a Hebrew raised in Egypt, sees a bush that "burned with fire, and the bush was not consumed" (Exodus 3:2, KJV).
In the Hebrew, "the LORD" here is YHWH and "God" is Elohim.
The Hebrew of verse 1 has Elohim alone, while verse 2 has YHWH.
Certainly not Hebrew or Greek, for as far as we know, they didn’t exist at that time.
Moses’ brother, Aaron, became the first chief priest of the Hebrews about 1300 B.C.
At that time, Jerusalem was sacked, and all Hebrew records including their laws and records of the Old Testament were burned with the temple at Jerusalem by Nebuzaradan, Nebuchadnezzar’s captain of the guard.
A translation-interpretation of Genesis I, II, and III, from a reconstruction of what the Naga must have been to give us the chapters as we have had them in English; then retranslating directly from Naga to English, bypassing Greek and Hebrew.
Psalm 34:7 (Hebrew 34:8)“The malʾāḵ YHWH encamps around those who fear him and delivers them.”
The original Hebrew word for "ladder" in the Old Testament, specifically in Genesis 28:12, is סֻלָּם (sullām).
This word appears only once in the Hebrew Bible, making its exact meaning and translation unique to the context.
In the Hebrew Bible, references to malʾāḵîm YHWH (messengers of YHWH) are likely later theological additions that reframe earlier traditions describing malʾāḵîm Elohim (messengers of Elohim).
See Yahweh woven through the Hebrew Scriptures and YHWH might be a later insertion replacing Elohim.
The numbers differ between the Hebrew (Masoretic) text, the Samaritan Pentateuch and the Greek Septuagint.
In the Hebrew text, 390 years pass from the moment Shem becomes a father to the birth of Abram.
The 6th century BCE was a time of change for the Hebrew Scriptures.
Many scholars proposed that the name Yahweh was deliberately woven throughout the Hebrew Scriptures during the Babylonian Exile.
Before this period, the Hebrew texts often referred to several divine beings or names for God, such as El, Elohim and Shaddai.
This blending of identities in the 6th century BCE reshaped the Hebrew Scriptures.
Finding the chapters or passages in the Hebrew Scriptures that first referred to deities other than Yahweh Elohim is a complex task.
In the Hebrew, God Almighty is El Shaddai and JEHOVAH stands for YHWH.
The Hebrew has Elohim for God and elohim for the gods.
People have long argued about how the teachings of Jesus relate to the Yahweh of the Hebrew Scriptures.
In the 6th century BCE, during the Babylonian exile, editors deliberately inserted the name Yahweh throughout the Hebrew Scriptures.
The Yahweh of the Hebrew Scriptures is often shown as wrathful and quick to punish.
Against the deeds of Yahweh in the Hebrew Scriptures, Jesus describes a God who is good, loving and caring by nature.
Read this next to the violent acts of Yahweh in the Hebrew Scriptures.
This can be read as a quiet criticism of the role of Yahweh in the Hebrew Scriptures.
Then I turn to the Hebrew Bible.
The Hebrew Bible speaks of Yahweh as the owner of the earth, the Elohim of the entire earth and its coming king.
Read in this light, the teachings of Jesus show the deliberate confusion brought into the Hebrew Scriptures.
That stands far from the punishing and often changeable Yahweh of the Hebrew Scriptures.
They say the Hebrew word shem was later read as "name," and that an older sense was something that goes up.
The word ritual, in English, can be traced back to ritvij, the present Sanscrit word for priest, or teacher of sacred things. Nearly all the Hebrew words pertaining to the mythical Tower of Babel, and the confusion of languages, correspond with Yi-ha, and its descendant language, the Sanscrit. In English we have babble, and gad, and gab, which are real Sanscrit words, as spoken.
See Steve Boyd on the Hebrew of Genesis 1 to 11.