It is amazing the twisting and turning that goes on I think Jeremiah forgets her own book where in Mathew it blesses the peacemakers for they shall become sons and daughters of Gd showing that they don't even need her son of Baal her Jesus/ Lucifer to become sons... Funny how the more they try to cover up their lies the more they get entangled by it but I guess that is what one gets when one plays with the only poisonous vine ( Jesus) in the garden that is choking all the otherwise healthy and happy plants....wink...
Try as hard as you might, in the first attempt to crucify Jesus, the Jewish failed. Now you try again, again and again. Will you never learn? Your Gd does not even know you! My GOD however, the GOD you reject, does, and does not like what he see"s, it would appear. I do not attempt to speak for him, I simply observe the conditions of Israel's survival. Hanging on by the finger tips has to be tiring. Not much has improved since the 1940's. The Jewish grow tired and it shows. All the while, the Arabs sit back and wait, drinking their hot sweet tea, in the middle of the Dome of the Rock. Sad.
Shimon never crucified anyone, Rome who made the image did, therefore you just proved Rome twists the blame so you hate Jews even those never born in that era.
Your crucified comment opens up a can of worms for you, since it contradicts your texts.
The NT proves to teach more then 1 christ when they contradict the crucified on the cross story with the earlier christ who was stoned & hanged, try reading about the 100bc christ Yeshu son of Mary sentenced at passover which is what both Mark and John acct. The NT admits:
Acts 5:30 "Jesus, whom ye slew and hanged on a tree" Acts 10:39 "whom they slew and hanged on a tree" Acts 13:29 "they took him down from the tree" 1 Peter 2:24 "who his own self bare our sins in his own body on the tree" Galatians 3:13 "Christ... being made a curse upon us... Cursed is every one that hangeth on a tree" also read Deuteronomy 21:22.
Under Rabbinic Law, criminals are to be stoned (John 8:3-11.) The 'Jesus' mythos was stoned (slew) and then hung on a tree -- which is what the Christanic mythologies say.
The cross is a later addition(300ad) which has been soundly debunked.
The crucified by Rome Galilean at the time of Herod & Lysanias was Yehuda the tax revolter, he died in 6bc a far cry from the ad era crucified christ by the Jordan river who's apostles were martyrs. That ad era cross bearer was Theudas who died in 45 ad. That's at least 3 christs (trinity) converged into the Jesus image that your cross claims expose. This is why the figure and his followers are given new names and new birthdate that still doesn't fit the story characters eras.
Another issue:
Cross w/ sun symbol is Baal cross and they claim Jesus was the son of Baal in Rev 22:16. His birthday borrows Baals Dec 25 birthday and his accounts are exact replicas of found predated tablets on Baal thus they reveal what they mean that the father &son are one, because they are one in the same mythology given a new mask to try and convert the revolting Jews to Baal worship under Rome's authority, a trick they used on many cultures.
There is also a predated cross the former popes carried, the one with the sickly man was a Mithraic cross. This cross by the altar was in the Mithra temple that became Basilica of San Clemente and they kept it's image.
Truth hurts, does it not? You say the Jewish Priests were not Jewish? Your people allowed a criminal to pass to get to "Our Lord" ! Save your liberal propaganda for those who will accept it. Rabbinic Law not withstanding. I am not here to preach, as you are, but simply point out historic fact. As for Rome, I never mentioned Rome. Do you have a problem with Rome? Rome simply defended their holdings as you do today in Palestine, barely. The "Big Brother" won't be around forever and neither will your Gd. Suck it up, you are losing.
Your question makes no sense to anything I said or what we are discussing.
And I donct believe you understand the difference between History and myths and stories that butcher it. Your own text says the adversary (which was Rome)would change times, dates, holidays and blot out names.
They forged books, but you don't know
this, because you never check the
Tanakh against the OT portion in your NT. You also never read earlier copies of texts like Josephus or the apostles books, which earliest versions are different then later versions. They remove verses that contradict their needs in teaching B.S. in the case of Josephus they place a non Jewish name into Jewish historians text out of place of context using words only a Christian would use not a Jew who Josrphus was.
That being said, the mention of Rome had everything to do with your created image called Jesus and your context of blame.
I was showing you the HISTORICAL, AND
your only reply was a diversion ad hominem response. =you are not historically speaking you are reinventing the historical.
I'll prove it now, what is the historical Jewish name of your Jewish character in your plagiarised Bel passion play?
"YAHWEH"
◄ 3068. Yhvh
►
Strong's Concordance
Yhvh: the proper name of the God of Israel
Original Word: יְהֹוָה
Part of Speech: Proper Name
Transliteration: Yhvh
Phonetic Spelling: (yeh-ho-vaw')
Short Definition: LORD
NAS Exhaustive Concordance
Word Origin
from
havah
Definition
the proper name of the God of Israel
NASB Translation
GOD (314), LORD (6399), LORD'S (111).
Brown-Driver-Briggs
יהוהc. 6823 i.e. יַהְוֶה
proper name, of deity Yahweh, the proper name of the God of Israel — (
1 ᵑ0 יְהוָֺהC518 (Qr אֲדֹנָי), or יֱהוִֺה305 (Qr אֱלֹהִים), in the combinations אדני יהוה & יהוה אדני (see אֲדֹנֶי), and with preposition בַּיהוָֺה, לַיהוָֺה, מֵיהוָֺה (Qr בַּאדֹנָי, לַאדֹנָי, מֵאדֹנָי), do not give the original form. ᵐ5 and other Vrss follow the Qr. On the basis of
Exodus 20:7;
Leviticus 24:11 יהוה was regarded as a
nomen ineffabile (see Philode Vita Mosis iii. 519, 529), called by the Jews הַשֵּׁם and by the Samaritans שׁימא. The pronunciation
Jehovah was unknown until 1520, when it was introduced by Galatinus; but it was contested by Le Mercier, J. Drusius, and L. Capellus, as against grammatical and historical propriety (compare Bö§ 88). The traditional Ἰαβέ of Theodoret and Epiphanius, the יָֿהוּ, יְהוֺֿ of compound proper name and the contracted form יָהּ all favour יַהְוֶךְ (compare יַהֲלֹמ֑וּן
Psalm 74:6; תַּהֲרוּ
Isaiah 33:11), see LagSym i.14 BaudStudien i.179 ff.; DrStud.Bib.i.1 ff. For
Jeve see StaZAW 1881, 346 Deib.1882, 173 f. & Gn. Excurs. ii.
2 on literature of interpretations see NesEg.67 Drl.c. — Many recent scholars explain יַהְוֶה as Hiph`il of היה (=היה)
the one bringing into being, life-giver (compare חַוָּה
Genesis 3:20) Schr HSch;
giver of existence, creator, Kue Tiele;
he who brings to pass (so already Le Clerc),
performer of his promises, Lag, NesEg.88 (but NesEg.91 inclines to Qal as RSBrit. & For. Ev. Rev see below); or from היה
he who causes to fall, rain or lightning RSOTJC.ed.1, 423; om.ed.2, 245, compare WeSkizzen iii.175; '
Fäller,' destroying foes, StaG.i.429 (dubiously). But most take it as Qal of הוה (= היה);
the one who is: i.e.
the absolute and unchangeable one, Ri; the
existing, ever living, as self-consistent and unchangeable, Di; or
the one ever coming into manifestation as the God of redemption, De Oehl; compare also RSBrit. & For. Ev. Rev. 1876,
he will be it, i.e all that his servants look for (compare Ewinfr),
he will approve himself (give evidence of being, assert his being Drl.c.17)). **Theories of non-Hebrew or non-Semitic origin, opposed (in their older forms) by BauRel. i. 181 ff. (see especially 230); DlPa 162 ff. claimed Babylonian origin for יהו, against this Kuenational Religions, etc., Note iv (Eng. Trans. 329 ff.) JastrJBL xiil {1894}, 103 f. compare HptBAS i. 170 N; DlBabel u. Bibel, 46 f., 73 f. makes same claim for יהוה, against this see especially HirschZAW xxiil {1903}, 355 ff. ZimKATS. 465 ff.; SpiegelbZMG:liii {1899}, 633 ff. proposes (improbable) Egyptian etymology for יהוה; further discussions see in KöEB NAMES, § 112 and n.3. 'Jehovah' found in Jacob (? Johannes) Wessel († 1480), according to SchwThLZ, 1905, col. 612.
I. יהוה is not used by E in Genesis, but is given
Exodus 3:12-15 as the name of the God who revealed Himself to Moses at Horeb, and is explained thus : אֶהְיֶה עִמָּ֑ךְ
I shall be with thee (Exodus 3:12), which is then implied in אֶהְיֶה אֲשֶׁר אֶהְיֶה
I shall be the one who will be it
Exodus 3:14a (i.e: with thee
Exodus 3:12) and then compressed into אֶהְיֶה
Exodus 3:14b (i.e. with thee
Exodus 3:12), which then is given in the nominal form יהוה
He who will be it
Exodus 3:15 (i.e. with thee
Exodus 3:12). compare EwBTh ii. 337, 338 RSl.c., Proph. 385 ff. Other interpretations are:
I am he who I am, i.e. it is no concern of yours (Le Clerc LagPsalt.Hieron.156);
I am (this is my name),
inasmuch as I am (אֲשֶׁר = כִּי; AE JDMich WeJD Th xxi, 540 = compare Hexateuch 72); Di and others
I am who I am, he who is essentially unnameable, inexplicable, — E uses יהוה sparingly by the side of אלהים and האלהים in his subsequent narrative. The Ephraimitic writers in Judges Samuel Kings use it in similar proportions. P abstains from the use of יהוה until he gives an account of its revelation to Moses
Exodus 6:3; but subsequently uses it freely. He gives no explanation of its meaning. He represents that אֵל שַׁדַּי was the God of the patriarchs. J uses יהוה from the beginning of his narrative, possibly explaining it,
Genesis 21:83 by אל עולם, the evergreen tamarisk being a symbol of the ever-living God; compare De
Genesis 21:33. Elsewhere יהוה is the common divine name in pre-exilic writers, but in post-exilic writers gradually falls into disuse, and is supplanted by אלהים and אדני. In Job it is used 31 t. in prose parts, and
Job 12:9 (a proverb); not elsewhere in the poem. Chronicles apart from his sources prefers אלהים and האלהים. Daniel uses יהוה only in chap. 9 (7 t.); Ecclesiastes not at all. In the Elohistic group of
Psalm 42-83 it is used 39 t. (see אלהים) . It occurs as the name of Israel's God MI18. It is doubtful whether it was used by other branches of the Shemitic family, compare COT
Genesis 2:4b DlPa 158 ff. DrStud. Bib. i. 7 ff.
II. 1. יהוה is used with אלהים and suffixes, especially in D;
a. with אֱלֹהֶיךָ in the Ten Words
Exodus 20:2-12 (5 t.) =
Deuteronomy 5:6-16; in the law of worship of J E,
Exodus 23:19;
Exodus 34:24,26; in D 234 t.;
Joshua 1:9,17;
Joshua 9:9,24 (D2); elsewhere
Genesis 27:20;
Exodus 15:26 (JE),
Judges 6:26; Samuel & Kings 20 t.;
1 Chronicles 11:2;
1 Chronicles 22:11,12; 2Chronicles 9:8 (twice in verse); 2Chronicles 16:7;
Isaiah 7:11;
Isaiah 37:4 (twice in verse);
Isaiah 41:13;
Isaiah 43:3;
Isaiah 51:15;
Isaiah 55:5;
Jeremiah 40:2 + (3t.);
Hosea 12:10;
Hosea 13:4;
Hosea 14:2;
Amos 9:15;
Psalm 81:11.
b. with אֱלֹהֵיכֶם in D 46 t.; D228t.; H 15 t.; P 15 t.; elsewhere
Exodus 23:25 (E);
Exodus 8:24;
Exodus 10:8,16,17 (JE);
Judges 6:10;
1 Samuel 12:12,14;
2 Kings 17:39;
2 Kings 23:21;
1 Chronicles 22:18 + (10 t. Chronicles)
Psalm 76:12;
Jeremiah 13:16 + (5 t.)
Ezekiel 20:5,7,19,20;
Joel 2:13 + (6 t.)
Zechariah 6:15.
c. with אֱלֹהֵינוּ in D 23 t.; in D25t.;
Exodus 8:6 (JE)
Exodus 3:18;
Exodus 5:3;
Exodus 8:22;
Exodus 8:23;
Exodus 10:25,26 (E)
Judges 11:24;
1 Samuel 7:8;
1 Kings 8:57,59,61,65;
2 Kings 18:22;
2 Kings 19:10 =
Isaiah 36:7;
Isaiah 37:20;
1 Chronicles 13:2 + (15 t. Chronicles)
Micah 4:5;
Micah 7:17;
Isaiah 26:13;
Jeremiah 3:22 + (17 t.)
Psalm 20:8;
Psalm 90:17 (?;Baer אֲדנָֹי);
Psalm 94:23;
Psalm 99:5;
Psalm 99:8;
Psalm 99:9 (twice in verse);
Psalm 105:7;
Psalm 106:47;
Psalm 113:5;
Psalm 122:9;
Psalm 123:2;
Daniel 9:10,13,14.
d. with אֱלֹהֵיהֶם
Exodus 10:7 (J)
Exodus 29:46 (twice in verse);
Leviticus 26:44 (P)
Judges 3:7;
Judges 8:34;
1 Samuel 12:9;
1 Kings 9:9;
2 Kings 17:7,9,14,16,19;
2 Kings 18:12; 2Chronicles 31:6; 33:17; 34:33;
Nehemiah 9:3 (twice in verse);
Nehemiah 9:4;
Jeremiah 3:21;
Jeremiah 22:9;
Jeremiah 30:9;
Jeremiah 43:1 (twice in verse);
Jeremiah 50:4;
Ezekiel 28:26;
Ezekiel 34:30;
Ezekiel 39:22,28;
Hosea 1:7;
Hosea 3:5;
Hosea 7:10;
Zephaniah 2:7;
Haggai 1:12 (twice in verse);
Zechariah 9:16;
Zechariah 10:6.
e. with אֱלֹהָיו
Numbers 23:21 (E)
Exodus 32:11 (J)
Leviticus 4:22 (P)
Deuteronomy 17:19;
Deuteronomy 18:7;
1 Samuel 30:6;
1 Kings 5:17;
1 Kings 11:4;
1 Kings 15:3,4;
2 Kings 5:11;
2 Kings 16:2; 2Chronicles 1:1 13t. Chronicles;
Micah 5:3;
Jeremiah 7:28;
Psalm 33:12;
Psalm 144:15;
Psalm 146:5;
Jonah 2:2.
f. with אֱלֹהַי
Numbers 22:18 (JE)
Deuteronomy 4:5;
Deuteronomy 18:16;
Deuteronomy 26:14;
Joshua 14:8,9;
2 Samuel 24:24;
1 Kings 3:7;
1 Kings 5:18;
1 Kings 5:19;
1 Kings 8:28;
1 Kings 17:20,21;
1 Chronicles 21:17;
1 Chronicles 22:7; 2Chron 2:3; 2 Chronicles 6:19;
Ezra 7:28;
Ezra 9:5;
Psalm 7:2;
Psalm 7:4;
Psalm 13:4;
Psalm 18:29;
Psalm 30:3;
Psalm 30:13;
Psalm 35:24;
Psalm 40:6;
Psalm 104:1;
Psalm 109:26;
Isaiah 25:1;
Jeremiah 31:18;
Daniel 9:4,20;
Jonah 2:7;
Habakkuk 1:12;
Zechariah 11:4;
Zechariah 13:9;
Zechariah 14:5.
g. with אֱלֹהַיִךְ
Isaiah 60:9;
Jeremiah 2:17,19;
Jeremiah 3:13;
Micah 7:10;
Zephaniah 3:17.
h. with אלהים, probably always due to later editors, or to a Qr which has crept into the text
Genesis 2:4b —
Genesis 3:23 (J, 20 t. either אלהים inserted by RP as Di De; or יהוה inserted by J in an older source);
Exodus 9:30 (J, but not in ᵐ5 ⅏; Samaritan אדני יהוה; possibly ᵑ0 from earlier Qr, & ⅏ from later Qr);
2 Samuel 7:22,25 (ᵐ5 אדני יהוה and
1 Chronicles 17:20-23 only יהוה);
1 Chronicles 17:16,17 (but
2 Samuel 7:18,19 אדני יהוה)
1 Chronicles 28:20;
1 Chronicles 29:1; 2Chronicles 1:9; 6:41 (twice in verse); 2Chronicles 6:42; 26:18 (but in the original
Psalm 132:8 stood יהוה (so ℌ), or else no divine name);
Psalm 72:18 (the late doxology)
Psalm 84:12 (but it makes the line too long);
Jonah 4:6. For the combinations with other divine names see those names.
2 the phrase אֲנִי יהוה is noteworthy: —
a. after אמר either alone
Exodus 6:2,29 (P) or before relative and other clauses:
Genesis 28:13 (J)
Genesis 15:7 (R)
Exodus 6:6 (P) with אלהיכם
Judges 6:10;
Ezekiel 20:5.
b. after ידע כי (α)
Exodus 7:17;
Exodus 8:18;
Exodus 10:2 (J);
Exodus 7:5;
Exodus 14:4,18 (P);
1 Kings 20:13,28;
Jeremiah 24:7;
Ezekiel 6:7 48t. Ezekiel; (β) with אלהיכם
Exodus 6:7;
Exodus 16:12;
Deuteronomy 29:5 (P)
Exodus 20:20; Joel 4:17; (γ) with אלהיהם
Exodus 29:46 (P)
Ezekiel 28:26;
Ezekiel 34:30;
Ezekiel 39:22,28; (δ) before relative and other clauses
Isaiah 45:3;
Isaiah 49:23,26;
Isaiah 60:16;
Ezekiel 7:9;
Ezekiel 17:24;
Ezekiel 21:10;
Ezekiel 22:22;
Ezekiel 35:12;
Ezekiel 36:36; (ε) with various forms of קדשׁ
Exodus 31:13 (P)
Ezekiel 20:12;
Ezekiel 37:28;
Ezekiel 39:7; (ζ) with דברתי
Ezekiel 5:13;
Ezekiel 17:21, compare ׳יֵדְעוּ אשׁר אני י
Ezekiel 20:26.
c. after כִּי in various combinations
Leviticus 11:44,45;
Numbers 35:34 (P),
Leviticus 20:7,26;
Leviticus 21:8,15,23;
Leviticus 22:16;
Leviticus 24:22;
Leviticus 25:17;
Leviticus 26:1,44 (all H);
Exodus 15:26 (R)
Isaiah 41:13;
Isaiah 43:3;
Isaiah 61:8;
Jeremiah 9:23;
Ezekiel 12:25;
Ezekiel 21:4;
Zechariah 10:6;
Malachi 3:6.
d. emphatic
Exodus 6:8;
Exodus 12:12;
Leviticus 26:2,45;
Numbers 3:13,41,45 (all P);
Leviticus 18:5,6,21;
Leviticus 19:12,14,16,18,28,30,32,37;
Leviticus 21:12;
Leviticus 22:2,3,8,30,31,33 (all H)
Isaiah 43:15; with אלהיהם
Exodus 29:46; with אלהיךָ
Isaiah 48:17; with אלהיכם
Leviticus 23:43;
Leviticus 25:38,55;
Numbers 10:10;
Numbers 15:41 (twice in verse) (P)
Leviticus 18:2,4,30;
Leviticus 19:2,3,4,10,25,31,34,36;
Leviticus 20:24;
Leviticus 23:22;
Leviticus 26:13 (all H)
Ezekiel 20:7,19;
Joel 2:27; with מְקַדֵּשׁ
Leviticus 20:8;
Leviticus 22:9,32 (H), with דברתי
Numbers 14:35 (P)
Ezekiel 5:15 + (11 t. Ezekiel); with clauses
Isaiah 27:3;
Isaiah 41:4,17;
Isaiah 42:6,8;
Isaiah 45:5,6,7,8,18,19,21;
Isaiah 60:22;
Jeremiah 17:10;
Jeremiah 32:27;
Ezekiel 14:4,7,9;
Ezekiel 34:24; אָנֹכִי יהוה is used in the Ten Words
Exodus 20:2,5 =
Deuteronomy 5:6,9 cited
Psalm 81:11;
Hosea 12:10;
Hosea 13:4; elsewhere only
Exodus 4:11 (J)
Isaiah 43:11;
Isaiah 44:24;
Isaiah 51:15.
3 יהוה is also used with several predicates, to form sacred names of holy places of Yahweh יהוה יראה
Genesis 22:14 (J); יהוה נסי
Exodus 17:15 (E) יהוה שׁלים
Judges 6:24 יהוה צדקנו
Jeremiah 33:16 (compare
Jeremiah 23:6 where it is applied to the Messiah); יהוה שָׁ֑מָּה
Ezekiel 48:35. — On combinations such as ׳הַר י, צְבָאוֺת ׳י etc., see הַר, צָבָא, etc.
Note. — BonkZAW 1891, 126 ff. seems to shew that as prefix, in compare proper name, יְהוֺ is the oldest and the latest form and that יוֺ is intermediate, belonging to the earlier post-exilic period until the time of Chronicles; occasional copyists' mistakes being taken into the account.
׳יְהוֺ
proper name compounded with, see below יהוה above.
יהוה
proper name, of deity, see below הוה.
׳יו = ׳יְהוֺ
proper name compounded with, see below יהוה above: — namely יוֺאָב, יוֺאָח, יוֺאָחָז, יוֺאֵל, יוֺאָשׁ, יוֺיָכִין, יוֺיָקִים, יוֺיָרִיב, יוֺעֵד, יוֺעָשׁ, יוֺקִים, יוֺרָם, יוֺתָם, etc.