LEGITIMATE AND ILLEGITIMATE PRIESTS by abraham tabilog

legitimate Levite Priests Sacerdote(YahshearDath)

2Chronicles 11:13-17 All legitimate Levite Priests (Sacerdote) YahshearDath-Gershon, YahshearDath-Kohat and YahshearDath-Merari left Samaria to Yahrusalem and stay for three (3) years. 2Chronicles 9:21 Solomonâ&#x20AC;&#x2122;s Navy of Ships coming from Tarshish and Ophir arrived with Golds in Yahrusalem every three (3) years.

TABLE OF CONTENTS YAHSHU’A THE MESSIAH IS A LEVITE Higher Critical Research CHRONOLOGICAL EVENTS BASED ON HOLY BIBLE………... P- 1 Tribe of Levi………………………………………………………….. P-12 Geneology of Levites…………………………………………………. P-15 Wellhausen Hypothesis ………………………………………………. P-19 The Texts of Israeli But Illegitimate Non-Levite Priests and Illegitimate Non- Israeli Priests………………………………………. P-20 Investigation of Higher Critical Research The J –Text (Yahweh Text) and E-Text (Elohim Text)……………… P-21 Greek Alexander the Great Captured Persian Kingdom……………

P-40

DURING TIME OF NEW TESTAMENT…………………………… P-41 THE LEVITES………………………………………………………

P-45

Illegitimate Non-Levite Priests……………………………………… P-59 Legitimate Levite Priests……………………………………………

P-60

LEGITIMATE LEVITE PRIESTS CALLED YAHSHEARDATH (SACERDOTE) JOIN THE SHIPS OF SOLOMON IN GOING TO TARSHISH AND OPHIR? ..… P-61 The Philippine is Ophir……………………………………….…….

P-76

YAHSHU’A MESSIAH IS A LEVITE Higher Critical Research Isaiah 30:10-11

CHRONOLOGICAL EVENTS BASED ON HOLY BIBLE RECORDS YEAR

REFERENCE

HEBREW NAME-MEANING-EVENTS

B.C.E. (Before Common Era) 3992 Dan.9:24-27 Creation of (1)Adam-Awdam-to show blood in face 3862 Gen.5:3-6 Seth –Sheeth-appoint 3757 Gen.5:9 Enosh-Awnash-to be frail 3667 Gen.5:12 Cainan-Kane-a nest 3597 Gen.5:15 Mahalalel-Halal-praise Yah 3532 Gen.5:18 Yared-Yared-to descend to lower region 3370 Gen.5:21 Jude 1:14 (7)Enoch-Kawnek-discipline 3305 Gen.5:25 Metuselah-Methuselah 3118 Gen.5:28-29 Lamech-Lehmek-uncertain 3062 Gen.5:5 Death of Adam 3005 Gen.5:23Enoch taken away 2950 Gen.5:8 Death of Seth 2936 Gen.5:28 (10)Noah-Nooakh-to rest 2852 Gen.5:11 Death of Enosh 2757 Gen.5:14 Death of Cainan 2702 Gen.5:17 Death of Mahalalel 2570 Gen.5:20 Death of Yared 2436 Gen.5:32 Shem-Seem-call a name. Ham Yahpet born 2341 Gen.5:31 Death of Lamech 2336 Gen.5:27 Death of Metuselah 2336 Gen.7:6 Ark of Noah Great flood,Noah and 3 children, wives survived

Archaeological Findings: Ancient Ebla

In 1974 at site of ancient Ebla northern Syria, exemplify the plethora of pre-flood and post flood writings

2334 Gen.11:10 Arphakshad-Rawpad-to refresh 2299 Gen.11:12 Selah-Shawlakh-to send away 2269 Gen.11:14 Heber-Awba-crossover 2235 Gen.11:14 (15)Peleg-Pawleg-to divide (Hebrew from Heber, Peleg and Yoktam the father of Ophir speaks Hebrew) 2235 Gen.10:25 Tower of Babel-Migdalah Bawlal = Confounded the language of Son of Man. Heber language was called Hebrew from name Heber. (Yoktam father of Ophir speaks Hebrew goes to East Gen. 10:30) 2205 Gen.11:18 Reu-Rawaw-shepherd 2173 Gen.11:20 Serug-Sawrag-to intwine 2143 Gen.11:22 Nachor-Nakharaw-to snore

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2114 Gen.11:24 Thare-Tehrakh-trembling 2044 Gen.11:26 (20) Abram a Hebrew Gen. 14:13 (Abraham)Father to be raise of people. Forever Covenant is Circumcision Gen.17:9-14. Prophecy of 400 years in the foreign land Gen.15:13-14, Gen.21:12-13 . Genesis 21:12 And Yahweh said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. Genesis 21:13 And also of the son of the bondwoman will I make a nation, because he is thy seed. Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; Genesis 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Gen.15:20 Hittite Archaeological Findings: Hittites Monuments: In 1906 excavation at Boghazkoy (ancient Hattusas, capital of Hittite History and culture). In Carchemish, Euprates River in Syria unearthed the Hittites th monuments in the later half of the 19 century. 1996 Gen.11:19 Death of Peleg 1995 Gen.11:25 Death of Nachor 1986 Gen.9:29 Death of Noah 1966 Gen.11:21 Death of Reu 1958 Gen.17:25 Ismael Abraham is 86 years old when Ismael born by Hagar 1944 Gen.11:5 (21)Isaac-Tsawkhak-to laugh outright, born by Sarah Gen.21:14 Ismael sent to Masry (Egypt) 1943 Gen.11:23 Death of Serug 1009 Gen.11:32 Death of Thare 1896 Gen.11:13 Death of Arphakshad 1884 Gen.25:26 (22)Yahkoob-Awkab-heel catcher-change to Yahshear-to be straight Gen.32:28.

Yahkoob name was changed to Yahshear Genesis 32:28 And he said, Thy name shall be called no more Jacob, but Israel –₃₄₇₄ for as a prince hast thou power with Yahweh and with men, and hast prevailed. Strong’s Exhaustive Concordance Hebrew-Greek Dictionary ‘search’ for "Israel"–₃₄₇₄ 3474 yashar yaw-shar' a primitive root; to be straight or even; figuratively, to be (causatively, to make) right, pleasant, prosperous:--direct, fit, seem good (meet), + please (will), be (esteem, go) right (on), bring (look, make, take the) straight (way), be upright(-ly). 3475 Yesher yay'-sher from 3474; the right; Jesher, an Israelite: -Jesher. 3476 yosher yo'-sher from 3474; the right:--equity, meet, right, upright(-ness). 3477 yashar yaw-shawr' from 3474; straight (literally or figuratively):--convenient, equity, Jasher, just, meet(-est), + pleased well right(-eous), straight, (most) upright(-ly, -ness). 3484 Yshuruwn yesh-oo-roon' from 3474; upright; Jeshurun, a symbol. name for Israel:--Jeshurun. 3478 Yisra'el yis-raw-ale' from 8280 and 410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: --Israel. 3479 Yisra'el yis-raw-ale' (Aramaic) corresponding to 3478:--Israel. 3481 Yisr'eliy yis-reh-ay-lee' patronymically from 3478; a Jisreelite or descendant of Jisrael:--of Israel, Israelite. 3484 Yshuruwn yesh-oo-roon' from 3474; upright; Jeshurun, a symbol. name for Israel:--Jeshurun.

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The 12 Sons of Yahshear (Jacob) from Leah, Rachel, Bilha, Zilpa : Gen.35:23-26 1. Ruben (Leah) 2. Simeon (Leah) 3. Levi (Leah) 4. Yahuwdah (Leah) 5. Dan (Bilha-Rachel 6. Nepthali (Bilha-Rachel) 7. Gad (Zilpa-Leah) 8. Asher (Zilpa-Leah) 9. Isachar (Leah) 10. Zabulon (Leah Dinah (Leah) 11. Yohseph (Rachel) 12. BenYahmin 1869 Gen.25:7 Death of Abraham 1866 Gen.11:15 Death of Selah 1836 Gen.11:11 Death of Shem 1805 Gen.11:17 Death of Heber 1784 Gen.37:28 The 12 Sons of Yahshear - Yohseph sold to Ismael and sold to Masry (Egyptian) 1764 Gen.35:28 Death of Isaac 1754 Gen.47:9 Yahkoob and 11 sons enter Masry (Egypt) for 400 years

Efraim and Manaseh counted as Son of Yahshear replaced Yohseph Gen. 48:5-6 The 13 Sons of Yahshear (Jacob) from Leah, Rachel, Bilha, Zilpa & Yohseph: 1. Ruben 2. Simeon 3. Levi sons YahshearDath-Gershon, YahshearDath-Kohat and YahshearDath-Merari 4. Yahuwdah 5. Dan 6. Nepthali 7. Gad 8. Asher 9. Isachar 10. Zabulon Yohseph 11. Manaseh (Yohseph son Gen. 48:5-6) 12. Efraim (Yohseph son Gen. 48:5-6) 13. BenYahmin Gen.49:33 Yahkoob died in Masry (Egypt) Gen.50:26 Yohseph died in Masry (Egypt)

To Distinguish Both Circumcised Tribes of Ismael and Yisrawale in Masry (Egypt) The sons of Yahshear was called Yisrawale (Israel) and Son of Hagar called Ismael Strong’s Exhaustive Concordance Hebrew Dictionary SEC no. 3478 from no. 8280 Yisrawale (Israel) means “Prince of Sarah” to distinguished from Ismael means “In the name of my master Sarah”.

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1354 Ex.12:40-51 Exodus of Moses-Mawshaw-to pull out of water. On Passover Day Moses brought out of (Egypt) Masry all (13 Tribes) Tribes of Yisrawale. The Prophecy of Yahweh to Abraham in Gen.15:13-14 was fulfilled. The blood of Ismael brought by Efraim and Manaseh and the blood of Yahshaak brought by sons of Yahshear. Prophecy of Yahweh to Abraham in Gen.15:13-14 was fulfilled The blood of Ismael brought by Efraim and Manaseh and the blood of Yahshaak brought by sons of Yahshear Genesis 21:12 And Yahweh said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. Genesis 21:13 And also of the son of the bondwoman will I make a nation, because he is thy seed. Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; Genesis 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Genesis 15:13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; Genesis 15:14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Levite Aaron and his Sons Generations to come was Appointed to Priesthood of Yahweh for Perpetual Statute meaning Forever Exodus 29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. Dath Dath

‫תד‬

1) decree, law, edict, regulation, usage ,a) decree, edict, commission, b) law, rule

dath <1881> Strong’s Exhaustive Concordance Hebrew Dictionary Pronunciation:

Dawth

Definition:

1) decree, law, edict, regulation, usage 1a) decree, edict, commission 1b) law, rule of uncertain (perhaps foreign) derivation: a royal edict or statute:-commandment, commission, decree, law, manner.

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DaTH I used to think of DaTH (dawth) as meaning void, since that's the way the fluffy bunny new age kabbalah books present it. I was curious one day and decided to see if the word was in the Bible (in Hebrew version) and found that it means something like the Law written in our hearts, a kosmic consciousness that lets us know if we are in sync with the Tao That Be (or however you want to describe it). Here are a few of my notes on my research into DaTH. Go on a spiritual quest to find values you can hold up as being what you stand for. You have found your inner DaTH. You have found the law written in your heart. What is law? A king gives a decree or edict that is the expression of the king’s will. *Esther 3:14, 8:13, 9:14+ There was the concept that once a king issued this DaTH, it cannot be altered or revoked. [Daniel 2:15, 6:16] DaTH is entrusted to people. In the case of civil law, this DaTH is in the hands of judges, enforced by police, argued by lawyers, voted upon and recorded by politicians. The Israelites had the concept of the ToWRaH being the DaTH of Yahweh. Ezra was given the title of Secretary of the irrevocable DaTH of the Almighty of heaven. [Ezra 7:2, 1 Esdras 8:9] The irrevocability of the DaTH from Yahweh was not questioned by Yahshua. Yahshua was not out to destroy the ToWRaH representing the DaTH from Yahweh, but to bring it to life in the hearts of people. [Matthew 5:17] He was not getting out a giant cosmic eraser. What he challenged was that DaTH of Yahweh was complete and contained in scriptures and traditions. He offered that DaTH of Yahweh can be known in the heart, directly experienced, with continued insights into this DaTH, renewed revelation, and ongoing prophecy. This was not anti-Jewish at all. The idea was found in the Dead Sea Scrolls. The Jews continued to redefine DaTH with the Mishnah, the Talmud, the Kabbalah, and to this day with books being published, web sites being built, deeper insights explored and lived out. Here is something you can count on to be true for your entire life — CHoKMaH/Sophia and DaTH are treasures that will be your salvation. The greatest treasure comes from uniting with Yahweh. [Isaiah33:6] A treasure is a reward after following a treasure hunt. A gift is never really valued as a treasure. YAHWEH with a multitude approaches, from his right hand comes a shining DaTH. [Deuteronomy 33:2] DaTH is the invisible SHiPHRaH, the Law in the heart of Yahweh. DaTH is Law, but DaTH is also having an active conscious, a living Law written in the heart. DaTH is being conscious of the will of Yahweh, which we can concentrate upon, which we can be mindful of, which can direct our view of what Yahweh wants in each given situation. DaTH is beyond memorizing a collection of ancient rules. DaTH is a living part of each of us. I would dare say that people who have never heard one word of religion still know that it would be wrong to go on a murdering spree or steal from the neighbors when they are not at home. The commandments part of ToWRaH are not the DaTH, but are examples of using the DaTH in specific situations. The DaTH extends far beyond the few ancient case-by-case examples of what would not be acceptable behavior. Thus the Jewish/Kabbalist quest for the invisible DaTH is much like the Gnostic quest for direct connect, for gnosis. Maybe it is invisible because it is from another dimension, that light trapped in the darkness, our core Messiah’s Consciousness, our native our Nature.

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Moses was Called Dath Moses Wikipedia, the Free Encyclopedia - Dath Mosha Middle Eastern and North African Jewish community headdress may also resemble that of the ancient Israelites. In Yemen, the wrap around the cap was called ‫ ַמצַר‬massar; the head covering worn by all women according to Dath Mosha was a ‫" גַרגּוש‬Gargush"

Sons of Levi called Yahshear-Dath (Sacerdote) was distributed to 12 Tribes The 13 Sons of Yahshear (Jacob) from Leah, Rachel, Bilha, Zilpa & Yohseph: Joshua 21:1-8, 1Chronicles 6:63-81, distribution of Levites to 12 Tribes, Judges 17:7

Judges 17:7 And there was a young man out of Bethlehemjudah of the family of Judah, who was a Levite, and he sojourned there. (That Levite comes from blood of Kohath who was assigned to Yahuwdah)

12 tribes

13 Tribes

Levites Distributed to 12 Tribes

1. Ruben --------1. Ruben (Leah) ---------------1. Ruben- YahshearDath Merari the Priest 2. Simeon ------2. Simeon (Leah) –-------------2. Simeon- YahshearDath Kohath the Priest 3. Levi -----------3.Levi(Leah)sons YahshearDath-Gershon, YahshearDath-Kohat and YahshearDath-Merari 4. Yahuwdah---4. Yahuwdah (Leah) ----------3. Yahuwdah- YahshearDath Kohath the Priest 5. Dan -----------5. Dan (Bilha-Rachel ) –------4. Dan- YahshearDath Kohath the Priest 6. Nepthali -----6. Nepthali (Bilha-Rachel) –-5. Nepthali- YahshearDath Gershon the Priest 7. Gad -----------7. Gad (Zilpa-Leah) –----------6. Gad- YahshearDath Merari the Priest 8. Asher ---------8. Asher (Zilpa-Leah) –-------7. Asher- YahshearDath Gershon the Priest 9. Isachar -------9. Isachar (Leah) –-------------8. Isachar-YahshearDath Gershon the Priest 10.Zabulon -----10. Zabulon (Leah) –-----------9. Zabulon- YahshearDath Merari the Priest 11.Yohseph --- Yohseph (Rachel) sons Manaseh and Efraim 12.BenYahmin-11. Manaseh--------------------10. Manaseh half Tribe – YahshearDath-Gershon the Priest Manaseh- half Tribe – YahshearDath-Kohath the Priest 12. Efraim –----------------------11. Efraim- YahshearDath-Kohath the Priest 13. BenYahmin(Rachel) ------12. BemYahmin- YahshearDath-Kohath the Priest

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Yisrawale (Israel) asked for King King Saul (Tribe of BenYahmin) King David (Tribe of Yahuwdah) King Solomon (King YahdidiYah) (Tribe of Yahuwdah)

874 1Kings 6:1 480 years From Exodus to 4 year of King YahdidiYah (Solomon) 1Kings 9:26 King Solomom made Navy of Ships to go to Ophir for Gold 838 1Kings 11:42 Divided Kingdom (Kingdom of Yahuwdah & Kingdom of Yisrawale) Kingdom of Yahuwdah (Jews) 838 1Kings 14:2 King Rehoboam-Rakhobam 2 tribes City of Yahrusalem 1Kings 11:26 King 1Kings 12:31-32 /1Kings 13:33-34

= = = = =

Kingdom of Yisrawale (Israel) King Jeroboam-Yeroboam 10 tribes City of Samaria Jeroboam from Efraim Tribe Jeroboam replaced Levites Priest by ordinary Israeli to become Priest (the illegitimate, non-Levite Priests)

2Chronicles 13:9 Have ye not cast out the priests of , the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no elohim.

LEGITIMATE AND ILLEGITIMATE PRIESTS 2Chro.11:13-17

all legitimate (Sacerdote)Levite Priest YahshearDath-Gershon, YahshearDath-Kohat And YahshearDath-Merari left Samaria to Yahrusalem and stay for three (3) years.

2Chro.9:21 Solomon’s Navy of Ships arrived with Golds in Yahrusalem every three (3) years. Yisrawale (Israel) legitimate Levites Priest YahshearDath-Gershon, YahshearDath-Kohat and YahshearDathMerari after three (3) years stay they cannot be found in Yahrusalem. This is the FIRST TIME Yahweh recover the remnant of his people and the SECOND TIME is in Isaiah 11:11 “And it shall come to pass in that day, that Yahweh shall set his hand again the SECOND TIME to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea”. 821 818 816 815 792 791 787

1Kings 15:20 King Abia-AbiYah-father is Yah 1Kings 15:10 King Asa-Awsaw 1Kings 15:25 1Kings 15:28 1Kings 16:18 1Kings 16:15 1Kings 16:23

780 1Kings 16:29

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King Nadab King Baasha King Elah King Zimri King Omri-bought the hills of Samaria from Shemer later become Samaria King Ahab-EliYah, ObadiYah, Elisha, MicaYah period

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Archaeological Findings: Moabite stone

King Mesha of Moab inscribed in stone erected as historical record of his revolt against Yisrawale as recorded in 2Kings 1:1,3:4-5. The name Yahweh inscribed in ancient Paleo-Hebrew characters while the whole text was written in PhoenicianMoabite form. Reason is that they cannot pronounced the name Yahweh in their Moabite language so they just copied the name in original form of writings.

776 1Kings 22:51 King Yehoshaphat 760 1Kings 22:51

King Ahaziah

2Chro.20:18-19 Yisrawale (Israel) Levites Priest YahshearDath-Gershon, YahshearDath-Kohat and YahshearDath-Merari cannot found in Yahrusalem. This is the FIRST TIME Yahweh recover the remnant of his people mentioned in Isaiah 11:11.

2Chro.20.35-37 King Yehoshaphat and King Ahaziah made alliance to construct fleet of ships to go to Tarshish.

BOTH KING JEHOSHAPHAT OF YAHUWDAH AND KING AHAZIAH OF ISRAEL WANT TO GO TO TARSHISH AND OPHIR 2Chronicles 20:35-37â&#x20AC;? And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly: And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber. Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, Yahweh hath broken thy works. And the ships were broken, that they were not able to go to Tarshish

758 2Kings 3:1 King Yoram 744 2Chro.21.5 King Yoraim â&#x20AC;&#x201C; Yaham-people of Yahweh 744 2Chro.22:2 King Ahaziah-AwkhasYah-Yah has siezed 743 2Kings 9:24 King Yehu-he killed both kings Yoram and Ahaziah 743 2Chor.22:12 Queen Atali-Athlahee-Yah strength of Yah 737 2Chro.24:1 King Yoash-Yahaysh-Yah fired 715 2Kings 13:1 (ZechariYah stoned to death) King Yehoahaz 700 2Kings 13:10 King Yoash 697 2Chro.25:1 King Amasiah-AwmatsYah-strength of Yah 682 2Kings 14:23 King Yeroboam 668 2Kings26:3 King Uziah-OozeeYah-power of Yah - Isaiah, Hosea, Amos 630 2Kings 15:8 King ZachariYah 629 629 619 617

2Kings 15:13 2Kings 15:17 2Kings 15:23 2Kings 15:23

King Shallum King Menahim King Pekahiah King Pekah-Tribe of Nepthali deported to Assyria

616 2Chro.27:1 King Yoatam-Yahthawn-Yah is perfect

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600 2Chro.28:1 King Acaz-Awkhaz-to sieze possesor 588 2Kings 15:30 584 2Chro.29:1 King Ezequiaz-ChawzkYah-strengt of Yah 578 2Kings 17:24

2Kings 17:23-28

King Hoshea

Shalmanazer King of Assyria deported 9 tribes of Yisrawale into Assyria. Start of Captivity. Ezekiel period = Israeli deported to Assyria replaced by Five (5) Nations in the land of Israel, One (1) ordinary Israeli Priest but Not Levite Returned to Samaria and ordained other Priest from five (5) Nations to be called Israel Priest.( the illegitimate, non-Levite priest ordained non-Israeli Priests)

Five (5) Nations Replaced Yisrawale (Abba, Cutha, Hammath, Separvaim and Babylon) Isaiah 11:11 And it shall come to pass in that day, that Yahweh shall set his hand again the SECOND TIME to recover the remnant of his people, which shall be left, from ASSYRIA, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 2Kings 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Aramaic Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.

DURING ASSYRIAN CAPTIVITY THE PRIEST OF YISRAWALE WHICH WERE NOT THE SONS OF LEVI WAS CALLED ‘KOHAN’

‘KOHAN’ MEANS PRIEST IS ARAMAIC WORD THAT REPLACED THE FORMER LEVITE PRIEST OR YAHSHEAR-DATH OR SACERDOTE 3547 kahan kaw-han' a primitive root, apparently meaning to mediate in religious services; but used only as denominative from 3548; to officiate as a priest; figuratively, to put on regalia:--deck, be (do the office of a, execute the, minister in the) priest('s office). 3548 kohen ko-hane' active participle of 3547; literally, one officiating, a priest; also (by courtesy) an acting priest (although a layman):--chief ruler, X own, priest, prince, principal officer. 3549 kahen kaw-hane' (Aramaic) corresponding to 3548:--priest. (KOHAN IS ARAMAIC)

THEREFORE THE PRIEST BEFORE ASSYRIAN CAPTIVITY WAS CALLED ‘YAHSHEAR-DATH’ or “SACER-DOTE” AND DURING ASSYRIAN CAPTIVITY WAS CHANGED TO ARAMAIC WORD ‘KOHAN’.

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Encyclopedia Judaica YHWH vol.7 p.680

BLASPHEMY =

The Sacred Name pronounced “Yah-oo-ay” was avoided to pronounced during Assyrian Captivity but only High Priest can utter that Name eight (8) times on the Day of Atonement, a day of fasting on the th th 10 day of the 7 month. Sanhedrin (Highest Court) ruled a decree of offense of BLASPHEMY to whoever pronounced and uttered that name in public or in solemn assemblies and instead they substituted the word ADONAI the name of diety of Canaan where they were living.

555 2Chro.33:1 King Manases-Nawshaw-causing to forget 500 2Chro.33:21 King Amon-Awmone-skilled 498 2Chro.34:1 King Yosias-YahayshYah-fire of Yah, ZephaniYah period 480 2Chro,35:19 King Yosias restored the Feast of Passover 2Chro.36:2 King Yoacas-EeshYah-formation of Yah 467 2Chro.36:4-5 King Yoaquim-YahkoonYah-Yah will establish 464 Daniel 1:1 King Nebuchadnesar of Babylonia Start of Babylonian Captivity464 BCE is 463 th years BCE plus 27-28 CE the 49 year Sabbathical Year=490 years as prophesied by Daniel in 9:24-27.

Daniel 9:24-27 “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in trouble times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary, and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” 490 years from Babylonian Captivity (70 x 7 = 490 years)( Sabbathical Year) On year 0027-0028 A.D. Sabbathical year or 49th year (seven weeks Sabbathical Year) On year 0028-0029 A.D. Jubilee year or first year or the 50th year On year 0029-0030 A.D. second year On year 0030-0031 A.D. third year ( and three)

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On year 0031-0032 A.D. fourth year, on 14th day of the first month (Aviv) is Passover day (two weeks) On year 1987-88 A,D. a Sabbathical Year or 49th year On year 1988-1989 A.D. is a Jubilee Year On year 2036-2037 A,D. a Sabbathical Year or 49th year On year 2037-2038 A.D. is a Jubilee Year

70th Jubilee Year In Leviticus 25 was mentioned the Jubilee year is the 50th year and the first year of the 49th year cycle. From Exodus of Moses to start of Babylonian Captivity happened 19 Jubilee Years. From Babylonian Captivity to Ministerial of Yahshu‟a Messiah of Nazareth in Yisrawale happened 10 Jubilee Years. From ministerial of Yahshu‟a Messiah of Nazareth in Yisrawale to year 1988-1989 A.D. happened 40 Jubilee Years. Total of 69 Jubilee Years happened from Exodus of Moses to year 1988-1989 A.D.Jubilee Year. The next Jubilee Year on year 2037-2038 A.D. will be the 70th Jubilee Years from Exodus of Moses.

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Tribe of Levi The tribe is named after Levi, one of the twelve sons of Jacob (later called Yahshear). Levi had three sons: Gershon, Kohath, and Merari (Genesis 46:11).

Levi

Gershon

Amra m

Jochebed

Miriam

Aaron

Melcha

Kohath

Izhar

Merari

Hebron Uzziel

Moses

“KOHAN” or “KOHANIM” IS PRIESTS IN ARAMAIC Kohath's son Amram was the father of Miriam, Aaron and Moses. The descendants of Aaron: the Kohanim ("Priests"), had the special role as priests in the Tabernacle in the wilderness and also in the Temple in Jerusalem. The remaining Levites (Levi'yim in Hebrew), divided into three groups (the descendants of Gershon, or Gershonites, the descendants of Kohath, or Kohathites, and the descendants of Merari, or Merarites) each filled different roles in the Tabernacle and later in the Temple services. Levites' principal roles in the Temple included singing Psalms during Temple services, performing construction and maintenance for the Temple, serving as guards, and performing other services. Levites also served as teachers and judges, maintaining cities of refuge in Biblical times. The Book of Ezra reports that the Levites were responsible for the construction of the Second Temple and also translated and explained the Torah when it was publicly read. In Egypt the Levites were the only tribe that remained committed to Yahweh. During the Exodus the Levite tribe were particularly zealous in protecting the Mosaic law in the face of those worshipping the Golden Calf, which may have been a reason for their priestly status.

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In the Torah Leviteâ&#x20AC;&#x2122;s Duty 1) In the Book of Numbers the Levites were charged with ministering to the Kohanim (priests) and keeping watch over the Tabernacle: 2) And with you bring your brother also, the tribe of Levi, the tribe of your father, that they may join you and minister to you while you and your sons with you are before the tent of the testimony. 3) They shall keep guard over you and over the whole tent, but shall not come near to the vessels of the sanctuary or to the altar lest they, and you, die. 4) They shall join you and keep guard over the tent of meeting for all the service of the tent, and no outsider shall come near you. 5) And you shall keep guard over the sanctuary and over the altar, that there may never again be wrath on the people of Israel. 6) And behold, I have taken your brothers the Levites from among the people of Israel. They are a gift to you, given to Yahweh, to do the service of the tent of meeting. Numbers 18:2-4-6.

In the Prophets The Book of Jeremiah speaks of a covenant with the Kohanim (priests) and Levites, connecting it with the covenant with the seed of King David: As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David My servant, and the Levites that minister unto Me. And the word of Yahweh came to Jeremiah, saying: 'Considerest thou not what this people have spoken, saying: The two families which Yahweh did choose, He hath cast them off? Jeremiah 33:22-24 The prophet Malachi also spoke of a covenant with Levi: Know then that I have sent this commandment unto you, that My covenant might be with Levi, saith Yahweh of hosts. My covenant was with him of life and peace, and I gave them to him, and of fear, and he feared Me, and was afraid of My name. The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity. Malachi 2:4-6 Malachi connected a purification of the "sons of Levi" with the coming of Yahweh Messenger: Behold, I send My messenger, and he shall clear the way before Me; and Yahweh, whom ye seek, will suddenly come to His temple, and the messenger of the covenant, whom ye delight in, behold, he cometh, saith Yahweh of hosts. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner's fire, and like fullers' soap; And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer unto Yahweh offerings in righteousness. Malachi 3:1-3

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In contemporary Jewish practice today:

Today, Levites in Orthodox Judaism continue to have additional rights and obligations compared to lay people, although these responsibilities have diminished with the destruction of the Temple. For instance, Kohanim are eligible to be called to the Torah first, followed by the Levites. Levites also provide assistance to the Kohanim, particularly washing their hands, before the Kohanim recite the Priestly Blessing. They also do not participate in the Pidyon haben (redemption of the firstborn) ceremony, because they are traditionally pledged to Divine service. Conservative Judaism recognizes Levites as having special status, but not all Conservative congregations call Kohanim and Levites to the first and second reading of the Torah, and many no longer perform rituals such as the Priestly Blessing and Pidyon Haben in which kohanim and Levites have a special role. Reconstructionist and Reform Judaism do not observe the distinctions between Kohanim, Levites, and other Jews. Orthodox Judaism believes in the eventual rebuilding of a Temple in Jerusalem and a resumption of the Levitical role. A tiny minority of Orthodox Jews support schools, primarily in Israel, to train priests and Levites in their respective roles. Conservative Judaism believes in a restoration of the Temple as a house of worship and in some special role for Levites, although not the ancient sacrificial system as previously practiced. Reform and Reconstructionist Judaism do not believe in a future Temple at all, or in a form of worship in which role is determined by ancestry. However, some Reform synagogues will refer to members who volunteer to help with services and other functions as "Levites." This is more of an honorific title and has no basis of lineage.

Bat Levi A Bat Levi (daughter of a Levite) is recognized as having lineal sanctity in both Orthodox and Conservative Judaism, stemming from her traditional eligibility to receive proceeds of the Levitical tithe (Maaser Rishon). In both Orthodox Judaism and Conservative Judaism, children of a Bat Levi, regardless of her marital status or husband's tribe, retain the traditional exemption for their children from the requirement of being redeemed through the Pidyon HaBen ceremony because of this lineal sanctity. Conservative Judaism permits a Bat Levi to perform essentially all the rituals a male Levi would perform, including being called to the Torah for the Levite aliyah in those Conservative synagogues which have both retained traditional tribal roles and modified traditional gender roles.

In Biblical criticism The parts of the Torah attributed by advocates of the Documentary Hypothesis to the Elohist, seem to treat Levite as a descriptive attribute for someone particularly suited to the priesthood, rather than as the designator of a tribe and feel that Moses and Aaron are being portrayed as part of the Joseph group rather than being part of a tribe called Levi. The Levites are not mentioned by the Song of Deborah considered one of the oldest passages of the Bible. Jahwist passages have more ambiguous language; traditionally interpreted as referring to a person named Levi they could also be interpreted as just referring to a social position titled levi. In the Blessing of Jacob (later than the Song of Deborah), Levi is treated as a tribe, cursing them to become scattered; critics regard this as an aetiological postdiction to explain how a tribe could be so scattered, the simpler solution being that the priesthood was originally open to any tribe, but gradually became seen as a distinct tribe to themselves. In the Priestly Source and Blessing of Moses, which critical scholars view as originating centuries later, the Levites are firmly established as a tribe, and the only tribe with the right to be priests.

Notable descendants Moses, Aaron, Miriam, Samuel, Ezekiel, Ezra, Malachi, , ZechariYah and Elizabeth, YahYah (John) the Baptist, Miriam Mother of Yahshuâ&#x20AC;&#x2122;a and Yahshuâ&#x20AC;&#x2122;a the Messiah of Nazareth

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Geneology of Levites 1Chronicles 6:1 Gerson Libni Shimei Jahath Zimmah Joah Iddo Zerah Jeaterai

Babylonian Captivity:

Cohat

Merari

Amran Ishar Hebron Uzziel Mahli Mushi Aaron-Moses Korah Libni Eleazar Ebiasaph Shimea Phinehas Assir Uzza Abishua(Abijah) Tahath Shimea Bukki ZephaniYah Haggiah Uzzi Azariah Asaiah Zerahiah Joel Maraioth Elkanah Amariah Amasai Ahitub Mahath Zadok Elkanah(father of Prophet Samuel) Ahimaaz Zuph Azariah Toah Johanan Eliel Azariah- (Priest of Solomon Temple) Jeroham Amariah Elkanah Ahitub Shumuel Zadok Joel Shallum Heman Hilkiah Azariah Seraiah Ezra (Jehozadak-Babylon captivity for 70 years)

Daniel 9:1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; Daniel 9:2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of Yahweh came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Jeremiah 29:10 For thus saith Yahweh, That after seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place.

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Persian Kingdom Captured Babylonian Kingdom: Behistun Rock in Mountain of Iran Depict Persians Captured Babylonians:

RECONSTRUCTING THE MISSING NAMES IN THE GENEOLOGY OF THE LEVITES: Ezra 7:1 Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, Ezra 7:2 The son of Shallum, the son of Zadok, the son of Ahitub, Ezra 7:3 The son of Amariah, the son of Azariah, (missing: â&#x20AC;&#x153;the son of Johanan, the son of Azariah, the son of Ahimaaz, the son of Zadok, the son of Ahitub, the son of Amariah) the son of Meraioth, Ezra 7:4 The son of Zerahiah, the son of Uzzi, the son of Bukki, Ezra 7:5 The son of Abishua (Abijah), the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:

Book of the Law by Moses Ezra a Levites who is in the lineage of Aaron is the ONLY AUTHORIZED to handle the Book of the Law by Moses, it was instructed in the books of 2Samuel 6:6-7, Deuteronomy 10:8, 31:26. Deuteronomy 10:8 At that time Yahweh separated the tribe of Levi, to bear the ark of the covenant of Yahweh, to stand before Yahweh to minister unto him, and to bless in his name, unto this day. Tribe of Levi

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Deuteronomy 31:26 Take this book of the law, and put it in the side of the ark of the covenant of Yahweh your Mighty One, that it may be there for a witness against thee. 2Samuel 6:6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of Yahweh, and took hold of it; for the oxen shook it. 2Samuel 6:7 And the anger of Yahweh was kindled against Uzzah; and Yahweh smote him there for his error; and there he died by the ark of Yahweh.

King Jeroboam of Israel replaced the Legitimate-Levites Priests with Ordinary Israeli who is Non-Levites Illegitimate Priests 1Kings 12:31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 1Kings 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. 1Kings 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 1Kings 13:34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. 2Chronicles 11:13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 2Chronicles 11:14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto Yahweh: 2Chronicles 11:15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 2Chronicles 11:16 And after them out of all the tribes of Israel such as set their hearts to seek Yahweh the Mighty One of Israel came to Jerusalem, to sacrifice unto Yahweh the Mighty One of their fathers. 2Chronicles 11:17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three (3) years they walked in the way of David and Solomon.

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Five (5) Nations replaced Israeli in Israel land 2Kings 17:23 Until Yahweh removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. 2Kings 17:24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. 2Kings 17:25 And so it was at the beginning of their dwelling there, that they feared not Yahweh: therefore Yahweh sent lions among them, which slew some of them. 2Kings 17:26 Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the Elohim of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the Elohim of the land. (The people from Five (5) Nations that replaced Israeli from the land are believers of Elohim)

Illegitimate Priest Returned Only One Illegitimate Priest (Israeli who is Non-Levites) Returned to the City of Samaria 2Kings 17:27 Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the Elohim of the land. 2Kings 17:28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear Yahweh.

The Only One Illegitimate Priest that Returned Ordained Non Israeli to become Priests Non-Israeli Priest from Five (5) Nations become Priest of Israel 2Kings 17:29 Howbeit every nation made elohim of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

Illegitimate Non Levites Priests and Illegitimate Non-Israeli Priests Genealogy was Not Found Nehemiah 7:64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. Tribe of Levi

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Wellhausen Hypothesis or Graf-Wellhausen In 1876/77 Julius Wellhausen published Die Composition des Hexateuch ("The Composition of the Hexateuch", i.e. the Pentateuch plus the book of Joshua), in which he set out the four-source hypothesis of Pentateuchal origins; this was followed in 1878 by Prolegomena zur Geschichte Israels ("Prolegomena to the History of Israel"), a work which traced the development of the religion of the ancient Israelites from an entirely secular, non-supernatural standpoint. Wellhausen contributed little that was new, but sifted and combined the previous century of scholarship into a coherent, comprehensive theory on the origins of the Torah and of Judaism, one so persuasive that it dominated scholarly debate on the subject for the next hundred years. [2] Distinguishing the sources Wellhausen's criteria for distinguishing between sources were those developed by his predecessors over the previous century: style (including but not exclusively the choice of vocabulary); divine names; doublets and occasionally triplets. J was identified with a rich narrative style, E was somewhat less eloquent, P's language was dry and legalistic. Vocabulary items such as the names of God, or the use of Horeb (E and D) or Sinai (J and P) for God's mountain; ritual objects such as the ark, mentioned frequently in J but never in E; the status of judges (never mentioned in P) and prophets (mentioned only in E and D); the means of communication between God and humanity (J's God meets in person with Adam and Abraham, E's God communicates through dreams, P's can only be approached through the priesthood): all these and more formed the toolkit for discriminating between sources and allocating verses to them.[10] Dating the sources Wellhausen's starting point for dating the sources was the event described in 2 Kings 22:8â&#x20AC;&#x201C;20: a "scroll of Torah" (which can be translated "instruction" or "law") is discovered in the Temple in Jerusalem by the High Priest Hilkiah in the eighteenth year of king Josiah, who had ascended the throne as a child of eight. What Josiah reads there causes him to embark on a campaign of religious reform, destroying all altars except that in the Temple, prohibiting all sacrifice except at the Temple, and insisting on the exclusive worship of Yahweh. In the 4th century Jerome had speculated that the scroll may have been Deuteronomy; de Wette in 1805 suggested that it might have been only the law-code at Deuteronomy 12-26 that Hilkiah found, and that he might have written it himself, alone or in collaboration with Josiah. The Deuteronomistic historian certainly held Josiah in high regard: 1 Kings 13 names him as one who will be sent by Yahweh to slaughter the apostate priests of Beth-el, in a prophecy allegedly made 300 years before his birth. [11] With D anchored in history, Wellhausen proceeded to place the remaining sources around it. He accepted Karl Heinrich Graf's conclusion that the sources were written in the order J-E-D-P. This was contrary to the general opinion of scholars at the time, who saw P as the earliest of the sources, "the official guide to approved divine worship", and Wellhausen's sustained argument for a late P was the great innovation of the Prolegomena.[12] J and E he ascribed to the early monarchy, approximately 950 BCE for J and 850 BCE for E; P he placed in the early Persian post-Exilic period, around 500 BCE. His argument for these dates was based on what was seen in his day as the natural evolution of religious practice: in the pre-and early monarchic society described in Genesis and Judges and Samuel, altars were erected wherever the Patriarchs or heroes such as Joshua chose, anyone could offer the sacrifice, and portions were offered to priests as the one offering the sacrifice chose; by the late monarchy sacrifice was beginning to be centralized and controlled by the priesthood, while pan-Israelite festivals such as Passover were instituted to tie the people to the monarch in a joint celebration of national history; in post-Exilic times the temple in Jerusalem was firmly established as the only sanctuary, only the descendants of Aaron could offer sacrifices, festivals were linked to the calendar instead of to the seasons, and the schedule of priestly entitlements was strictly mandated.[13] The four were combined by a series of Redactors (editors), first J with E to form a combined JE, then JE with D to form a JED text, and finally JED with P to form JEDP, the final Torah. Taking up a scholarly tradition stretching back to Spinoza and Hobbes, Wellhausen named Ezra, the post-Exilic leader who re-established the Jewish community in Jerusalem at the behest of the Persian emperor Artaxerxes I in 458 BCE, as the final redactor.

The documentary hypothesis (DH) (sometimes called the Wellhausen hypothesis, after Julius Wellhausen, though he did not invent it), holds that the Pentateuch (the Torah, or the Five Books of Moses) was derived from originally independent, parallel and complete narratives, which were subsequently combined into the current form by a series of redactors (editors). The number of these is usually set at four distinct schools, but this is not an essential part of the hypothesis. In an attempt to reconcile inconsistencies in the biblical text, and refusing to accept forced explanations to harmonize them, 18th and 19th century biblical scholars using source criticism eventually arrived at the theory that the Torah was composed of selections woven together from several, at times inconsistent, sources, each originally a complete and independent document. The hypothesis developed slowly over the course of the 19th century, by the end of which it was generally agreed that there were four main sources, combined into their final form by a series of redactors, R. These four sources came to be known as the Yahwist, or Jahwist, J (J being the German equivalent of the English letter Y); the Elohist, E; the Deuteronomist, D, (the name comes from the Book of Deuteronomy, D's contribution to the Torah); and the Priestly Writer, P.

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Julius Wellhausen's contribution was to order these sources chronologically as JEDP, giving them a coherent setting in the evolving religious history of Israel, which he saw as one of ever-increasing priestly power. Wellhausen's formulation was:

    

the Jahwist source ( J ) : written c. 950 BCE in the southern Kingdom of Judah. the Elohist source ( E ) : written c. 850 BCE in the northern Kingdom of Israel. the Deuteronomist ( D ) : written c. 600 BCE in Jerusalem during a period of religious reform. the Priestly source ( P ) : written c. 500 BCE by Aaronic priests in exile in Babylon. The Torah redactors: first JE, then JED, and finally JEDP, producing the final form of the Torah c.450 BCE.

The hypothesis dominated biblical scholarship for much of the 20th century, and, although increasingly challenged by other models in the last part of the 20th century, its terminology and insights continue to provide the framework for modern theories on the origins of the Torah.

The Texts of Illegitimate Priests The Texts of Israeli But Illegitimate Non-Levite Priests and Illegitimate Non- Israeli Priests

P-Text and D-Text

Exodus 20:8-11 Remember the sabbath day to sanctify i t . . . because in six days Yahweh made the heavens and the earth, the sea and ail that is in them, and he rested on the seventh day Therefore Yahweh blessed the sabbath day and sanctified it.

Deuteronomy 5:12-15 In Deuteronomy it was repeated : Keep the sabbath day to sanctify i t . . . and you shall remember that you were a slave in the land of Egypt, and Yahweh your God brought you out from there with a strong hand and an outstretched arm. There' fore Yahweh your God commanded you to observe the sabbath day. The First Version from P-text, the reason of keeping the Sabbath is: „because God rested on the seventh day‟. The Second Version from D-Text, the reason of keeping the Sabbath is: „because God freed you from slavery‟.

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Dead Sea Scroll Found about Sabbath Keeping In the Dead Sea Scroll found that both P-Text and D-Text are NOT the reason in keeping the Sabbath. In all of this, no one method governs the process of keeping the Sabbaths. This was corrected by Yahshuâ&#x20AC;&#x2122;a Messiah in Matthew 12:1-12.

Qumran Cave at Dead Sea

ead sea Scrolls

Targum

Investigation of Higher Critical Research The J â&#x20AC;&#x201C;Text (Yahweh Text) and E-Text (Elohim Text) (this was copied from internet, many thanks for the writers of this topic ) The discoveries that they all made ultimately came down to the combination of two pieces of evidence: doublets and the names of Almighty. They saw that there were apparently two versions each of a large number of biblical stories: two accounts of the creation, two accounts of each of several stories about the patriarchs Abraham and Yahshear (Jacob), and so on. Then it was noticed that, quite often, one of the two versions of a story would refer to Almighty one name and the other version would refer to Almighty by a different name. In the case of the creation, for example, the first chapter of the Bible tells one version of how the world came to be created, and the second chapter of the Bible starts over with a different version of what happened In many ways they duplicate each other, and on several points they contradict each other. For example, they describe the same events in different order. In the first version, Elohim creates plants first, then animals, then man and woman. In the second version, Yahweh creates man first. Then he creates plants. Then, so that the man should not be alone, Yahweh creates animals. And last, after the man does not find a satisfactory mate among the animals, Yahweh creates woman. And so we have: 1

Elohim Text Genesis 1 Plants animals man & woman

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Yahweh Text Genesis 2 man plants animals woman

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The two stories have two different pictures of what happened. Now, noticed that the first version of the creation story always refers to the creator as Elohim—thirty-five times. The second version always refers to him by his name, Yahweh —eleven times. The first version never calls him Yahweh; the second version never calls him Elohim. Later comes the story of the great flood and Noah's ark, and it, too, can be separated into two complete versions that sometimes duplicate each other and sometimes contradict each other And, again, one version always calls the Almighty as Elohim, and the other version always calls him Yahweh. There are two versions of the story of the covenant between the Almighty and Abraham And, once again, in one the Almighty introduces himself as Yahweh, and in one he introduces himself as Elohim. And so on. The investigations saw that they were not simply dealing with a book that repeated itself a great deal, and they were not dealing with a loose collection of somewhat similar stories. It was discovered to have two separate works that someone had cut up and combined into one. 2

The group of biblical stories that referred to the Almighty as Elohim "E," because the borrowed Hebrew word from Aramaic and Egyptian word for designation for Almighty is El or Elohim. El is the diety of Egyptians.

(The word El was found at the top of a list of gods as the Ancient of Gods or the Father of all Gods, in the ruins of the Royal Library of the Ebla civilization, in the archaeological site of Tell Mardikh in Syria dated to 2300 BC.). The other group of stories that

referred to the deity as Yahweh "J" (which in German is pronounced like English ‘Y’). The idea that the Bible's early history was a combination of two originally separate works by two different people. Practically before anyone had a chance to consider the implications of this idea for the Bible and religion, it was discovered that the first five books of the Bible were not, in fact, even by two writers—but they were by (4) four. It was discovered that E was not one but two sources. The two had looked like only one because they both called the Almighty as Elohim, not Yahweh. But the investigations now noticed that within the group of stories that called the Almighty as Elohim there were still doublets. There were also differences of style, differences of language, and differences of interests. In short, the same kinds of evidence that had led to the discovery of J and E now led to the discovery of a third source that had been hidden within E. The differences of interests were intriguing. This third set of stories seemed to be particularly interested in priests. It contained stories about priests, laws about priests, matters of ritual, sacrifice, incense-burning, and purity, and concern with dates, numbers, and measurements. This source therefore came to be known as the Priestly source—for short, P. The sources J, E, and P were found to flow through the first four of the five Books of Moses: Genesis, Exodus, Leviticus, and Numbers. However, there was hardly a trace of them in the fifth book, Deuteronomy, except for a few lines in the last chapters. Deuteronomy is written in an entirely different style from those of the other four books. The differences are obvious even in translation. The vocabulary is different. There are different recurring expressions and favorite phrases. There are doublets of whole sections of the first four books. There are blatant contradictions of detail between it and the others. Even part of the wording of the Ten Commandments is different. Deuteronomy appeared to be independent, a fourth source. It was called D. The discovery that the Torah of Moses was really four works that had once been separate was not necessarily a crisis in itself. After all, the New Testament also began with four Gospels—Matthew, Mark, Luke, and John—each of which told the story in its own way. Why then was there such a hostile reaction, among Christians and Jews, to the idea that the Old Testament (or Hebrew Bible) might begin with four "gospels" as well? The difference was that the Hebrew Bible's four sources had been combined so intricately and accepted as Moses' own writing for so long, about two thousand years; the new discoveries were flying in the face of an old, accepted, sacred tradition. The biblical investigations were unraveling a finely woven garment, and no one knew where these new investigations would lead.

The Story of Noah—Twice These first books of the Bible had as extraordinary a manner of composition as any book on earth. Imagine assigning four different people to write a book on the same subject, then taking their four different versions and cutting them up and combining them into one long, continuous account, then claiming that the account was all by one person. Then imagine giving the book to detectives and leaving them to figure out (1) that the book was not by one person, (2) that it was by four, (3) who the four were, and (4) who combined them. For those readers who want to get a better sense of how this tooks, It was translated the biblical story of Noah's ark, as it appears in Genesis, with its two sources printed in two different kinds of type. The flood story

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is a combination of the J source and the P source. J is printed here in regular type, and P is printed in boldface capitals. If you read either source from beginning to end, and then go back and read the other one, you will be able to see for yourself two complete, continuous accounts, each with its own vocabulary and concerns:

The Flood—Genesis 6:5-8:22 (P- Text-Priestly text in BOLDFACE CAPITALS, J- Text-Yahweh text in regular type) GENESIS 6:

5 And Yahweh saw that the evil of humans was great in the earth, and all the inclination of the thoughts of their heart was only evil all the day. 6 And Yahweh regretted that he had made humans in the earth, and he was grieved to his heart. 7 And Yahweh said, " I shall wipe out the humans which I have created from the face of the earth, from human to beast to creeping thing to bird of the heavens, for I regret that I have made them." 8 But Noah found favor in Yahweh's eyes. 9 THESE ARE T H E GENERATIONS OF N O A H : N O A H WAS A RIGHTEOUS MAN, PERFECT I N HIS GENERATIONS. N O A H WALKED W I TH GOD. 10 AND N O A H SIRED THREE SONS: SHEM, H A M , A N D JAFHETH. 11 AND THE EARTH WAS CORRUPTED BEFORE GOD, A N D THE EARTH WAS FILLED W I T H VIOLENCE. 12 AND G O D SAW T H E EARTH, A N D HERE I T WAS CORRUPTED, FOR ALL FLESH H A D CORRUPTED ITS WAY O N T H E EARTH. 13 AND G O D SAID T O N O A H , " T H E END OF ALL FLESH HAS COME BEFORE ME, FOR THE EARTH IS FILLED W I T H VIOLENCE BECAUSE OF THEM, A N D HERE I A M GOING T O DESTROY T H EM W I T H THE EARTH. 14 MAKE YOURSELF A N ARK OF GOPHER WOOD, MAKE ROOMS W I TH THE ARK, A N D PITCH I T OUTSIDE A N D INSIDE W I T H PITCH. 15 AND THIS IS HOW YOU SHALL MAKE I T : THREE HUNDRED CUBITS THE LENGTH OF THE ARK, FIFTY CUBITS ITS WIDTH, AND THIRTY CUBITS ITS HEIGHT. 16 YOU SHALL MAKE A WINDOW FOR THE ARK, A N D YOU SHALL FINISH I T TO A CUBIT FROM T H E TOP, A N D YOU SHALL MAKE A N ENTRANCE TO THE ARK I N ITS SIDE. Y O U SHALL MAKE LOWER, SECOND, A N D THIRD STORIES FOR IT. 17 AND HERE I A M BRINGING THE FLOOD, WATER OVER THE EARTH, T O DESTROY ALL FLESH I N WHICH IS THE BREATH OF LIFE FROM UNDER THE HEAVENS. EVERYTHING WHICH IS O N THE L A ND WILL DIE. 18 AND I SHALL ESTABLISH MY COVENANT W I T H YOU. A N D YOU SHALL COME TO THE ARK, YOU A N D YOUR SONS AND YOUR WIFE A N D YOUR SONS' WIVES W I T H YOU. 19 AND OF A L L THE LIVING, OF ALL FLESH, YOU SHALL BRING TWO TO THE ARK T O KEEP ALIVE W I T H YOU, THEY SHALL BE MALE A ND FEMALE. 20 OF THE BIRDS ACCORDING TO THEIR KIND, A N D OF THE BEASTS ACCORDING T O THEIR KIND, A N D OF ALL THE CREEPING THINGS OF THE EARTH ACCORDING T O THEIR KIND, TWO OF EACH WILL COME TO YOU T O KEEP ALIVE. 21 AND YOU, TAKE FOR YOURSELF OF ALL FOOD WHICH WILL BE EATEN A N D GATHER I T TO YOU, A N D I T WILL BE FOR YOU A N D FOR THEM FOR FOOD." 22 AND N O A H D I D ACCORDING TO ALL T H A T G O D COMMANDED HIM—SO H E D I D .

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GENESIS 7:

1 And Yahweh said to Noah, "Come, you and all your household, to the ark, for 1 have seen you as righteous before me in this generation. 2 Of all the clean beasts, take yourself seven pairs, man and his woman; and of the beasts which are not clean, two, man and his woman. 3 Also of the birds of the heavens seven pairs, male and female, to keep alive seed on the face of the earth. 4 For in seven more days I shall rain on the earth forty days and forty nights, and I shall wipe out all the substance that I have made from upon the face of the earth." 5 And Noah did according to all that Yahweh had commanded him. 6 AND N O A H WAS SIX HUNDRED YEARS OLD, A N D T H E FLOOD WAS ON THE EARTH.

7 And Noah and his sons and his wife and his sons' wives with him came to the ark from before the waters of the flood. 8 OF THE CLEAN BEASTS A N D OF THE BEASTS WHICH WERE NOT CLEAN, A N D OF THE BIRDS A N D OF ALL THOSE WHICH CREEP UPON THE EARTH, 9 TWO OF EACH CAME TO N O A H T O THE ARK, MALE A N D FEMALE, AS G O D HAD COMMANDED N O A H .

10 And seven days later the waters of the flood were on the earth. 11 I N T H E SIX HUNDREDTH YEAR OF NOAH'S LIFE, I N T H E SECOND MONTH, I N THE SEVENTEENTH DAY OF THE MONTH, O N THIS DAY ALL T H E FOUNTAINS OF T H E GREAT DEEP WERE BROKEN UP, A N D T HE WINDOWS OF T H E HEAVENS WERE OPENED.

12 And there was rain on the earth, forty days and forty nights. 13 I N THIS VERY DAY, N O A H A N D SHEM, H A M , A N D JAPHETH, THE SONS OF N O A H , A N D NOAH'S WIFE A N D HIS S SONS* THREE WIVES W I T H THEM CAME TO T H E ARK, 14 THEY AND ALL THE LIVING THINGS ACCORDING TO THEIR KIND, A N D ALL THE BEASTS ACCORDING T O THEIR KIND, A N D ALL THE CREEPING THINGS THAT CREEP O N THE EARTH ACCORDING TO THEIR KIND, A N D ALL THE BIRDS ACCORDING TO THEIR KIND, A N D EVERY WINGED BIRD. 15 AND THEY CAME TO N O A H TO THE ARK, TWO OF EACH, OF ALL FLESH I N W H I C H IS T H E BREATH OF LIFE. 16 AND THOSE WHICH CAME WERE MALE A N D FEMALE, SOME OF ALL FLESH CAME, AS GOD HAD COMMANDED H I M .

And Yahweh closed it for him. 17 And the flood was on the earth for forty days and forty nights, and the waters multiplied and raised the ark, and it was lifted from the earth. 18 And the waters grew strong and multiplied greatly on the earth, and the ark went on the surface of the waters. 19 And the waters grew very very strong on the earth, and they covered all the high mountains that are under all the heavens. 20 Fifteen cubits above, the waters grew stronger, and they covered the mountains. 21 AND ALL FLESH, THOSE THAT CREEP ON THE EARTH, THE BIRDS, THE BEASTS, A N D THE WILD ANIMALS, A N D A L L THE SWARM' I N G THINGS THAT SWARM O N THE EARTH, A N D ALL THE HUMANS EXPIRED.

22 Everything that had the breathing spirit of life in its nostrils, everything that was on the dry ground, died. 23 And he wiped out all the substance that was on the face of the earth, from human to beast, to creeping

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thing, and to bird of the heavens, and they were wiped out from the earth, and only Noah and those who were with him in the ark were left. 24 A N D T H E WATERS GREW STRONG O N THE EARTH A HUNDRED FIFTY DAYS.

GENESIS 8: 1 AND G O D REMEMBERED N O A H A N D ALL T H E LIVING, A N D ALL THE BEASTS T H A T WERE W I T H H I M I N T H E ARK, A N D G O D PASSED A WIND OVER THE EARTH, A N D T H E WATERS WERE DECREASED. 2 A N D T H E FOUNTAINS OF THE DEEP A N D T H E WINDOWS OF THE HEAVENS WERE SHUT, and the rain was

restrained from the heavens.

3 And the waters receded from the earth continually, A N D T HE WATERS WERE ABATED A T THE END OF A HUNDRED FIFTY DAYS. 4 A N D THE ARK RESTED, I N T H E SEVENTH MONTH, I N THE SEVENTEENTH DAY OF T H E MONTH, O N T H E MOUNTAINS OF ARARAT. 5 A N D THE WATERS CONTINUED RECEDING UNTIL THE TENTH MONTH; I N T H E TENTH MONTH, O N THE FIRST OF THE MONTH, THE TOPS OF T H E MOUNTAINS APPEARED.

6 And it was at the end of forty days, and Noah opened the window of the ark which he had made. 7 AND HE SENT OUT A RAVEN, A N D I T WENT BACK A N D FORTH UNTIL THE WATERS DRIED U P FROM THE EARTH.

8 And he sent out a dove from him to see whether the waters had eased from the face of the earth. 9 And the dove did not find a resting place for its foot, and it returned to him to the ark, for waters were on the face of the earth, and he put out his hand and took it and brought it to him to the ark. 10 And he waited seven more days, and he again sent out a dove from the ark. 11 And the dove came to him at evening time, and here was an olive leaf torn off in its mouth, and Noah knew that the waters had eased from the earth. 12 And he waited seven more days, and he sent out a dove, and it did not return to him ever again. 13 AND I T WAS I N THE SIX HUNDRED AND FIRST YEAR, I N THE FIRST MONTH, O N THE FIRST OF THE MONTH, THE WATERS DRIED FROM THE EARTH. And Noah turned back the covering of the ark and looked, and here the face of the earth had dried. 14 AND I N THE SECOND MONTH, O N THE TWENTY-SEVENTH DAY OF T H E MONTH, T H E EARTH DRIED UP. 15 AND GOD SPOKE TO N O A H , SAYING, 16 "GO OUT FROM THE ARK, YOU A N D YOUR WIFE A N D YOUR SONS' WIVES W I T H YOU. 17 ALL THE L I V I N G THINGS THAT ARE W I T H YOU, OF ALL FLESH, OF THE BIRDS, A N D OF THE BEASTS, A N D OF ALL THE CREEPING THINGS THAT CREEP ON THE EARTH, THAT GO OUT W I T H YOU, SHALL SWARM I N THE EARTH A N D BE FRUITFUL A N D MULTIPLY I N THE EARTH." 18 AND N O A H A N D HIS SONS A N D HIS WIFE A N D HIS SONS' WIVES WENT OUT. 19 ALL THE L I V I N G THINGS, ALL THE CREEPING THINGS A N D ALL THE BIRDS, ALL T H A T CREEP O N THE EARTH, BY THEIR FAMILIES, THEY WENT O U T OF THE ARK.

20 And Noah built an altar to Yahweh, and he took some of each of the clean beasts and of each of the clean birds, and he offered sacrifices on the altar. 21 And Yahweh smelled the pleasant smell, and Yahweh said to his heart, " I shall not again curse the ground

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on man's account, for the inclination of the human heart is evil from their youth, and I shall not again strike all the living as I have done. 22 All the rest of the days of the earth, seed and harvest, and cold and heat, and summer and winter, and day and night shall not cease."

P Text-Priestly text and J Text-Yahweh text Each in Its Own Words The very fact that it is possible to separate out two continuous stories like this is remarkable itself, and it is strong evidence for the hypothesis. One need only try to do the same thing with any other book to see how impressive this phenomenon is. But it is not only that it is possible to carve out two stories. What makes the case so powerful is that each story consistently uses its own language. The P story (the one in boldface) consistently refers to the deity as Elohim. The J story always uses the name Yahweh. P refers to the sex of the animals with the words "male and female" (Gen 6:19; 7:9,16). J uses the terms "man and his woman" (7:2) as well as male and female. P says that everything "expired" (6:17; 7:21). J says that everything "died" (7:22). The two versions do not just differ on terminology. They differ on actual details of the story. P has one pair of each kind of animal. J has seven pairs of clean animals and one pair of unclean animals. ("Clean" means fit for sacrifice. Sheep are clean; swine or pigs are unclean.) P pictures the flood as lasting a year (370 days). J says it was forty days and forty nights. P has Noah send out a raven. J says a dove. P obviously has a concern for ages, dates, and measurements in cubits. J does not. Probably the most remarkable difference of all between the two is their different ways of picturing the Almighty. It is not just that they call the Almighty by different names. J pictures the Almighty is called Yahweh who can regret things that he has done (6:6,7), which raises interesting theological questions, such as whether an all-powerful, all-knowing being would ever regret past actions. It pictures an Almighty who can be "grieved to his heart" (6:6), who personally closes the ark (7:16) and smells Noah's sacrifice (8:21). This anthropomorphic quality of J- text is virtually entirely lacking in P. In P- text there Almighty is called Elohim regarded more as a transcendent controller of the universe. The two flood stories are separable and complete. Each has its own language, its own details, and even its own conception of Almighty. And even that is not the whole picture. The J flood story's language, details, and conception of Almighty are consistent with the language, details, and conception of Almighty in other J stories. The P flood story is consistent with other P stories. And so on. The investigation found each of the sources to be a consistent collection of stories, poems, and laws.

The Doorstep The discovery that there were four separate, internally consistent documents we can call as the Documentary Hypothesis. The process was also called "Higher Critical Research." It had taken centuries of collecting clues to arrive at this stage which one could regard as fairly advanced or really quite minimal, depending on one's point of view. On the one hand, for centuries no one could easily challenge the accepted tradition that Moses was the author of the Five Books, and now people of acknowledged piety could say and write openly that he was not. They were able to identify at least four hands writing in the first five books of the Bible. Also, there was the hand of an extremely skillful collector known as a redactor, someone who was capable of combining and organizing these separate documents into a single work that was united enough to be readable as a continuous narrative. On the other hand, what these investigation of biblical origins had arrived at was only the doorstep. They were able to see that a puzzle existed, and they were able to begin to get an idea of how complex the puzzle was going to be. True, we could identify four documents and a redactor, but who wrote those documents? When did they live? What was their purpose? Did they know each other's work? Did any of them know that they were writing a Bible, a work to be held as sacred and authoritative? And the mysterious redactor: was it one person, or were there several? Who were they? Why did they combine the documents in this complex way? 4

Two Countries, Two Writers The first two sources, J and E, were written by two persons who lived during that period. They were tied to the life of that period, its major events, its politics, its religion, and its catastrophes. In this I intend to demonstrate this and to identify the persons who wrote them. First, the author of J came from Yahuwdah

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(Judah) and the author of E came from Yisrawale (Israel). A number of biblical scholars have suggested this, but what is new here is that I mean to present a stronger collection of evidence for this than has been made known before, I mean to be more specific about who the two writers were, and I mean to show more specifically how the biblical stories actually related to these two men and to the events of their world. The mere fact that different stories in the first books of the Bible call the Almighty by different names of course proves nothing in itself. Someone could write about the President of the Philippines and sometimes call her GMA and sometimes call her Ate Glo . But, as I have said, there was something more suspicious about the way the different names of the deity lined up in the first few books of the Bible. The two different names, Yahweh and Elohim, seemed to line up consistently in each of the two versions of the same stories in the doublets. If we separate the Elohim (E) stories from the Yahweh (J) stories, we get a consistent series of clues that the E stories were written by someone concerned with Yisrawale (Israel) and the J stories by someone concerned with Yahuwdah (Judah).

J Text from Yahuwdah (Judah), E text from Yisrawale (Israel) First, there is the matter of the settings of the stories. In Genesis, in stories that call Yahweh, the patriarch Abraham lives in Hebron. Hebron was the principal city of Yahuwdah (Judah), the capital of Yahuwdah under King David, the city from which David's Judean chief priest, Zadok, came. In the covenant that Yahweh makes with Abraham, he promises that Abraham's descendants will have the land "from the river of (Mashry) Egypt to the . . . river Euphrates." These were the nation's boundaries under King David, the founder of Yahuwdah's royal family. 7

But in a story that calls Elohim, Abraham's grandson Jacob has a face-to-face fight with someone who turns out to be Mighty One (Elohim) (or perhaps an angel), and Jacob names the place where it happens Peni-El (which means "Face-of-El"). Peni-El was a city that King Jeroboam built in Israel. Both sources, J and E, tell stories about the city of Beth-El, and both kingdoms, Judah and Israel, made political claims on Beth-El, which was on the border between them. Both sources, J and E, tell stories about the city of Shechem, which Jeroboam built and made the capital of Israel. But the two stories are very different. According to the J story, a man named Shechem, who is the original prince of that city, loves Jacob's daughter Dinah and sleeps with her. He then asks for her hand in marriage. Jacob's sons reply that they could not contemplate this or any intermarriage with the people of Shechem because the Shechemites are not circumcised and the sons of Jacob are. The prince of Shechem and his father Hamor therefore persuade all the men of Shechem to undergo circumcision. While the men are immobile from the pain of the surgery, two of Jacob's sons, Simeon and Levi, enter the city, kill all of the men, and take back their sister Dinah. Their father Jacob criticizes them for doing this, but they answer, "Should he treat our sister like a whore?" And that is the end of the story. This J story of how Israel acquired its capital city is not a very pleasant one. The E story, meanwhile, tells it this way: And [Jacob] bought the portion of the field where he pitched his tent from the hand of the sons of Hamor, father of Shechem, for a hundred qesita. How did Israel acquire Shechem? The E author says they bought it. The J author says they massacred it . 9

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The Origins of the Tribes In the stories of the birth of Jacob's sons and grandsonsâ&#x20AC;&#x201D;each of whom becomes the ancestor of a tribeâ&#x20AC;&#x201D; there is usually a reference to the deity as they name the child. The group of stories that invoke Elohim are the stories of: Dan Naphtali Gad Asher Issachar Zebulon Ephraim Manasseh Benjamin1 2

In short, the Elohim group includes the names of all of the tribes of Israel.

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The group of stories that invoke the name of Yahweh are the stories of: Reuben Simeon Levi Judah The first three of the four names on this list are the names of tribes who lost their territory and merged into the other tribes. The only name of a tribe with existing territory in the Yahweh narrative is Yahuwdah. 1

The J story goes even further to justify the ascendancy of Yahuwdah. According to the story, Reuben is the firstborn son, Simeon is the second, Levi the third, and Judah the fourth. In the ancient Near East, birth order was extremely important, because the firstborn son was entitled to the birthright, which meant the largest portion of the father's inheritance (generally double the other brothers' inheritances). We should therefore have expected Reuben, the oldest son, to have the birthright. But there is a story that reports that Reuben sleeps with one of his father's concubines, and his father finds out. The next two sons in line for the birthright would be Simeon and Levi. But in the J Shechem story they are the ones who massacre the city and are criticized by their father. And so, in J, the birthright comes to the fourth son: Judah! In Jacob's poetic deathbed blessing of his sons, here is what he says about Reuben: Reuben, you are my firstborn, My strength and the beginning of my power, Preeminent in dignity and preeminent of might. Unstable as water, you shall not be preeminent Because you went up to your father's bed.

And here is what he says about Simeon and Levi: Simeon and Levi are brothers, Implements of destruction are their tools of trade. . . . In their anger the} killed a man, And by their will they houghed a bull. Cursed is therr anger, for it is fierce, And their wrath, for it is harsh. I shall divide them in Jacob, And I shall scatter them in Israel 6

But he says about Yahuwdah: Yahuwdah, you are the one your brothers will praise. .. Your father's sons will bow down to you.

Yahuwdah gets the birthright in J. Who gets it in E? In the E version of Jacob's deathbed scene, Jacob bequeathes the double portion to Joseph, announcing that each of Joseph's two sons, Ephraim and Manasseh, will receive a full portion, equivalent to the portions of Reuben, Simeon, and the others. Why did the author of E favor Joseph and his sons? The answer lies in one more detail of E's story. When Jacob is giving his deathbed blessing to Joseph and his sons, Joseph sets his sons in front of Jacob in such a way that Jacob will put his right hand on the head of Manasseh, the older son. The right hand is the sign of preeminence. But Jacob crosses his arms, so his right hand is on Ephraim's head. Joseph protests the reversal, but Jacob insists that Ephraim will become greater. What is it about Ephraim? Why does the author of E develop the hierarchy to culminate not in any of Jacob's sons, but in one of his grandsons who is not even a firstborn? Was there anything historically significant about the tribe of Ephraim in the writer's age? Answer: Ephraim was King Jeroboam's tribe. Jeroboam's capital city, Shechem, was located in the hills of Ephraim. Ephraim, in fact, was used as another name for the kingdom of Israel 18

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Evidence from the Stories The J stories fit the cities and territory of Yahuwdah. The E stories fit the cities and territory of Israel. I found that other details of the stories consistently fit this picture as well: Both J and E have versions of the story of Joseph. In both, Joseph's brothers are jealous of him and plan to kill him, but one of the brothers saves him. In E it is Reuben, the oldest, who saves him. But in J it is Yahuwdah who saves him. The E story of Jacob's deathbed testament has a play in words in the Hebrew. In creating portions for Ephraim and Manasseh, Jacob tells Joseph, " I have given you one portion more than your brothers." The Hebrew word that is translated here as "portion" is sekem, or as we pronounce it in English, Shechem. Telling the father of Ephraim that he is getting an extra Shechem. 2 1

2 2

The J stories meanwhile seem to be punning on the name of the first king of Yahuwdah after the division: Rehoboam. The Hebrew root of the name Rehoboam (r-h-b) occurs six times in the J stories, usually suggesting, as does the king's name, the expanse of the country. The root never occurs in E. According to an E story, Joseph makes a deathbed request in Egypt that someday his bones should be carried back to his 24

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homeland for burial. At the end of the E story of the Exodus from Egypt, the Israelites do carry his bones back with them. * This concern for the burial of Joseph only occurs in E. Where was the traditional location of the tomb of Joseph? In Shechem, capital of Israel. Both J and E have stories of the enslavement of the people in Egypt. The J source usually refers to the Egyptians who oversee the slaves as "taskmasters," but in a passage that appears to be E they are called "officers of misstm. " Recall that missim was the term for King Solomon's forced-labor policy, a policy that was one of the main reasons for the secession of the northern tribes of Israel. The E wording appears to be an insult to Yahuwdah and its royal family. The insult may be a double one, because the most prominent of Solomon's wives was the daughter of the pharaoh of that period. 25

The book of 1 Kings lists her first among his wives. Such a marriage would have been a notable one, further, because the kings of Egypt disdained marrying their daughters to foreigners. There is no other case recorded in the ancient Near East of a marriage of an Egyptian princess to a foreign ruler. In E, Moses' faithful assistant is Joshua. Joshua leads the people in battle against the Amalekites; he serves as watchman inside the Tent of Meeting whenever Moses is not meeting with Elohim there; he is the only Israelite who is not involved in the golden calf incident; and he seeks to prevent the misuse of prophecy. In J, on the other hand, Joshua plays no role. Why the special treatment of Joshua in E but not in J ? Joshua was a northern hero. He is identified as coming from the tribe of Ephraim, Jeroboam's tribe; Joshua's tomb is in the territory of Ephraim, and, according to the last chapter of the book of Joshua, Joshua's work culminates in a covenant ceremony at Shechem. 2 9

According to a J story, Moses sends a group of spies from the wilderness into the promised land. All but one of the spies report that the land is impregnable because its inhabitants are so huge and fierce. The one spy who challenges this report and encourages the people to have faith is Caleb. In the story, the spies travel through the Negev (the southern desert of the land), the hill country, as far as Hebron, then to the Wadi Eshkol. All of these places are in Yahuwdah's territory. In J, the spies only see Yahuwdah." As for the hero of the story, Caleb, he is the eponymous ancestor of the Calebites. The Calebites held territory in the hill country of Judah. The Calebite territory in fact included Hebron, Yahuwdah's capital The cumulative, consistent conclusion from all of this evidence, it seems to be: 3

(1) the early investigations that existence of the two sources, J and E is true and correct; (2) the person who wrote J was particularly concerned with the kingdom of Yahuwdah, and the person who wrote E was particularly interested in the kingdom of Israel. The question is, why did they write these stories? Is this with connection of the events in 1Kings 12:31-32 and 1Kings 13:33-34 which King Jeroboam replaced Levites Priest by ordinary Israeli to become Priest in Israel and in 2Chro.11:13-17 ? 1Kings 12:31 1Kings 13:33

And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places.

2Chronicles 11:13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 2Chronicles 11:14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto Yahweh: 2Chronicles 11:15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 2Chronicles 11:16 And after them out of all the tribes of Israel such as set their hearts to seek Yahweh the Mighty One of Israel came to Jerusalem, to sacrifice unto Yahweh the Mighty One of their fathers. 2Chronicles 11:17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon.

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The Twins Take, for example, the biblical stories about the twins Jacob and Esau. In these stories, Abraham's son, Isaac, marries Rebekah, and she gives birth to twin sons. The first to come out of his mother's womb is Esau. The secondbom is Jacob. While they are still in Rebekah's womb, Yahweh tells Rebekah: Two nations are in your womb, And two peoples will be separated from inside you; And one people will be stronger than the other people, And the greater will serve the younger. The boys grow. On one occasion, Esau comes back from the field famished. His brother, Jacob, is making red lentil stew. Jacob tells Esau that he will give him some of the food only if Esau swears to give him his birthright in return. Esau capitulates. More time passes. Their father, Isaac, intends to give his deathbed blessing to Esau. Rebekah, however, encourages Jacob to pose as his elder brother and thus deceive his weak-eyed father into giving him the blessing instead. Jacob does it. He wears his brother's clothing, and he puts goat skins on his arms because his brother is "an hairy man." Isaac gives Jacob the blessing, which includes dominion over his brother. When Esau arrives, Isaac tells him that the blessing has already gone to Jacob. Esau asks for a blessing as well. His father gives him the following: 34

By your sword you will live And you will serve your brother. And it will be, when you are brought down, That you will break his yoke from your shoulders.

Why did someone write these stories, with these details? The answers are tied to the life of the writer's world. Why red lentil stew? Because, the story says, Esau became known after that as "Red." The word for "red" in Hebrew is Edom. That is, Esau is traditionally regarded as the father of the Edomites. Why twin brothers? Because the people of Israel-Judah regarded the Edomites as kin, as related to them ethnically and/or linguistically (as opposed to, say, Egyptians or Philistines, who were regarded as "outsiders"). Why the revelation to Rebekah that her younger son's descendants would dominate her older son's? Because the young kingdom of Israel-Yahuwdah, under King David, defeated the older kingdom of Edom and dominated it for two hundred years. Why does Jacob get the birthright (a double portion) and the blessing (prosperity and dominion)? Because Israel-Yahuwdah became larger and more prosperous than Edom and dominated it . Why does Esau/Edom get a blessing that "you will break his yoke from your shoulders"? Because Edom finally broke free and achieved its independence during the reign of the Yahuwdah King Jehoram (744 B.C.). These stories all refer to the Almighty as Yahweh or show other signs of being part of J. Why do stories about relations with Esau/Edom occur in J and not in E? J is from Yahuwdah. Yahuwdah bordered Edom, Israel did not. 37

On each point, the details of the stories correspond to the historical record. The J author composed the stories of his people's ancestors with an eye to explaining and justifying the world situation in which he lived. Cristian worshippers versions of this story often try to vindicate Jacob. With slight changes or reinterpretations, they make Jacob the good son and Esau the bad one. But the J writer was more sophisticated then his later interpreters. He told a story in which Jacob was courageous and clever, but also dishonest. He did not make his heroes perfect (any more than the Court History of David made David perfect). His task was rather to compose a story that reflected and explained the political and social realities of the world that he knew. Anyone who reads the stories of Jacob and Esau can see how well he succeeded.

Two Kingdoms also Two Writers The Bible stories have proved to be a chain of clues to the identity of their authors, and at the same time they have proved to be windows into that ancient world. The J stories reflect conditions in the time and place in which their author lived, and they show where some of this writer's interests lay. The E stories reveal more about their author's identity than the J stories do about theirs.

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The Golden Calf The most revealing of all is the E story of the golden calf. While Moses is getting the Ten Commandments on the mountain of Almighty, Aaron makes a golden calf for the people. They say, "These are your elohims, Israel, that brought you up from the land of Egypt." Aaron says, "A holiday to Yahweh tomorrow!" The people sacrifice and celebrate wildly. Meanwhile, Yahweh tells Moses what is happening below, and Yahweh says that he will destroy the people and start a new people descended from Moses. Moses pleads with Yahweh to be merciful, and Yahweh relents. Moses comes down from the mountain with his assistant Joshua. When he sees the calf and the condition of the people, he smashes the tablets in anger. Then the tribe of Levi gather around Moses and carry out a bloody purge among the people. Moses makes a plea to Yahweh to forgive the people's offense and not destroy them. The story is all questions. Why did the person who wrote this story depict his people as rebellious at the very time of their liberation and their receiving the covenant? Why did he picture Aaron as leader of the heresy? Why does Aaron not suffer any punishment for it in the end? Why did the author picture a golden calf. Why do the people say "These are your elohims, Israel...," when there is only one calf there? And why do they say " . . . that brought you up from the land of Egypt" when the calf obviously was not made until after they were out of Egypt? Why does Aaron say "A holiday to Yahweh tomorrow" when he is presenting the calf as a rival to Yahweh? Why is the calf treated as an elohim in this story, when the calf was not a diety in the ancient Near East? Why did the writer picture Moses as smashing the tablets of the Ten Commandments? Why picture the Levites as acting in bloody zeal? Why include Joshua in the story? Why depict Joshua as dissociated from the golden calf event? We already have enough information from our acquaintances with the world that produced the Bible to answer all of these questions. We have already seen considerable evidence that the author of J was from Yahuwdah and the author of E from Israel. We have also seen evidence that suggests that the Israelite author of E had a particular interest in matters that related to King Jeroboam and his policies. E deals with cities that Jeroboam rebuilt: Shechem, Penuel, Beth-El. E justifies the ascendancy of his home tribe, Ephraim. E disdains the Judean policy of misfeasance. E gives special attention to the matter of the burial of Joseph, whose traditional gravesite was in Jeroboam's capital, Shechem. Further, E is a source which particularly emphasizes Moses as its hero, much more than J does. In this story, it is Moses' intercession with Yahweh that saves the people from destruction. E also especially develops Moses' personal role in the liberation from slavery, in a way that does not. In E there is less material on the patriarchs than on Moses; in J there is more on the patriarchs. Let us consider the possibility that the person who wrote E was a Levitical priest, probably from Shiloh, and therefore possibly descended from Moses. Such a person would have an interest in developing these things: the oppressive Judean economic policies, the establishment of an independent kingdom under Jeroboam, and the superior status of Moses. If this is true, that the author of E was a Shiloh Levite possibly descended from Moses, then this answerâ&#x20AC;&#x2122;s every one of the questions about the golden calf story. Recall that the priests of Shiloh suffered the loss of their place in the priestly hierarchy under King Solomon. Their chief, Abiathar, was expelled from Jerusalem. The other chief priest, Zadok, who was regarded as a descendant of Aaron, meanwhile remained in power. 1

Northern Levites' lands were given to the Phoenicians. The Shiloh prophet Ahijah instigated the northern tribes' secession, and he designated Jeroboam as the northern king. The Shiloh priests' hopes for the new kingdom, however, were frustrated when Jeroboam established the golden calf religious centers at Dan and Beth-El, and he did not appoint them as priests there. For this old family of priests, what should have been a time of liberation had been turned into a time of religious betrayal. The symbol of their exclusion in Israel was the golden calves. The symbol of their exclusion in Yahuwdah was Aaron. Someone from that family, the author of E, wrote a story that said that soon after the Israelite's liberation from slavery, they committed heresy. What was the heresy? They worshiped a golden calf I Who made the golden calf! Aaron! The details of the story fall into place. Why does Aaron not suffer any punishment in the story? Because no matter how much antipathy the author may have felt toward Aaron's descendants, that author could not change the entire historical recollection of his people. They had a tradition that Aaron was an ancient high priest Exodus 29. The high priest cannot be pictured as suffering any hurt from Yahweh because in such a case he could not have continued to serve as high priest. Any sort of blemish on the high priest would have disqualified him from service. The author could not just make up a story that the high priest had become disqualified at this early stage. Why does Aaron say "A holiday to Yahweh tomorrow" when he is presenting the calf as a rival to Yahweh? Because the calf is not in fact a rival diety. The calf, or young bull, is only the throne platform or symbol of the deity, not a deity itself. Why is the calf treated as a diety in this story? Presumably because the story is polemical; the writer means to cast the golden calves of the kingdom of Israel in the worst light

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possible. In fact, we shall see other cases in which biblical writers use the word "elohim" to include the golden calves and the golden cherubs; and in those cases, too, the text is polemical. Why do the people say "These are your elohims, Israel..." when there is only one calf? Why do they say " . . . that brought you up from the land of Egypt" when the calf was not made until they were out of Egypt? The answer seems to lie in the account of King Jeroboam in the book of 1 Kings. It states there that when Jeroboam made his two golden calves he declared to his people, "Here are your elohims, Israel, that brought you up from the land of Egypt." The people's words in Exodus are identical to Jeroboam's words in 1 Kings. It would be difficult for us to trace the textual history of these two passages now, but at minimum we can say that the writer of the golden calf account in Exodus seems to have taken the words that were traditionally ascribed to Jeroboam and placed them in the mouths of the people. This made the connection between his golden calf story and the golden calves of the kingdom of Israel crystal clear to his readers. Why did the writer of E picture the Levites as acting in bloody zeal? He was a Levite. He wrote that Aaron had acted rebelliously while the other Levites alone acted loyally. Moses tells the Levites there that they have earned blessing by their actions. The story thus denigrates the ancestry of the Jerusalem priests while praising the rest of the Levites. 3

What is Joshua doing in this story, and why is he singled out as being dissociated from the heresy? Because, as we know, Joshua was a northern hero. His home tribe was the same as King Jeroboam's: Ephraim. His gravesite, like Joseph's, was in Ephraim. He is credited with having led a national covenant ceremony at Shechem, the place that was later to become Jeroboam's capital. The E writer therefore was adding to the golden calf story an element of praise for a northern hero who was associated in the tradition with the capital city and the preeminent tribe. The dissociation of Joshua from the golden calf heresy also explained why Joshua later becomes Moses' successor. Why did the writer picture Moses as smashing the tablets of the Ten Commandments? Possibly because this raised doubts about Yahuwdah’s central religious shrine. The Temple in Yahuwdah housed the ark that was supposed to contain the two tablets of the Ten Commandments. According to the E story of the golden calf, Moses smashes the tablets. That means that according to the E source the ark downsouth in the Temple in Jerusalem either contains unauthentic tablets or no tablets at all. The author of E, in fashioning the golden calf story, attacked both the Israelite and the Yahuwdah’s religious establishments. Both had excluded his group. One might ask, why, then, was this writer so favorable to Jeroboam's kingdom in other stories? Why did he favor the cities of Shechem, Penuel, and especially BethEl? Why did he favor the tribe of Ephraim? First, because Shiloh was in Ephraim, and its great priest Samuel was from Ephraim. Second, presumably because the kingdom of Israel remained his only hope politically. He could look forward to a day when the illegitimate, non-Levite priests of Beth-El would be rejected, and his Levite group would be reinstated. Yahuwdah and Jerusalem offered no such hope at that time. 4

The priests of the family of Aaron had been firmly established there since King Solomon's time. They were Levites and therefore no less legitimate than the priests of Shiloh. They were closely tied by bonds of politics and marriage to the royal family The only realistic hope for the Shiloh priests was in the northern kingdom. The E source therefore favored that kingdom's political structure while attacking its religious establishment. 6

Symbols of Faith The golden calf story is not the only instance in which the author of E may have been criticizing both the northern and southern religious establishments. In the J version of the commandments that Yahweh gives to Moses on Mount Sinai, there is a prohibition against making statues (idols). The wording of the J commandment is: You shall not make for yourself molten gods. The command here forbids only molten statues. The golden calves of Jeroboam in the north were molten. The golden cherubs of Solomon in the south were not molten. They were made of olive wood and then gold-plated. The J text thus fits the iconography of Yahuwdah. It may imply that the golden calves of northern Israel are inappropriate, even though they are not actually statues of a diety; but it does not leave itself open to the countercharge that Yahuwdah’ss golden cherubs are inappropriate as well. Meanwhile, the E source's formulation of this prohibition reads: You shall not make with me dietys of silver and dietys of gold. You shall not make them for yourselves. Perhaps this command refers only to actual statues of dietys, but if it casts doubt on the throne-platform icons as well then it casts doubt on both the molten golden calves and the plated golden cherubs. 8

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The relationship between the J and E sources and the religious symbols of Yahuwdah and Israel respectively is evident elsewhere as well. In a J text at the beginning of the book of Numbers the people set out from Sinai/Horeb on their journey to the promised land. According to the description of their departure, the ark is carried in front of the people as they travel. Another J text also mentions the ark as important to the people's success in the wilderness. It in fact suggests that it is impossible to be militarily successful without it . The ark, as we know, was regarded as the central object of the Temple of Solomon in Jerusalem. It should come as no surprise, therefore, that it is treated with such importance in J, but it is never mentioned in E. E rather attributes much importance to the Tent of Meeting as the symbol of the presence of Elohim among the people. The Tent of Meeting (or Tabernacle), according to the books of Samuel, Kings, and Chronicles, was a primary site of the nation's worship until Solomon replaced the tent shrine with the Temple. The Tabernacle, moreover, was associated originally with the city of Shiloh. Given the other evidence for connecting the author of E with the priesthood of Shiloh, it should come as no surprise, therefore, that the Tent of Meeting has such importance in E, but it is never mentioned in J. The ark does not appear in E. The Tabernacle does not appear in J. This is no coincidence. The stories in the sources treat the religious symbols of the respective communities from which they came. Now we can also turn back to the beginning of the book of Genesis and appreciate the fact that at the conclusion of the story of Adam and Eve in the garden of Eden, which is a J narrative, Yahweh sets cherubs as the guardians of the path to the tree of life. Since cherubs were in the Holy of Holies in the Jerusalem Temple, it is only natural that an advocate of Yahuwdah's religious traditions should picture cherubs as the guardians of something valuable and sacred. The golden calf story reveals more about its author than probably any other story in J or E. In addition to all that it tells us about its author's background and about its author's skill in fashioning a story, it conveys how deep his anger was toward those who had displaced his group in Yahuwdah and in Israel. He could picture Aaron, ancestor of the Jerusalem priesthood, as committing heresy and dishonesty. He could picture the national symbols of Israelite religion as objects of idolatry. He could picture the nation who accepted these symbols as deserving a bloody purge. What he pictured Moses doing to the golden calf was what he himself might have liked to do to the calves of Dan and Beth-El: burn them with fire, grind them thin as dust. 10

1 1

Snow-White Miriam There is another story in E that reflects the depth of the antagonism between the priests who identified with Moses (either as their founder or as their ancestor) and those who identified with Aaron. In this story, Aaron and his sister Miriam speak against Moses with regard to Moses' wife, and Yahweh personally reprimands them. It is worth reading this short, unusual story as it appears in the book of Numbers.

Snow-White Miriam, Numbers 12 E text in italics J And Miriam and Aaron spoke against Moses on account of the Cushite wife he had taken, for he had taken a Cushite wife. 2 And they said, "Has Yahweh indeed only spoken through Moses? Has he not also spoken through us?" And Yahweh heard. 3 And the man Moses was very humble, more than any human on the face of the earth. 4 And Yahweh" said suddenly to Moses and to Aaron and to Miriam, "Go out, the three of you, to the Tent of Meeting." And the three of them went out. 5 And Yahweh went down in a column of cloud and stood at the entrance of the tent, and he called Aaron and Miriam, and the two of them went out. 6 And he said, "Hear my words. If there will be a prophet among you, I, Yahweh, shall make myself known to him in a vision; in a dream I shall speak through him. 7 Not so my servant Moses, most faithful in all my house. 8 Mouth to mouth I shall speak through him, and vision, and not in enigmas, and he will see the form of Yahweh. And why were you not afraid to speak against my servant Moses?" 9 And Yahweh's anger burnt against them, and he went. 10 And the cloud turned back from on the tent, and here

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Miriam was leprous as snow. And Aaron turned to Miriam, and here she was leprous. 11 And Aaron said to Moses, " In me, my master, do not lay upon us the sin that we have done foolishly and that we have sinned. 12 Let her not be like someone who is half dead, whose flesh is half eaten when he comes out of his mother's womb." 13 And Moses cried out to Yahweh, saying, "God [El], heal her." 14 And Yahweh said to Moses, "And if her father had spit in her face, would she not be shamed for seven days? Let her be shut away for seven days outside the camp, and afterwards she will be restored." 15 And Miriam was shut away outside the camp seven days, and the people did not travel until Miriam was gathered back. Aaron and Miriam speak because of Moses' wife. What is it about Moses' wife that bothers them? The text does not say. It only states that she is Cushite. Since Cush is understood to mean Ethiopia in the Bible, the issue may be that Moses' wife is black. The difficulty is that there is also a place called Cushan in the Bible, which is a region of Midian; and Moses' wife Zipporah has already been identified as Midianite. It is therefore uncertain whether the text here refers to Zipporah or to a second wife. In either case, the most likely reading of the text is that Miriam's and Aaron's opposition is based on Moses' wife being different, whether that difference be racial or ethnic. It is also psychologically interesting that their actual complaint never refers to the wife. That is, they do not complain out loud about the thing that is really bothering them. Rather, they direct their criticism at Moses himself. They question whether Moses has any status beyond their own with regard to revelation. ("Has Yahweh indeed only spoken through Moses? Has he not also spoken through us?") This proves to be an error. Yahweh informs them that Moses does indeed stand out from all other prophets in the degree of his intimacy with the divine. All other prophets only have visions, but Moses actually sees Yahweh. The deity is described as angry at Aaron and Miriam, and Miriam is stricken with a kind of leprosy in which all the pigmentation of the skin disappears, leaving her "snowwhite." If the issue here is that Moses' wife is black, then the punishment to suit the crime in this case is singularly suitable. As in the golden calf episode, Aaron does not suffer any punishment. Aaron had come to be known in the tradition as a priest, and a person who has had leprosy is disqualified for the priestly function thereafter. The writer therefore could not portray Aaron as sharing his sister's punishment. Still, it remains clear in the story that Aaron has offended, that Yahweh is angry at Aaron (verse 9), and that Yahweh states explicitly that Moses' experience of Yahweh is superior to Aaron's. This, too, fits the E interest in belittling the Aaronid priesthood in Yahuwdah. Also, both here and in the golden calf story Aaron respectfully addresses Moses as "my master," acknowledging Moses as his superior. A story of a rebellion is a particularly useful means of making a point. The writer portrays a person or group as attacking the rightful authority or as being flagrantly disobedientâ&#x20AC;&#x201D;and then he portrays that person's or group's demise. The E stories of the golden calf and of snow-white Miriam accomplish this.

Reverence for Moses We have covered a large amount of territory in this pursuit of two of the authors of the Bible. In story after story, we have been able to find clues connecting the story, the writer, and the writer's world. It was drawn on so many stories and pointed out all of these clues, first, simply to familiarize with the J and E sequence of stories. Second, it was important to demonstrate the strength of the cumulative argument. Any one of these examples might have been interesting and worth discussing, but not necessarily a compelling proof of anything in itself. The extent to which so many aspects of so many narratives converge and point in a common direction, however, is a compelling support of the multi-author hypothesis in general, and of this identification of the authors of J and E in particular. The more one reads these, the more one gets a sense of their authors, each in his world, and the more this explains. When we identify the author of E as a Shiloh priest who possibly thought of Moses as his own ancestor, we are not just saying something about his pedigree. We are pursuing an understanding of why he wrote what he wrote. It helps us to understand why

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the E stories offer more development of Moses' personality than those of Jâ&#x20AC;&#x201D;and not just more development, but more sympathetic development. There is nothing in J to compare with Moses' speech to Elohim in an E account in Numbers 11. There the people complain that there is no meat for them to eat in the wilderness, and they speak nostalgically of the good food they had in Egypt, temporarily disregarding the fact that they had to work as slaves for that food. At this point, Moses apparently can no longer bear the burden that Almighty has given him, to manage this entire community singlehanded. His plea to Yahweh is extraordinary for its anguish and for its intimacy with the Almighty. He says: Why have you injured your servant, and why have I not found favor in your eyes, to put the burden of this entire people on me? Did I conceive this entire people? Did I give birth to it, that you say to me, "Carry it in your bosom," the way a nurse carries a suckling, to the land that you swore to its fathers? From where do I have meat to give to this entire people, that they cry to me, saying, "Give us meat, and let us eat"? I am not able, myself, to carry all of this people, for it is too heavy for me. And if this is how you treat me, then kill me, if I have found favor in your eyes, and let me not see my suffering. 14

E here is more than a source. It is a powerful composition reflecting a special interest, sympathy, and affection for Moses. The E writer emphasizes the Mosaic covenant at Horeb and never refers to the Abrahamic covenant. The E story of the exodus from Egypt places more emphasis on the extent to which Moses himself is acting to free the people, while the J version focuses more on Yahweh as bringing the liberation about. In J, Yahweh says: And I am coming down to save them from Egypt's hand and to bring them u p . . . .

In E, he says: And now, go, and I shall send you to Pharaoh. Take my people, the children of Israel, out of Egypt

There is a difference of emphasis between these two. The E writer is focusing on Moses' crucial personal role. This is consistent with this writer's treatment of Moses throughout his work. For him, the arrival of Moses is the great moment of history, the time of the covenant, the time of the birth of the nation, the time of the Levites' first act of loyal service to Elohim. And it is the time of the world's first acquaintance with Almighty by name.

The Name of Almighty I have pointed out two places where the name Yahweh occurs in E stories. Until now, I have said that the name of Almighty was a key distinction between J and E. Now let me be more specific. In J, the deity is called Yahweh from beginning to end. The J writer never refers to him as Elohim in narration. In E, the deity is called Elohim until the arrival of Moses. From the first time that Moses meets Yahweh, this changes. In the famous E story of the day that Moses meets Elohimâ&#x20AC;&#x201D;the story of the burning bushâ&#x20AC;&#x201D;Moses does not know Almighty's name, and so he asks. And Moses said to God [Elohim], "Here I am coming to the children of Israel, and I say to them, 'The Elohim of your fathers has sent me to you,' and they will say to me, 'What is his name?' What shall I say to them?" The deity first gives the famous response " I am what I am." (The Hebrew root of these words is the same as the root of the name Yahweh.) And then he answers: Thus shall you say to the children of Israel, "Yahweh, the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, has sent me to you." This is my name forever: By this I shall be remembered from generation to generation. 17

In E, Yahweh reveals his name for the first time to Moses. Prior to this scene in Exodus, he is called El or Elohim. Why did the writer of E do this? That is controversial. Some think that this story reflects the religious system in the northern kingdom of Israel. In choosing the golden calves (young bulls) as the throne platform, King Jeroboam was perhaps identifying Yahweh with the chief Canaanite diety, El. El was associated with bulls and was known as Bull El. Jeroboam was thus saying that Yahweh and El were different names for the same diety. The E story would then serve this merger of the deities. It would explain why the deity had the two different names: he was called El at first, and then he revealed his personal name Yahweh to Moses. This explanation of the name change in E is attractive in that it shows another logical tie between E and the kingdom of Israel. This fits with all the other clues we have seen that E was from Israel. However, there is a problem with this. In Yahuwdah, King Solomon used golden cherubs as the throne platform. And the diety El was not only associated with bulls, but with cherubs as well. The statues that each kingdom used, therefore, do not make good evidence for explaining why E has the name revelation to Moses. Besides, all the other evidence we have seen indicates that the author of E was against the religious system that Jeroboam started in Israel. The E author depicted Moses destroying the golden calf. It is difficult, therefore, to argue that this author followed that religious system's theology on the identity of Elohim.

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In some research on early Israelite history have concluded that, historically, only a small portion of the ancient Israelites were actually slaves in Egypt. Perhaps it was only the Levites. It is among the Levites, after all, that we find people with Egyptian names. The Levite names Moses, Hophni, and Phinehas are all Egyptian, not Hebrew. And the Levites did not occupy any territory in the land like the other tribes. These research suggest that the group that was in Egypt and then in Sinai worshiped the name of Almighty as Yahweh. Then they arrived without Moses in promised land, prophets and judges ruled Israel until they have kings, When The Kingdom was divided between 2 Tribes and 10 Tribes, the king of 10 Tribes Jeroboam replaced the Levites Priests by illegitimate non-Levite priest in 1Kings 13:33 and the legitimate Levites priest left the 10 Tribes and join the 2 tribes in worshipping Yahweh. The 10 tribes of Israel is worshipping the devil in 2 chronicles 11:13-17, and not long the King of Assyria captured Israel land and deported Israel to Assyria and was replaced by Five (5) nations from Abba, Cutha, Separvaim, Hammath and Babylonia in 2 Kings 17:23-28. One of the illegitimate non-Levite priest return to Israel to teach the foreigners of method in worshipping the mighty one of that land but the five nations has its own deities (elohim) 2 Kings 17:33 they served their own deities and worship Elohim. The Sanhedrin imposed a decree to avoid pronouncing the name Yahweh in public and instead replaced by the word Adonai which become Elohim the same as the elohim of other 5 nations. (Acknowledgment to the writer or writers of this article for enlightenment of many Bible Researchers) .

YHWH vol.7 p.680

BLASPHEMY =

The Sacred Name pronounced â&#x20AC;&#x153;Yah-oo-ayâ&#x20AC;? was avoided to pronounced during Assyrian Captivity but only High Priest can utter that Name eight (8) times on the Day of Atonement, a day of fasting on the th th 10 day of the 7 month. Sanhedrin (Highest Court) ruled a decree of offense of BLASPHEMY to whoever pronounced and uttered that name in public or in solemn assemblies and instead they substituted the word ADONAI the name of diety of Canaan where they were living.

Babylonia become great nation and captured the 2 tribes kingdom of Yahuwdah. After many years the Kingdom of Persia captured the Kingdom of Babylonia and the King of Persia allowed all Yahuwdah to return to the Promised land in Yahrusalem (Jerusalem) become a province of Kingdom of Persia. Levite priest Ezra from Aaron blood during the time of Persian Kingdom when Yahuwdah returned to Jerusalem, they found illegitimate non-Levite priest in Nehemiah 7:64. When they met this illegitimate, non-Levite priest who worshiped the diety El, instead of fighting over whose diety was the true Almighty, the two groups accepted the belief that Yahweh and El were the same Almighty until the arrival of Greek kingdom. The Greek Alexander the Great captured Persian Kingdom that include Assyria, Egypt and India and established Alexandria Library and Museum in Egypt where the collections of documents and books from Assyria , Egypt, Persia, India and Jerusalem was placed for study and research in Alexandria Library. The Hebrew books of Moses was translated to Greek Pentateuch and later other Hebrew books was included became Septuagint or LXX. This historical events, fits with the idea that the author of E was an Israelite non-Levite in Nehemiah 7:64. His story of the revelation of the name Yahweh to Moses would reflect this history: the Almighty that the tribes worshiped in the land was El. They had traditions about the Elohim and their ancestors Abraham, Isaac, and Jacob. Then the Levites arrived with their traditions about Moses, the exodus from Egypt, and the Almighty Yahweh. The treatment of the divine names in E explains why the name Yahweh was not part of the nation's earliest tradition. This is in the realm of hypothesis, and we must be very cautious about it . The important thing for our present purpose is that, for E, Moses has a significance far beyond what he has in J. In E, Moses is a turning point in history. E has much less than J about the world before Moses. E has no creation story, no

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flood story, and relatively less on the patriarchs. But E has more than J on Moses. This is perfectly understandable from a Levitical priest. Also consistent with the priestly origin of E is the fact that E contains three chapters of law.' J does not. Legal material elsewhere in the Bible is by priestsâ&#x20AC;&#x201D;as we shall see. 0

The overall picture of the E stories is that they are a consistent group, with a definite perspective and set of interests, and that they are profoundly tied to their author's world. Likewise with the author of J, the more we read his stories the more we can see their unity and their relationship to his world. We can understand, for example, why he did not develop the distinction between the names of Almighty before and after Moses. For him, something extremely important had happened before Moses. This writer was concerned with the ruling family of Yahuwdah, David's family. He therefore emphasized the significance of covenant of Yahweh with the patriarchs. It was tied to the city of Hebron, David's first capital. It promised inheritance of the land from river to river. In other words, it promised what was realized under King David. For this purpose, the revelation to Abraham was itself a turning point in history. It was not to be regarded as inferior to the revelation to Moses or to the people at Sinai. To depict the Sinai revelation as the first covenant sealed with the name of Yahweh would be to diminish the importance of the covenant between Yahweh and the patriarchs. J therefore uses the name Yahweh throughout.

The Similarity of J and E The question remains as to why so many similarities exist between J and E. They often tell similar stories. They deal largely with the same characters. They share much terminology. Their styles are sufficiently similar that it has never been possible to separate them on stylistic grounds alone. One possible explanation of this is that one of them is based on the other. Perhaps J, for example, was the Yahuwdah court account of the sacred national traditions, and so the northern illegitimate non-Levites priests felt that it was necessary to produce their own national account because a legitimate kingdom should not be without such a document. Alternatively, the E document may have existed first(Genesis 1), and the Yahuwdah court felt that it was necessary to produce its own version because the E treatment of Aaron, for example, was unsatisfactory. The point is that the E stories could hardly have been welcome in Judah on any one of a number of points; and the J stories, favoring Judah as they did, would hardly have been Israel's cup of tea either. The existence of either version in either kingdom would be likely to encourage the production of an alternative version in the other kingdom. The two versions, nonetheless, would be just that: versions, not completely unrelated works. They would still be drawing upon a common treasury of history and tradition because Israel and Yahuwdah had once been one united people, and in many ways they still were. They shared traditions of a divine promise to their ancestors Abraham, Isaac, and Jacob. They shared traditions of having been slaves in Egypt, of an exodus from Egypt led by a man named Moses, of an extraordinary revelation at a mountain in the wilderness, and of years of wandering before settling in the promised land. Neither, author was free to make upâ&#x20AC;&#x201D;or interested in making upâ&#x20AC;&#x201D;a completely new, fictional portrayal of history. But history will dictate that Only Aaron blood sons has the right and authority to handle the sacred book of the law by Moses placed in the side of the ark of the covenant.

Aaron is the ONLY AUTHORIZED to handle the Book of the Law by Moses Ezra a Levites who is in the lineage of Aaron is the ONLY AUTHORIZED to handle the Book of the Law by Moses, it was instructed in the books of 2Samuel 6:6-7, Deuteronomy 10:8, 31:26. Deuteronomy 10:8 At that time Yahweh separated the tribe of Levi, to bear the ark of the covenant of Yahweh, to stand before Yahweh to minister unto him, and to bless in his name, unto this day. Deuteronomy 31:26 Take this book of the law, and put it in the side of the ark of the covenant of Yahweh your Mighty One, that it may be there for a witness against thee.

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2Samuel 6:6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of Yahweh, and took hold of it; for the oxen shook it. 2Samuel 6:7 And the anger of Yahweh was kindled against Uzzah; and Yahweh smote him there for his error; and there he died by the ark of Yahweh.

How Many Authors? We can still be more specific about who these two authors were and when they lived. First there is the question of whether they really were only two authors. I was known only as only one author of E and one author of J. Some scholars see J and E as each having been produced by groups, not individuals. They speak of J , J , J , etc., or they speak of a J school and an E school. On the contrary, J and E each appear to be unified and consistent in the texts. Certainly an editor may have added a word or phrase or verse here or there, and the J or the E author may have inserted a received text occasionally. The author of J, for example, may not have written the deathbed Blessing of Jacob poem in Genesis 49. This author may simply have learned it, judged it to be suitable for the purpose, and inserted it into the J work. The overall J and E narratives, nonetheless, do not appear to require subdivision into even smaller units. 1

The Sex of the Authors The author of E was almost certainly a male. We have seen how strong its connection is to the Levite priests of Shiloh. In ancient Israel the priesthood was strictly male. It is perhaps possible that a Levite wife or daughter could have shared these interests and written about them, but the dominantly male perspective and the concentration on male characters still suggests the likelihood of male authorship. Also, given that it was a patriarchal society and a male priesthood, it is doubtful that a document that was to have formal, sacred status would have been either commissioned or accepted at the hand of a woman. The case is much harder to judge with regard to J. Originating atâ&#x20AC;&#x201D;or at least reflecting the interests ofâ&#x20AC;&#x201D;the Yahuwdah court, it came from a circle in which both men and women had a certain status. That is, even in a male-led society, women of the noble class may have more power, privileges, and education than males of a lower class. The possibility of J's being by a woman is thus much more likely than with E. More important, the J stories are, on the whole, much more concerned with women and much more sensitive to women than are the E stories. 21

There really is nothing in E to compare with the J story of Tamar in Genesis 38. It is not just that the woman Tamar figures in an important way in the story. I t is that the story is sympathetic to a wrong done to this woman, it focuses on her plan to combat the injustice, and it concludes with the man in the story (Yahuwdah) acknowledging her rights and his own fault. This does not make the author a woman. But it does mean that we cannot by any means be quick to think of this writer as a man. The weight of the evidence is still that the scribal profession in ancient Israel was male.

When Did They Live? When did these two people live and write? Since the J narrative refers to the dispersion of Simeon and Levi but not to the dispersion of the other tribes, its author almost certainly wrote it before the Assyrians destroyed and exiled Israel in 578 B.C. It might conceivably have been written as early as the reign of David or Solomon, but the emphasis on the importance of the ark and the command against molten dieties sound like polemic against the kingdom of Israel. That means composition after the division of the kingdoms. Also, the J stories of Jacob and Esau reflect Edom's independence from Judah ("You shall break his yoke from your shoulders"). That occurred during the reign of the Yahuwdah king Jehoram,744B.C. The most important point is that both J and E were written before the Assyrians destroyed Israel. At that time, the Assyrians carried out a deportation of the Israelite population. Also, there would of course have been many Israelites who fled south to Yahuwdah as refugees. The City of David archeological excavations in Jerusalem confirm that the population of Jerusalem grew substantially in this period. The likely historical scenario is that the E 22

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text came to Yahuwdah in this flow of people and events. In 2 Chronicles 11:13-17 legitimate Levites Priests left Israel and came to Yahuwdah, only illegitimate Non-Levite Priests left in Israel, then Israel was deported to Assyria including the illegitimate Non-Levite Priests of course and during Assyrian captivity in fleeing the Assyrians would hardly leave their valuable documents behind, therefore the documents brought by illegitimate Non-Levite Priests is likely the source of Elohim text. The assimilation of recently arrived Israelites into Yahuwdah population after 578 B.C. need not have presented insurmountable difficulties in itself. The Israelites and the Yahuwdah were kin. They spoke the same language: Hebrew. They worshiped the same Almighty Yahweh. They shared ancestral traditions of the patriarchs and historical traditions of exodus and wilderness. But what were they to do with two documents, each purporting to recount sacred national traditions, but emphasizing different persons and eventsâ&#x20AC;&#x201D;and occasionally contradicting each other? The solution, apparently, was to combine them.

The Combination of J and E One might ask why the person or persons responsible for this did not simply exclude one or the other. Why not just make E, or more probably J, the accepted text and reject or ignore the other version? A common answer to this question is that the biblical community had too great a respect for the written word to ignore a received document that bore the stamp of antiquity. The problem with this view is that neither J nor E is complete in the text as we have it anyway. The editor(s) clearly were not averse to applying scissors and paste to their received texts. It is therefore difficult to argue that they retained texts that they did not want simply out of reverence for documents that had been passed down. A more probable reason why both J and E were retained is that both of them may have become sufficiently well known that one simply could not get away with excluding one or the other, remember Israel take refuge to Yahuwdah during Assyrian captivity and they would hardly leave their valuable documents behind and this documents were written by illegitimate NonLevite Priests which was considered reverence as the legitimate Levite Priests. To whatever extent J and E narratives had become known by this time, to that extent it was necessary to preserve both. One may ask then: why combine them at all? Why not just preserve both J and E separately? Why were they cut and combined in the manner that we observed in, for example, the flood story? Presumably, because preserving J and E separately would challenge the authenticity of both. If both were to be kept side by side on the same shelf, that would be a reminder of the dual history that produced two alternate versions. And that would diminish the authoritative quality of each of them. In short, the editing of the two works into one was as much tied to the political and social realities of its day as the writing of the two had been in their days. The uniting of the two works reflected the uniting (better: the reuniting) of the two communities after hundred years of division. There is still much to be discovered about who wrote J and E. We do not know the precise dates when they lived, and we do not know their names. I think that what we do know is more important. We know something about their world and about how that world produced these stories that still delight and teach us. Still, we may be dissatisfied until we can be more specific about the writers. So let me turn to source D. We can know even more about the person who assembled it than about those who wrote J and Eâ&#x20AC;&#x201D;perhaps even his name.

Change WHEN the Assyrian empire destroyed the kingdom o f Israel in 578, the world that had produced J and E ended forever. Judah, now left without its sister-companion-rival, changed. The political change also meant economic and social change and, as always, religious change. And that meant changes in the way the Bible would come out as well. The land and the people were different after 578. The land was smaller. The kings of Yahuwdah ruled a territory that was about half the size of the united Israelite kingdom that David and Solomon had ruled. There was a different sort of international politics. Yahuwdah now operated from a position of weakness. It was an age of great empires in Mesopotamia: first Assyria and then Babylonia. And these empires were capable of, and interested in, conquest in the west. Subjugating Yahuwdah meant income (spoils initially, tribute thereafter), control of a trade route between Africa and Asia, and strategic placement on Egypt's doorstep. The new international politics had an impact on religion as well. When a small kingdom became a vassal to a large empire, the vassal state might place statues of the empire's dieties in their temple. It was a symbol of the vassal's acceptance of the empire's hegemony. In modern times, the equivalent would be that a small subject nation would have to fly the flag of a nation that subjugated it. But an idol is not quite the same as a flag. Periods when Assyria

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dominated Yahuwdah often meant religious conflict in Jerusalem. The king of Yahuwdah would honor a pagan diety in the Temple, and then Yahuwdah prophets would attack him for promoting idolatry. A modern historian would say that the Yahuwdah king was accepting Assyria's suzerainty. But the biblical historian, who told history from a religious point of view, would say that the king "did what was bad in the eyes of Yahweh." Another difference in life in yahuwdah was that the fall of Israel was a fact, a specter to be reckoned with. Different Yahuwdah (and refugee Israelites) may have interpreted it in different ways, but no one could ignore its implications, politically or religiously. To some, the fact that Israel fell and Yahuwdah stood showed that Yahuwdah was better, ethically or in terms of fidelity to Yahweh. To others, it showed that it was possible to fall, and this was a warning to Yahuwdah. Presumably, it would be harder to laugh off a prophet who predicted the fall of Yahuwdah after the catastrophe of 578 B.C. The king's power and stature were diminished. David's descendants on the throne in Jerusalem were, most of the time, vassals to the emperors of Assyria or Babylonia. They were at all times dependent on the flow of events among the great powersâ&#x20AC;&#x201D;Assyria, Babylonia, Egyptâ&#x20AC;&#x201D;rather than being major political forces in their own region, much less in the ancient Near East as a whole. Even during the days of the divided kingdoms, Yahuwdah and Israel had each seen periods of strength in the region, but very little of that remained now that Assyria's shadow extended to the Mediterranean Sea. Other roles changed. There was no more role at all after 578 for tribal leaders. For virtually all intents and purposes, there were no more tribes. As for the priests, it is difficult to say if there was rivalry among priestly groups in Yahuwdah (like the rivalry in Israel) prior to 578. After 578, though, any influx of northern illegitimate Non-Levites Priests would have brought new issues, balances, and competitions among the priestly houses. There was one more new factor after 578: the presence of JE, the combined narrative of the nation's sacred recollections. This work itself was to play a part in the creation of other works. There was also one other book in Yahuwdah now that was going to play a part in this story.

Greek Alexander the Great Captured Persian Kingdom The Books of the Law brought by Ezra, Books brought by Israeli Priest but Not Levites and Books brought by NonIsraeli Priest from Five (5) Nations existed until Greek Alexander the Great captured Persian Kingdom of King Darius III, Assyria, Egypt, Mesapotamia, Bactria and India. The Generals of Alexander the Great are Ptolemy, Nearchus, Aristobulus and Onesicritus. Alexandria Library and Museum was established in Egypt by Ptolemy. All documents and books was brought to Alexandria Library including the books brought by Israeli Priest but Not Levites and books brought by Non-Israeli Priest from Five (5) Nations but the books brought by Ezra was not included for ONLY Levites can handle that books.

Pentateuch Become Septuagint or LXX

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Creation of Pentateuch become Septuagint Jewish scholars first translated the Torah into Koine Greek in the third century BC. According to the record in the Talmud, 'King Ptolemy once gathered 72 Hebrew Elders. He placed them in 72 chambers, each of them in a separate one, without revealing to them why they were summoned. He entered each one's room and said: 'Write for me the Torah of Moshe, your teacher.' God put it in the heart of each one to translate identically as all the others did'. Further books were translated over the next two centuries. It is not altogether clear which was translated when, or [9] where; some may even have been translated twice, into different versions, and then revised. The quality and style of the different translators also varied considerably from book to book, from the literal to paraphrasing to interpretative. According to one assessment "the Pentateuch is reasonably well translated, but the rest of the books, especially the poetical books, are often very poorly done and even contain sheer absurdities" As the work of translation progressed gradually, and new books were added to the collection, the compass of the Greek Bible came to be somewhat indefinite. The Pentateuch always maintained its pre-eminence as the basis of the canon; but the prophetic collection (out of which the Nevi'im were selected) changed its aspect by having various hagiographa incorporated into it. Some of the newer works, those called anagignoskomena in Greek, are not included in the Jewish canon. Among these books are Maccabees and the Wisdom of Ben Sira. Also, the Septuagint version of [11] some works, like Daniel and Esther, are longer than those in the Masoretic Text. Some of the later books (Wisdom [12] of Solomon, 2 Maccabees, and others) apparently were composed in Greek. The authority of the larger group of "writings", out of which the ketuvim were selected, had not yet been determined, although some sort of selective process must have been employed because the Septuagint did not include other wellknown Jewish documents such as Enoch or Jubilees or other writings that are now part of the Pseudepigrapha. It is not known what principles were used to determine the contents of the Septuagint beyond the "Law and the Prophets", a phrase used several times in the New Testament

DURING THE TIME OF NEW TESTAMENT Luke 1:5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abijah: and his wife was of the daughters of Aaron, and her name was Elisabeth. Luke 1:6 And they were both righteous before Yahweh, walking in all the commandments and ordinances of Yahweh blameless. Luke 1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

BOTH ZACHARIAS AND ELIZABETH FROM TRIBE OF LEVITE: Leviticus 21:13 And he shall take a wife in her virginity. Leviticus 21:14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.

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REFERENCE OF ABIJAH DURING THE TIME OF EZRA: Nehemiah 12:1 Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, Nehemiah 12:2 Amariah, Malluch, Hattush, Nehemiah 12:3 Shechaniah, Rehum, Meremoth, Nehemiah 12:4 Iddo, Ginnetho, Abijah,

COUSIN OR RELATIVES BOTH FROM TRIBE OF LEVITE: Luke 1:34 Then said Mary unto the angel, How shall this be, seeing I know not a man? Luke 1:35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of YAHWEH. Luke 1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. Matthew 1:24 Then Joseph being raised from sleep did as the angel of Yahweh had bidden him, and took unto him his wife: Matthew 1:25 And knew her not till she had brought forth her firstborn son: and he called his name YAHSHUâ&#x20AC;&#x2122;A. Sirac 45:23-25 Mary is in the blood line of Aaron.

Sirach This article is about the ancient text. For the medieval text of a similar name, see The Alphabet of Ben-Sira.

Sirach, by Ben Sira, also known as Wisdom of Yahshua son of Sirach, the Wisdom of Ben Sira, or Ecclesiasticus, is a work from the early second century BCE, originally written in Hebrew. The book is included in the Septuagint and is accepted as part of the biblical canon by Catholics, Eastern Orthodox, and most Oriental Orthodox but not by most Protestants, and is listed in among the Deuterocanonical books in Article VI of the Thirty-Nine Articles of the Church of England[1]. Although it was not accepted into the Tanakh, the Jewish biblical canon, Sirach is occasionally quoted in the Talmud and works of rabbinic literature. The Greek Church Fathers also called it "The All-Virtuous Wisdom," while the Latin Church Fathers, beginning with Cyprian[2], termed it Ecclesiasticus because it was frequently read in churches, leading to the title liber ecclesiasticus (Latin and Latinised Greek for "church book"). In Egypt, it was translated into Greek by the author's grandson, who added a prologue. The Prologue to Ben Sira is generally considered the earliest witness to a canon of the books of the prophets, and thus the date of the text as we have it is the subject of intense scrutiny. Hebrews 5:1 For every high priest taken from among men is ordained for men in things pertaining to Yahweh, that he may offer both gifts and sacrifices for sins:

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Hebrews 5:2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. Hebrews 5:3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. Hebrews 5:4 And no man taketh this honour unto himself, but he that is called of Yahweh, as was Aaron. Hebrews 5:5 So also the Messiah glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. This is added verse: (Hebrews 5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. This was added by Egyptian Priest of Universal Religion) Hebrews 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Hebrews 5:8 Though he were a Son, yet learned he obedience by the things which he suffered; Hebrews 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him; (next were all added by Egyptian Priest of Universal Religion Hebrews 5:10 Called of by Elohim an high priest after the order of Melchisedec. Hebrews 5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. Hebrews 5:12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of Yahweh; and are become such as have need of milk, and not of strong meat. Hebrews 5:13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. Hebrews 5:14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. )

THE INSERTION OF TEXTS BY ELOHIM BELIEVERS Genesis 1:1 In the beginning Elohim created the heaven and the earth. Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of Elohim moved upon the face of the waters. Genesis 1:3 And Elohim said, Let there be light: and there was light. Genesis 1:4 And Elohim saw the light, that it was good: and Elohim divided the light from the darkness. Genesis 1:5 And Elohim called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. Genesis 1:6 And Elohim said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Genesis 1:7 And Elohim made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. Genesis 1:8 And Elohim called the firmament Heaven. And there was evening and there was morning, the second day.

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Genesis 1:9 And Elohim said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. Genesis 1:10 And Elohim called the dry land Earth; and the gathering together of the waters called he Seas: and Elohim saw that it was good. Genesis 1:11 And Elohim said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. Genesis 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and Elohim saw that it was good. Genesis 1:13 And there was evening and there was morning, the third day. Genesis 1:14 And Elohim said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: Genesis 1:15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. Genesis 1:16 And Elohim made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. Genesis 1:17 And Elohim set them in the firmament of the heaven to give light upon the earth, Genesis 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and Elohim saw that it was good. Genesis 1:19 And there was evening and there was morning, the fourth day. Genesis 1:20 And Elohim said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. Genesis 1:21 And Elohim created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and Elohim saw that it was good. Genesis 1:22 And Elohim blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. Genesis 1:23 And there was evening and there was morning, the fifth day. Genesis 1:24 And Elohim said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. Genesis 1:25 And Elohim made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and Elohim saw that it was good. Genesis 1:26 And Elohim said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Genesis 1:27 So Elohim created man in his own image, in the image of Elohim created he him; male and female created he them. Genesis 1:28 And Elohim blessed them, and Elohim said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Genesis 1:29 And Elohim said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Genesis 1:30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.

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Genesis 1:31 And Elohim saw every thing that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.

THE PHOTOSYNTHESIS THEORY

The Elohim text story (Genesis 1:12) that earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind then NEXT (Genesis 1:16) made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. THIS CONTRADICTS THE PHOTSYNTHESIS THEORY.

ELOHIM TEXT CONTRADICTS THE MEANING OF OMNIPOTENCE Genesis 3:9 And Yahweh Elohim called unto Adam, and said unto him, Where art thou?

THE LEVITES Exodus 6:25 And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. Exodus 38:21 This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. Leviticus 25:32 Not withstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. Leviticus 25:33 And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubilee: for the houses of the cities of the Levites are their possession among the children of Israel. Numbers 1:47 But the Levites after the tribe of their fathers were not numbered among them. Numbers 1:50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. Numbers 1:51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. Numbers 1:53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

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Numbers 2:17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards.

Numbers 2:33 But the Levites were not numbered among the children of Israel; as

commanded Moses.

Numbers 3:9 And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. Numbers 3:12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; Numbers 3:20 And the sons of Merari by their families; Mahli, and Mushi. These are the families of the Levites according to the house of their fathers. Numbers 3:32 And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.

Numbers 3:39 All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of throughout their families, all the males from a month old and upward, were twenty and two thousand.

Numbers 3:41 And thou shalt take the Levites for me (I am ) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. Numbers 3:45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am

Numbers 3:46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; Numbers 3:49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: Numbers 4:18 Cut ye not off the tribe of the families of the Kohathites from among the Levites: Numbers 4:46 All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers, Numbers 7:5 Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. Numbers 7:6 And Moses took the wagons and the oxen, and gave them unto the Levites. Numbers 8:6 Take the Levites from among the children of Israel, and cleanse them. Numbers 8:9 And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together:

Numbers 8:10 And thou shalt bring the Levites before

: and the children of Israel shall put their hands upon the Levites:

Numbers 8:11 And Aaron shall offer the Levites before

for an offering of the children of Israel, that they may execute

the service of

Numbers 8:12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto

, to make an atonement for the Levites.

Numbers 8:13 And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto

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Numbers 8:14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. Numbers 8:15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. Numbers 8:18 And I have taken the Levites for all the firstborn of the children of Israel. Numbers 8:19 And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. Numbers 8:20 And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that commanded Moses concerning the Levites, so did the children of Israel unto them. Numbers 8:21 And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before ; and Aaron made an atonement for them to cleanse them. Numbers 8:22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as

had commanded Moses concerning the Levites, so did they unto them.

Numbers 8:24 This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: Numbers 8:26 But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 18:6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for

, to do the service of the tabernacle of the congregation.

Numbers 18:23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.

Numbers 18:24 But the tithes of the children of Israel, which they offer as an heave offering unto , I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. Numbers 18:26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for

, even a tenth part of the tithe

Numbers 18:30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. Numbers 26:57 And these are they that were numbered of the Levites after their families: of Gershon, the family of the Gershonites: of Kohath, the family of the Kohathites: of Merari, the family of the Merarites. Numbers 26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram. Numbers 31:30 And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of

Numbers 31:47 Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of

; as

commanded Moses.

Numbers 35:2 Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them.

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Numbers 35:4 And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. Numbers 35:6 And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. Numbers 35:7 So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. Numbers 35:8 And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth. Deuteronomy 17:9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: Deuteronomy 17:18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: Deuteronomy 18:1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of

made by fire, and his inheritance.

Deuteronomy 18:7 Then he shall minister in the name of stand there before

your Mighty One, as all his brethren the Levites do, which

Deuteronomy 24:8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do. Deuteronomy 27:9 And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of

your Mighty One.

Deuteronomy 27:14 And the Levites shall speak, and say unto all the men of Israel with a loud voice,

Deuteronomy 31:25 That Moses commanded the Levites, which bare the ark of the covenant of

Joshua 3:3 And they commanded the people, saying, When ye see the ark of the covenant of priests the Levites bearing it, then ye shall remove from your place, and go after it.

, saying,

your Mighty One, and the

Joshua 8:33 And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of

, as well the stranger, as he that was born among them; half of them

over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of that they should bless the people of Israel.

had commanded before,

Joshua 14:3 For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them. Joshua 14:4 For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.

Joshua 18:7 But the Levites have no part among you; for the priesthood of

[is] their inheritance: and Gad, and Reuben,

and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of gave them. Joshua 21:1 Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;

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Joshua 21:3 And the children of Israel gave unto the Levites out of their inheritance, at the commandment of cities and their suburbs.

, these

Joshua 21:4 And the lot came out for the families of the Kohathites: and the children of Aaron the priest, [which were] of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.

Joshua 21:8 And the children of Israel gave by lot unto the Levites these cities with their suburbs, as hand of Moses.

commanded by the

Joshua 21:20 And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim. Joshua 21:27 And unto the children of Gershon, of the families of the Levites, out of the [other] half tribe of Manasseh [they gave] Golan in Bashan with her suburbs, [to be] a city of refuge for the slayer; and Beeshterah with her suburbs; two cities. Joshua 21:34 And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs, Joshua 21:40 So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were [by] their lot twelve cities. Joshua 21:41 All the cities of the Levites within the possession of the children of Israel [were] forty and eight cities with their suburbs.

1Samuel 6:15 And the Levites took down the ark of , and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto .

2Samuel 15:24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of down the ark of

: and they set

; and Abiathar went up, until all the people had done passing out of the city.

1Kings 8:4 And they brought up the ark of , and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up. 1Chronicles 6:19 The sons of Merari; Mahli, and Mushi. And these are the families of the Levites according to their fathers. 1Chronicles 6:48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of . 1Chronicles 6:64 And the children of Israel gave to the Levites these cities with their suburbs. 1Chronicles 9:2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims. 1Chronicles 9:14 And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; 1Chronicles 9:26 For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of

1Chronicles 9:31 And Mattithiah, one of the Levites, who was the firstborn of Shallum the Korahite, had the set office over the things that were made in the pans. 1Chronicles 9:33 And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night. 1Chronicles 9:34 These chief fathers of the Levites were chief throughout their generations; these dwelt at Jerusalem.

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1Chronicles 13:2 And David said unto all the congregation of Israel, If it seem good unto you, and that it be of our Mighty One, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the priests and Levites which are in their cities and suburbs, that they may gather themselves unto us:

1Chronicles 15:2 Then David said, None ought to carry the ark of Elohim but the Levites: for them hath the ark of

chosen to carry

, and to minister unto him for ever.

1Chronicles 15:4 And David assembled the children of Aaron, and the Levites: 1Chronicles 15:11 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 1Chronicles 15:12 And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of

Mighty One of Israel unto the place that I have prepared for it.

1Chronicles 15:14 So the priests and the Levites sanctified themselves to bring up the ark of

1Chronicles 15:15 And the children of the Levites bare the ark of commanded according to the word of

Mighty One of Israel.

upon their shoulders with the staves thereon, as Moses

1Chronicles 15:16 And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 1Chronicles 15:17 So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; 1Chronicles 15:22 And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful.

1Chronicles 15:26 And it came to pass, when they offered seven bullocks and seven rams.

helped the Levites that bare the ark of the covenant of

, that

1Chronicles 15:27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.

1Chronicles 16:4 And he appointed certain of the Levites to minister before the ark of praise

, and to record, and to thank and

Mighty One of Israel:

1Chronicles 23:2 And he gathered together all the princes of Israel, with the priests and the Levites. 1Chronicles 23:3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. 1Chronicles 23:26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. 1Chronicles 23:27 For by the last words of David the Levites were numbered from twenty years old and above: 1Chronicles 24:6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar. 1Chronicles 24:30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers. 1Chronicles 24:31 These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.

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1Chronicles 26:17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two.

1Chronicles 26:20 And of the Levites, Ahijah was over the treasures of the house of dedicated things.

, and over the treasures of the

1Chronicles 27:17 Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok:

1Chronicles 28:13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of and for all the vessels of service in the house of

1Chronicles 28:21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of : and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment. 2Chronicles 5:4 And all the elders of Israel came; and the Levites took up the ark. 2Chronicles 5:5 And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up. 2Chronicles 5:12 Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:)

2Chronicles 7:6 And the priests waited on their offices: the Levites also with instruments of musick of

, which David the

king had made to praise , because his mercy endureth for ever, when David praised by their ministry; and the priests sounded trumpets before them, and all Israel stood. 2Chronicles 8:14 And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for so had David the man of

commanded.

2Chronicles 8:15 And they departed not from the commandment of the king unto the priests and Levites concerning any matter, or concerning the treasures. 2Chronicles 11:13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 2Chronicles 11:14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto

2Chronicles 13:10 But as for us,

is our Mighty One, and we have not forsaken him; and the priests, which minister unto

, are the sons of Aaron, and the Levites wait upon their business: 2Chronicles 17:8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 2Chronicles 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of

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, and for controversies, when they returned to Jerusalem.

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2Chronicles 19:11 And, behold, Amariah the chief priest is over you in all matters of ; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and shall be with the good. 2Chronicles 20:19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise Mighty One of Israel with a loud voice on high. 2Chronicles 23:2 And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem. 2Chronicles 23:4 This is the thing that ye shall do; A third part of you entering on the Sabbath, of the priests and of the Levites, shall be porters of the doors;

2Chronicles 23:6 But let none come into the house of

, save the priests, and they that minister of the Levites; they shall

go in, for they are holy: but all the people shall keep the watch of

2Chronicles 23:7 And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever else cometh into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth out. 2Chronicles 23:8 So the Levites and all Judah did according to all things that Jehoiada the priest had commanded, and took every man his men that were to come in on the Sabbath, with them that were to go out on the Sabbath: for Jehoiada the priest dismissed not the courses.

2Chronicles 23:18 Also Jehoiada appointed the offices of the house of

by the hand of the priests the Levites, whom

David had distributed in the house of , to offer the burnt offerings of with rejoicing and with singing, as it was ordained by David.

, as it is written in the law of Moses,

2Chronicles 24:5 And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your Mighty One from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not. 2Chronicles 24:6 And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment of Moses the servant of congregation of Israel, for the tabernacle of witness?

, and of the

2Chronicles 24:11 Now it came to pass, that at what time the chest was brought unto the king's office by the hand of the Levites, and when they saw that there was much money, the king's scribe and the high priest's officer came and emptied the chest, and took it and carried it to his place again. Thus they did day by day, and gathered money in abundance. 2Chronicles 29:4 And he brought in the priests and the Levites, and gathered them together into the east street,

2Chronicles 29:5 And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of One of your fathers, and carry forth the filthiness out of the holy place.

Mighty

2Chronicles 29:12 Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah:

2Chronicles 29:16 And the priests went into the inner part of the house of uncleanness that they found in the temple of it out abroad into the brook Kidron.

2Chronicles 29:25 And he set the Levites in the house of

into the court of the house of

, to cleanse it, and brought out all the . And the Levites took it, to carry

with cymbals, with psalteries, and with harps, according to the

commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of prophets.

by his

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2Chronicles 29:26 And the Levites stood with the instruments of David, and the priests with the trumpets.

2Chronicles 29:30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped. 2Chronicles 29:34 But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests. 2Chronicles 30:15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of

2Chronicles 30:16 And they stood in their place after their manner, according to the law of Moses the man of priests sprinkled the blood, which they received of the hand of the Levites.

: the

2Chronicles 30:17 For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto

2Chronicles 30:21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised

day by day, singing with loud instruments unto

2Chronicles 30:22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of did eat throughout the feast seven days, offering peace offerings, and making confession to

: and they

Mighty One of their fathers.

2Chronicles 30:25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced. 2Chronicles 30:27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven. 2Chronicles 31:2 And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of

2Chronicles 31:4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of

2Chronicles 31:9 Then Hezekiah questioned with the priests and the Levites concerning the heaps. 2Chronicles 31:17 Both to the genealogy of the priests by the house of their fathers, and the Levites from twenty years old and upward, in their charges by their courses; 2Chronicles 31:19 Also of the sons of Aaron the priests, which were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name, to give portions to all the males among the priests, and to all that were reckoned by genealogies among the Levites. 2Chronicles 34:9 And when they came to Hilkiah the high priest, they delivered the money that was brought into the house of Elohim, which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin; and they returned to Jerusalem. 2Chronicles 34:12 And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could kill of instruments of musick. 2Chronicles 34:13 Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.

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2Chronicles 34:30 And the king went up into the house of , and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small: and he read in their ears all the words of the book of the covenant that was found in the house of

2Chronicles 35:3 And said unto the Levites that taught all Israel, which were holy unto

, Put the holy ark in the house

which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now Mighty One, and his people Israel,

your

2Chronicles 35:5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites. 2Chronicles 35:8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of three hundred oxen.

, gave unto the priests for the passover offerings two thousand and six hundred small cattle, and

2Chronicles 35:9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen. 2Chronicles 35:10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 2Chronicles 35:11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them. 2Chronicles 35:14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 2Chronicles 35:15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them. 2Chronicles 35:18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. Ezra 1:5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit Elohim had raised, to go up to build the house of

which is in Jerusalem.

Ezra 2:40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. Ezra 2:70 So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities. Ezra 3:8 Now in the second year of their coming unto the house of Elohim at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of

Ezra 3:9 Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of Elohim: the sons of Henadad, with their sons and their brethren the Levites.

Ezra 3:10 And when the builders laid the foundation of the temple of and the Levites the sons of Asaph with cymbals, to praise

, they set the priests in their apparel with trumpets, , after the ordinance of David king of Israel.

Ezra 3:12 But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy:

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Ezra 6:16 And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of

with joy,

Ezra 6:18 And they set the priests in their divisions, and the Levites in their courses, for the service of Jerusalem; as it is written in the book of Moses.

, which is at

Ezra 6:20 For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. Ezra 7:7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. Ezra 7:13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. Ezra 7:24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of Elohim, it shall not be lawful to impose toll, tribute, or custom, upon them. Ezra 8:20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name. Ezra 8:29 Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of

Ezra 8:30 So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our

Ezra 8:33 Now on the fourth day was the silver and the gold and the vessels weighed in the house of our Elohim by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites; Ezra 9:1 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. Ezra 10:5 Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Ezra 10:23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer. Nehemiah 3:17 After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part. Nehemiah 7:1 Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, Nehemiah 7:43 The Levites: the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four. Nehemiah 7:73 So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities. Nehemiah 8:7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place. Nehemiah 8:9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the words of the law.

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your Mighty One; mourn not, nor weep. For all the people wept, when they heard

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Nehemiah 8:11 So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. Nehemiah 8:13 And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law. Nehemiah 9:4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto

their Mighty One.

Nehemiah 9:5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless and praise.

your Mighy One for ever and ever: and blessed be thy glorious name, which is exalted above all blessing

Nehemiah 9:38 And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it. Nehemiah 10:9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; Nehemiah 10:28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of having knowledge, and having understanding;

, their wives, their sons, and their daughters, every one

Nehemiah 10:34 And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our , after the houses of our fathers, at times appointed year by year, to burn upon the altar of Mighty One, as it is written in the law:

our

Nehemiah 10:37 And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of Levites might have the tithes in all the cities of our tillage.

; and the tithes of our ground unto the Levites, that the same

Nehemiah 10:38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our Elohim, to the chambers, into the treasure house. Nehemiah 11:3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants. Nehemiah 11:15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni; Nehemiah 11:16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of Elohim. Nehemiah 11:18 All the Levites in the holy city were two hundred fourscore and four. Nehemiah 11:20 And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance. Nehemiah 11:22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of

Nehemiah 11:36 And of the Levites were divisions in Judah, and in Benjamin. Nehemiah 12:1 Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, Nehemiah 12:8 Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren. Nehemiah 12:22 The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian.

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Nehemiah 12:24 And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of Elohim, ward over against ward. Nehemiah 12:27 And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps. Nehemiah 12:30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall. Nehemiah 12:44 And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited. Nehemiah 12:47 And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron. Nehemiah 13:5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine, and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests. Nehemiah 13:10 And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field. Nehemiah 13:13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren. Nehemiah 13:22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the Sabbath day. Remember me, O my mercy.

Nehemiah 13:29 Remember them, O my and of the Levites.

, concerning this also, and spare me according to the greatness of thy

, because they have defiled the priesthood, and the covenant of the priesthood,

Nehemiah 13:30 Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;

Isaiah 66:21 And I will also take of them for priests and for Levites, saith

Jeremiah 33:18 Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. Jeremiah 33:21 Then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers. Jeremiah 33:22 As the host of heaven cannot be numbered, neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me. Ezekiel 43:19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Master

, a young bullock for a sin offering.

Ezekiel 44:10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols; they shall even bear their iniquity. Ezekiel 44:15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Master

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Ezekiel 45:5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers. Ezekiel 48:11 It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray. Ezekiel 48:12 And this oblation of the land that is offered shall be unto them a thing most holy by the border of the Levites. Ezekiel 48:13 And over against the border of the priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth: all the length shall be five and twenty thousand, and the breadth ten thousand. Ezekiel 48:22 Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince. John 1:19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

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illegitimate non-Levite priests 578 2Kings 17:24

2Kings 17:23-28

DURING ASSYRIAN CAPTIVITY THE PRIEST OF YISRAWALE WHICH WERE NOT THE SONS OF LEVI WAS CALLED ‘KOHAN’

THEREFORE THE PRIEST BEFORE ASSYRIAN CAPTIVITY WAS CALLED ‘YAHSHEAR-DATH’ or “SACER-DOTE” AND DURING ASSYRIAN CAPTIVITY WAS CHANGED TO ARAMAIC WORD ‘KOHAN’.

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Encyclopedia Judaica YHWH vol.7 p.680

BLASPHEMY =

Illegitimate Non-Levites Priests and Illegitimate Non-Israeli Priests Genealogy was Not Found Nehemiah 7:64 These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.

Book of the Law by Moses Ezra a Legitimate Levite priest who is in the lineage of Aaron is the ONLY AUTHORIZED to handle the Book of the Law by Moses, it was instructed in the books of 2Samuel 6:6-7, Deuteronomy 10:8, 31:26.

LEGITIMATE LEVITE PRIESTS CALLED YAHSHEARDATH (SACERDOTE) 2Chro.11:13-17

all legitimate (Sacerdote)Levite Priest YahshearDath-Gershon, YahshearDath-Kohat And YahshearDath-Merari left Samaria to Yahrusalem and stay for three (3) years.

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LEGITIMATE LEVITE PRIESTS CALLED YAHSHEARDATH (SACERDOTE) JOIN THE SHIPS OF SOLOMON IN GOING TO TARSHISH AND OPHIR? Even the king of Israel and king of Yahuwdah want to go to Tarshis and Ophir but they were not able to go 2Chronicles 20:35 And after this did Jehoshaphat king of Yahuwdah join himself with Ahaziah king of Israel, who did very wickedly: 2Chronicles 20:36 And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber. 2Chronicles 20:37 Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.

"Where is Tarshish and Ophir" During the early period of European colonization, the Biblical lands of Tarshish and Ophir, or Tarsis and Ofir, as they were called, held the imagination of European explorers. Not only was it believed that the "lost tribes" of Israel were to be found in these lands, but also untold wealth. To these kingdoms King Solomon and King Hiram of Tyre sent ships for trade that "brought from Ophir great plenty of almug trees, and precious stones," (I Kings 10:11). Concerning Tarshish it is written: "Fro the king's ships went to Tarshish with the servants of Hiram: every three years once came the shop sof Tarshish bringing gold and silver, ivory, and apes, and peacock." (II Chronicles 9:21) In Samuel Purchas's well-known travel compendium Purchas His Pilgrim, he devotes the entire first chapter to a discussion of Tarshish and Ophir. In particular, he argues strenously that it is beloved Britain and not Spain that deserved the title as the modern Tarshish and Ophir. Curiously, in Careri's journal of his visit to the Philippines, he mentions that he would not go into the argument raging in Europe at that time over whether the Philippines was originally populated by the descendants of Biblical Tarshish. In modern times, scholars have attempted to relate Tarshish and Ophir with a number of areas, none of which include the Philippines. However, things were different in Europe prior to the discovery of the Philippines. There, they believed that Tarsis and Ofir were some lands far to the east of biblical Israel. Their reasoning was actually quite logical. King Solomon built the port from which ships departed for Tarsis and Ofir at Ezion-Geber on the coast of the Red Sea. The return journey took about three years, so obviously the location must be somewhere far to the Tribe of Levi

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East. In modern times, some scholars have tried to suggest that Solomon's navy circumnavigated Africa to reach the Mediterranean, but the seafaring Europeans of those times would not consider such nonsense. Tarsis and Ofir were unknown lands beyond the Golden Chersonese of Ptolemy. Their discovery would undoubtedly bring untold wealth and great fame in the minds of the people of those times. But what, one may ask, has this to do with the Philippines? The truth is that the search for Tarsis and Ofir was directly related to the "discovery" of these islands by Magellan!

Magellan and the Search for Ophir Magellan's contemporary, Duarte Barbosa, wrote that the people of Malacca (in modern Malaysia) had described to him an island group known as the Lequios whose people were as "rich and more eminent than the Chins (Chinese)," and that traded "much gold, and sliver in bars, silk, rich cloth, and much very good wheat, beautiful porcelains and many other merchandises." However, Barbosa was not the only one to mention the Lequios during Magellan's time. About a decade after Magellan's voyage, Ferdinand Pinto had wrote in his journal of the experience of his crew and himself after being shipwrecked on the Lequios! Pinto was traveling through the Malay Archipelago at the time and he describes the Lequios islands as belonging to large group of islands many of which were rich in gold and silver. He mentions that at that time the Portugese were familiar with Japan and China, and also with the island of "Mindanaus" or Mindanao, so the Lequois islands must have been somewhere between these two areas. Furthermore, Pinto even goes as far as to give the exact latitude of the main Lequios island. He states that is was situated at 9N20 latitude and that the island was on a merdian similar to that of Japan. Now, in Magellan's time all exploration was done by latitude sailing and dead reckoning, as no navigational clocks were in use. Latitude sailing required fixing one's latitude precisely by means of an astrolabe. Longitude could only be approximated roughly by using a patent log to track the distance the ship has travelled in any particular direction. When Magellan began to suspect he was nearing the region of the Moluccas he deliberately steered on a north course and then turned westward at a latitude of 13 degrees North according to both Pigafetta and Albo. Pigafetta states that the reason was to get near the port of "Gaticara" which was the Cattigara mentioned by Ptolemy. In the book, Magellan's Voyage around the World, the author, Charles E. Nowell, offers another possible reason for Magellan steering so far to the north of the Moluccas. He notes that Magellan himself had rewrote part of Barbosa's book referring to the Lequios, and in his version Magellan substituted "Tarsis" and "Ofir" for the world "Lequios." Although these lands are not mentioned in Magellan's contract, less than six years after his voyage, Sebastian Cabot signed a contract with Spain which did have as one of its objectives the "lands of Tarshish and Ophir." Magellan had been to Malacca himself, and probably many have heard of the community of Filipino workers and merchants that lived there under the protection of the king of Malacca. Probably many of you already know of the theory that Black Henry, the slave Magellan purchased at Malacca, may have belonged to the Filipino community of Malacca as he was able to speak with the natives at Limasawa. Whatever the case, we know from his own pen that Magellan thought the Lequios islands might be the same as the Biblical Tarsis and Ofir, and it may be that his idea of the position of the Lequios was partly shaped by Barbosa's book, and partly by information he may have received from Filipinos in Malacca. Was the fact that Black Henry was able to converse with the people living at the latitude given by Pinto (but not Tribe of Levi

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with the people of Samar or Leyte) a coincidence, or something planned in advance from information gleaned in Malacca? Even after their discovery, many still regarded the Philippines, rich in gold and silver, to be the same as ancient Tarsis and Ofir. Father Colin, referred to them as such in the early 1600's and even at the turn of the century, the Philippine historian Pedro Paterno, still claimed that the Philippines were really Tarshish and Ophir! Whatever one thinks of these claims though, the search for the Biblical El Dorado appears to have played an important role in the European discovery of the Philippines.

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Major Voyage King Charles V of Spain (the emperor Charles V) endorsed the design of Magellan and Faleiro, and on Sept. 20, 1519, after a year's preparation, Magellan led a fleet of five ships out into the Atlantic. Unfortunately the ships - the San Antonio, Trinidad, Concepción, Victoria, and Santiago - were barely seaworthy, and the crews, including some officers, were of international composition and of dubious loyalty to their leader. With Magellan went his brother-in-law, Duarte Barbosa, and the loyal and able commander of the Santiago, João Serrão. Arriving at Brazil, the fleet sailed down the South American coast to the Patagonian bay of San Julián, where it wintered from March to August 1520. There an attempted mutiny was squelched, with only the top leaders being punished. Thereafter, however, the Santiago was wrecked, and its crew had to be taken aboard the other vessels. Leaving San Julián, the fleet sailed southward; on Oct. 21, 1520, it entered the Strait of Magellan. It proceeded cautiously, taking over a month to pass through the strait. During this time the master of the San Antonio deserted and sailed back to Spain, and so only three of the original five ships entered the Pacific on November 28. There followed a long, monotonous voyage northward through the Pacific, and it was only on March 6, 1521, that the fleet finally anchored at Guam. Magellan then passed eastward to Cebu in the Philippines, where, in an effort to gain the favor of a local ruler, he became embroiled in a local war and was slain in battle on April 27, 1521; Barbosa and Serrão were killed shortly thereafter. With the crew wasted from sickness, the survivors were forced to destroy the Concepción, and the great circumnavigation was completed by a courageous former mutineer, the Basque Juan Sebastián del Cano. Commanding the Victoria, he picked up a small cargo of spices in the Moluccas, crossed the Indian Ocean, and traveled around the Cape of Good Hope from the east. With a greatly reduced crew he finally reached Seville on Sept. 8, 1522. In the meantime the Trinidad, considered unfit to make the long voyage home, had tried to beat its way against contrary winds back across the Pacific to Panama. The voyage revealed the vast extent of the northern Pacific, but the attempt failed, and the Trinidad was forced back to the Moluccas. There its crew was jailed by the Portuguese, and only four men returned after 3 years to Spain. Magellan's project brought little in the way of material benefit to Spain. The Portuguese were well entrenched in the East, their trans-African route at that time proving to be the only feasible maritime connection to India and the Spice Islands. Charles V acknowledged the political and economic facts by selling his vague East Indian rights to Portugal, rights that were later in part resumed with the Spanish colonization of the Philippines. Yet though nearly destroying itself in the process, the Magellan fleet for the first time revealed in a practical fashion the full extent of humanity's inheritance upon this globe. And in this, its scientific aspect, it proved to be the greatest of all the "conquests" undertaken by the gold-, slave-, and spice-seeking overseas adventurers of early modern Europe.

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Further Reading A primary source is the narrative of Antonio Pigafetta, principal chronicler of the expedition, Magellan's Voyage around the World by Antonio Pigafetta, translated by James A. Robertson (2 vols., 1906). The Pigafetta translation and other source narratives are included in Charles E. Nowell, ed., Magellan's Voyage around the World: Three Contemporary Accounts (1962). The best works on Magellan, by Jean Denuce and Jose Toribio Medina, are in Spanish. In English, Francis H. H. Guillemard, The Life of Ferdinand Magellan (1890), is still good. Another study is Charles M. Parr, So Noble a Captain: The Life and Times of Ferdinand Magellan (1953; 2d ed. entitled Ferdinand Magellan, Circumnavigator, 1964). George E. Nunn, in The Columbus and Magellan Concepts of South American Geography (1932), shows the Magellan voyage to have been a logical consequence of the final views of the Columbus brothers.

SEARCH FOR OPHIR Chryse, the "Golden One," is the name given by ancient Greek writers to an island rich in gold to the east of India. Pomponius Mela, Marinos of Tyre and the Periplus of the Erythraean Sea mention Chryse in the first century CE. It is basically the equivalent of the Indian Suvarnadvipa the "Island of Gold." Josephus calls it in Latin Aurea, and equates the island with biblical Ophir, from where the ships of Tyre and Solomon brought back gold and other trade items. Chryse is often coupled with another island Argyre the "Island of Silver" and placed beyond the Ganges. Ptolemy locates both islands east of the Khruses Kersonenson the "Golden Peninsula" i.e. the Malaya Penisula. North of Chryse in the Periplus was Thin, which some consider the first European reference to China. In addition to gold, Chryse was also famed for having the finest tortoise shell in the world according to the Periplus. Large ships brought trade goods back and forth between Chryse and the markets at the mouth of the Ganges. Chin-lin In ancient Chinese literature, a mysterious region beyond their southern border in Annam was known as Chin-lin "Golden Neighbor" and the Southeast Asian border was also called the "Golden Frontier."

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When China invaded Annam (northern Vietnam) in the first century BCE, the kingdom of Champa fortified villages along the old caravan trail. This path became Route Colonial 9 during the French colonial period, and it was used by the Americans to build the McNamara Line of fortified bases during the Vietnam War. With this fortified line, the rugged Central Highlands and a policy of constant piracy, the Champa kingdom held the Chinese at bay for a thousand years. After the fall of the Chin dynasty in the 5th century, Cham raids on Tongking became so frequent that the governor appealed to the emperor for assistance. A war of attrition between China and Champa began that lasted until the rise of the T'ang dynasty. During this time though, China was well aware of the golden lands far to the south. The Buddhist pilgrim I-Tsing mentions Chin-Chou "Isle of Gold" in the archipelago south of China on his way back from India. Zabag and Wakwak In this blog, I have suggested that the kingdoms of Zabag and Wakwak, famed among the medieval Muslims as rich in gold, referred to the eastern islands of the Malay archipelago i.e. the Philippines and Eastern Indonesia. Zabag was based in what would later become the kingdom of Lusung. In this sense, the Philippines fits the bill as a gold-rich realm. The country has consistently ranked second in the world behind only South Africa in gold deposits per land area. The Philippines has historically been the largest producer of gold in Asia despite its relatively small size and the fact that until 1980 most gold was obtained only through small alluvial deposits. Although some ancient gold artifacts have been found in this region, they don't match the age suggested by linguistic reconstruction. Gold may have been mostly handed down from generation to generation rather than being used as a burial good item. In about the second century CE, there arose a practice of using gold eye covers, and then, gold facial orifice covers to adorn the dead resulting in an increase of ancient gold finds. More than a millennium later, the popularity of dental gold to decorate the teeth significantly increased the amount of gold found at archaeological sites. When the Spanish came they discovered an abundance of gold used among the people of the Philippine islands. Here are some relevant quotes: Pieces of gold, the size of walnuts and eggs are found by sifting the earth in the island of that king who came to our ships. All the dishes of that king are of gold and also some portion of his house as we were told by that king himself...He had a covering of silk on his head, and wore two large golden earrings fastened in his ears...At his side hung a dagger, the haft of which was

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somewhat long and all of gold, and its scabbard of carved wood. He had three spots of gold on every tooth, and his teeth appeared as if bound with gold. --- Pigafetta on Raja Siaui of Butuan during Magellan's voyage For brass, iron and other weighty articles, they gave us gold in exchange...For 14 pounds of iron we received 10 pieces of gold, of the value of a ducat and a half. The Captain General forbade too great an anxiety for receiving gold, without which order every sailor would have parted with all he had to obtain this metal, which would have ruined our commerce forever. --- Pigafetta on gold trade in Cebu

Sailing in this manner, for some time, in 16째 of north latitude, they were obliged by continual contrary winds, to bear up again for the Philippine islands, and in their way back, had sight of six or seven additional islands, but did not anchor at any of them. They found also an archipelago, or numerous cluster of islands, in 15 or 16 degrees of north latitude, well inhabited by a white people, with beautiful well-proportioned women, and much better clothed than in any other of the islands of these parts; and they had many golden ornaments, which was a sure sign that there was some of that metal in their country. --- Antonio Galv찾o in 1555 describing the journey of Bartholomew de la Torre in 1548

"...the ore is so rich that I will not write any more about it, as I might possibly come under a suspicion of exaggerating; but I swear by Christ that there is more gold on this island than there is iron in all Biscay." --- Hernando Riquel et al., 1574 In this island, there are many gold mines, some of which have been inspected by the Spaniards, who say that the natives work them as is done in Nueva Espana with the mines of silver; and, as in these mines, the vein of ore here is continouus. Assays have been made, yielding so great wealth that I shall not endeavor to describe them, lest I be suspected of lying. Time will prove the truth. --- Hernando Riquel et al. on island of Luzon, 1574

There are some chiefs in this island who have on their persons ten or twelve thousand ducats' worth of gold in jewels--to say nothing of the lands, slaves, and mines that they own. There are so many of these chiefs that they are innumerable. Likewise the individual subjects of these chiefs have a great quantity of the said jewels of gold, which they wear on their persons-bracelets, chains, and earrings of solid gold, daggers of gold, and other very rich trinkets. These are generally seen among them, and not only the chiefs and freemen have plenty of these jewels, but even slaves possess and wear golden trinkets upon their persons, openly and freely.

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--- Guido de Lavezaris at al., 1574

About their necks they wear gold necklaces, wrought like spun wax, and with links in our fashion, some larger than others. On their arms they wear armlets of wrought gold, which they call calombigas, and which are very large and made in different patterns. Some wear strings of precious stones--cornelians and agates; and other blue and white stones, which they esteem highly. They wear around the legs some strings of these stones, and certain cords, covered with black pitch in many foldings, as garters. -- Antonio de Morga, 1609 "... the natives proceed more slowly in this ,and content themselves with what they already possess in jewels and gold ingots handed down from antiquity and inherited from their ancestors. This is considerable, for he must be poor and wrethced who has no gold chains, calombigas, and earrings." -- Antonio de Morga, 1609

The Portugese explorer Pedro Fidalgo in 1545 found gold so abundant on Luzon the inhabitants were willing to trade two pezoes of gold for one pezo of silver. When the Portuguese first arrived, most of the gold traded into Brunei came from Luzon. That island was known as Lusung Dao or "Golden Luzon" to the Chinese who also traded for gold in this region. References Legeza, Laszlo. "Tantric Elements in pre-Hispanic Philippines Gold Art," Arts of Asia, July-Aug. 1988, pp.129-136. (Mentions gold jewelry of Philippine origin in first century CE Egypt) Peralta, J.T. "Prehistoric gold ornaments from the Central Bank of the Philippines," Arts of Asia 1981, no.4, p.54.Villegas, Ramon N. Ginto: History Wrought in Gold, Manila: Bangko Central ng Pilipinas, 2004.

Laguna Copperplate Inscription ď&#x201A;ˇ

Document written in year 900 A.D.

This was found on 1989 at the shore of Laguna de Ba'y in Laguna, Philippines is a written document before the arrival of Spaniards in the Philippine. The size is 8 x 12 inches and now at the National Museum of the Philippines.

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Line 1: swasti shaka warshatita 822 waisakha masa ding jyotisha. chaturthi krishnapaksha soLine 2: mawara sana tatkala dayang angkatan lawan dengannya sanak barngaran si bukah Line 3: anakda dang hwan namwaran di bari waradana wi shuddhapat(t)ra ulih sang pamegat senapati di tunduLine 4: n barja(di) dang hwan nayaka tuhan pailah jayadewa. di krama dang hwan namwaran dengan dang kayaLine 5: stha shuddha nu di parlappas hutangda wale(da)nda kati 1 suwarna 8 di hadapan dang hwan nayaka tuhan puLine 6: liran ka sumuran. dang hwan nayaka tuhan pailah barjadi ganashakti. dang hwan nayaka tuLine 7: han binwangan barjadi bishruta tathapi sadanda sanak kaparawis ulih sang pamegat deLine 8: wata [ba]rjadi sang pamegat medang dari bhaktinda di parhulun sang pamegat. ya makanya sadanya anak Line 9: chuchu dang hwan namwaran shuddha ya kaparawis di hutangda dang hwan namwaran di sang pamegat dewata. ini gerang

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Line 10: syat syapanta ha pashchat ding ari kamudyan ada gerang urang barujara welung lappas hutangda dang hwa ...

Translation by Antoon Postma an expert from Indonesia Line 1: Hail! In the Saka-year 822; the month of March-April; according to the astronomer: the 4th day of the dark half of the moon; on Line 2: Monday. At that time, Lady Angkatan together with her relative, Bukah by name, Line 3: the child of His Honor Namwran, was given, as a special favor, a document of full acquittal, by the Chief and Commander of Tundun, Line 4: the former Leader of Pailah, Jayadewah. To the effect that His Honor Namwran, through the Honorable Scribe Line 5: was totally cleared of a debt to the amount of 1 kati and 8 suwarna (weight of gold), in the presence of His Honor the Leader of Puliran, Line 6: Kasumuran; His Honor the Leader of Pailah, namely: Ganasakti; (and) His Honor the Leader Line 7: of Binwangan, namely: Bisruta. And (His Honor Namwran) with his whole family, on orders by the Chief of Dewata, Line 8: representing the Chief of Mdang, because of his loyalty as a subject (slave?) of the Chief, therefore all the descendants Line 9: of His Honor Namwran have been cleared of the whole debt that His Honor owed the Chief of Dewata. This (document) is (issued) in case Line 10: there is someone, whosoever, some time in the future, who will state that the debt is not yet acquitted of His Honor...

Translation by Hector Santos of the Philippines

Since I first started studying this document in 1994, I have developed some ideas that are different from those first reported by Antoon Postma. Of course, my conclusions were only made possible by his pioneering work, the initial breakthrough in our understanding of the LCI. Unlike traditional scholars, I divided the text into phrases, not lines, as indicated by the stop marks, large dots used by the ancients like our comma and period of today. (See LCI graphic.) I tried to make each phrase a logical division of the structure, able to stand apart from the others. The three major differences from Postma's translation derive from my following conclusions:

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I believe that anakda dang hwan namwaran refers to both Angkatan and Bukah, i.e. they are children of Namwaran. The phrase lawan dengan単a sanak barngaran si bukah can be literally translated as "together with her counterpart relative named Bukah." If Angkatan were Namwaran's wife, the important relationship would certainly have been made clear in the document as is customary. In the absence of such a mention, anak should be taken as a plural (same form as singular) and therefore applies to both Angkatan and Bukah. I am convinced that ganashakti and bishruta are not proper names as Postma believes. If they were, they would either be directly preceded by personal markers such as si or pu, or by titles. Instead, they are preceded by a verb which indicates that their literal meanings should be used in the translation. I think barjadi simply represents the verb "to be." Postma struggled with this word in his early translations, switching from "representing" to "represented by" and back again. There are problems with "representing" that has something to do with correct hierarchies of the officials. Since we are not showing his early translations here, we will not discuss it further. In his latest December 1992 translation, he gives inconsistent meanings to barjadi.

Literal Translation We begin with a literal translation which attempts to maintain the same word order while trying to make the English text still readable. Phrase 1: Blessings, Shaka-related year 822, Waisakha month, by astronomy. Phrase 2: Fourth day of dark half of the moon, Monday, there at that time Lady Angkatan together with her relative named Bukah, children of the honorable Namwaran are given a wish, a gift of full clearance document by the chief, commander-in-chief at Tundun, who is the honorable minister lord Pailah, Jayadewa. Phrase 3: By order, the honorable Namwaran through the scribe is cleared and forgiven of his debt and his arrears of 1 kati and 8 suwarnas in front of the honorable minister lord Puliran, Ka Sumuran. Phrase 4: The honorable minister lord Pailah is source of authority. Phrase 5: The honorable minister lord Binwangan, who is famous, looked attentively at all his (Namwaran's) living relatives all gotten by chief Dewata, who is chief Medang, on account of his devotion as subject of the chief. Phrase 6: Yes, therefore all living descendants of the honorable Namwaran are cleared, yes, of all debts of the honorable Namwaran to the chief Dewata. Phrase 7: This, in case who will say in future day, sometime, there will perhaps be a man who says not yet cleared is debt of the honorable ... Free Translation This is easier to understand because it freely translates the original text, making it more readable in English. Phrase 1: Greetings! Shaka year 822, month of Waisakha, according to the stars. Phrase 2: On the fourth day of the waning moon, Monday, Lady Angkatan and her brother Bukah, children of the Honorable Namwaran, were given a gift of their wish, this document of full forgiveness by the Commander-in-Chief of Tundun, represented by the Honorable Lord Minister of Pailah, Jayadewa. Phrase 3: By this order through the scribe, the Honorable Namwaran is cleared and forgiven of his debt and his arrears of 1 kati and 8 suwarnas as witnessed by the Honorable Lord Minister of Puliran, Ka Sumuran.

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Phrase 4: The Honorable Lord Minister of Pailah was the source of authority. Phrase 5: On account of Namwaran's devotion as a subject of the chief, the Honorable Lord Minister of Binwangan, who is known in many places, identified all of Namwaran's living relatives who were taken by the Chief of Dewata, represented by the Chief of Medang. Phrase 6: As a consequence, all living descendants of the Honorable Namwaran are also cleared of all debts that the Honorable Namwaran owed the Chief of Dewata. Phrase 7: This document is issued in case there is someone in the future who will allege that the debt has not been cleared yet by the Honorable ...

Translation in Tagalog

Mabuhay! Taóng Siyaka 822, buwán ng Waisaka, ayon sa aghámtalà. Ang ikaapat na araw ng pagliít ng buwán, Lunes. Sa pagkakátaóng itó, si Dayang Angkatán sampû ng kaniyáng kapatíd na nagngangalang Buka, na mga anák ng Kagalang-galang na si Namwarán, ay ginawaran ng isáng kasulatan ng lubós na kapatawarán mulâ sa Punong Pangkalahatan sa Tundún sa pagkatawán ng Punong Kagawad ng Pailáh na si Jayadewa. Sa atas na itó, sa pamamagitan ng Tagasulat, ang Kagalang-galang na si Namwarán ay pinatawad na sa lahát at inalpasán sa kaniyáng utang at kaniyáng mga náhulíng kabayarán na 1 katî at 8 suwarna sa harapán ng Kagalang-galang na Punong Kagawad ng Puliran na si Ka Sumurán, sa kapangyarihan ng Kagalang-galang na Punong Kagawad ng Pailáh. Dahil sa matapát na paglilingkód ni Namwarán bilang isáng sakop ng Punò, kinilala ng Kagalang-galang at batikáng Punong Kagawad ng Binwangan ang lahát ng nabubuhay pang kamag-anak ni Namwarán na inangkín ng Punò ng Dewatà, na kinatawán ng Punò ng Medáng. Samakatwíd, ang mga nabubuhay na inapó ng Kagalang-galang na si Namwarán ay pinatawad sa anumán at lahát ng utang ng Kagalang-galang na si Namwarán sa Punò ng Dewatà. Itó, kung sakalì, ay magpapahayag kaninumán na mulâ ngayón kung may taong magsasabing hindî pa alpás sa utang ang Kagalang-galang...

Significance

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Just how significant is this incomplete document that ends in midsentence and contains only ten lines?



It means, as we have discussed earlier, that the edge of history has been pushed back 621 years, giving the Philippines a documented existence among the ancient kingdoms of Southeast Asia like Shri-Vijaya (Sumatra), Angkor (Kampuchea), Champa (Vietnam), Madjapahit (Java), and others that existed before the 10th Century.



Ancient Chinese records with placenames like P'u-li-lu, which was thought to have been Polilio (but didn't make sense), will have to be reevaluated. Placenames mentioned in the LCI will have to be given more importance when evaluating ancient records that contain similar sounding names.



From porcelain finds, Manila was thought to have been settled as late as 1200. It now appears that an earlier date was more likely. Certainly, a search for other means of dating Manila's first settlements is needed. A search for artifacts in the places mentioned in the LCI might also prove fruitful.



Earlier historians thought that the Philippines was part of Shri-Vijaya or even Madjapahit. Their theories have been largely discredited in recent times. It is now time to reexamine the possible connection.



Historians believe that the Muslims who ruled Manila were the first to establish more sophisticated forms of government in the area. They also believe that the Muslims started the trade with Borneo and other points south. It is possible that the Hindus were in Manila before the Muslims.



The Tagalog script is so rudimentary that it cannot even completely record the sounds of its own language. Three centuries before the Tagalog script's emergence, the Manila area used a script so rich and sophisticated that great empires were ruled through its use. How did this happen? How could a less sophisticated script have supplanted a better one?

Many interesting scenarios can be created to explain some of the above puzzles. During the era of the LCI it was not uncommon for settlements to disappear. They flourished for some time, even for centuries, but things like natural catastrophes, epidemics, emigration, pirate raids, war, etc. made them disappear. It is also known that Muslim culture pushed Hindu influence in Indonesia out of most areas, leaving Bali as the only place where Hindu culture has survived. Any one of these things could have caused the early settlements around Manila to disappear.

The disappearance of the earlier people who settled around Manila may explain why the Kavi script was lost and a lesser one introduced later. But how did the placenames remain? If a few people remained to maintain a continuity of their settlements and placenames, how did they lose their knowledge of the Malay language and the Kavi script? At this time, everything is conjecture. Many more questions will be asked, answered, and refuted; other questions will be asked again. Little by little, we will know more about the Philippines as it was before the Spaniards came, thanks to a little piece of metal dredged from the sand.

Significance of Laguna Copperplate Inscription This proved that in the land of the Philippines the JUBILEE YEAR a hidden tradition and regulation found in Leviticus 25 is being observed.

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IN INDONESIAN FOLKLORE DATU ACA and the MOUSE-QUEEN (Sasak folktale in summary) The same story has been found with the Tabaru on Halmaheira (island between the Moluccas and the Philippines Dr JACOBA HOOYKAAS

Recorded List of Datus in the Philippines Cebu



Datu Daya - Ancient ruler of Daanbantayan, Cebu

Panay

   

Datu Dinagandan — First ruler of Aklan, circa 1200



Datus in the Maragtas epic o Irong-irong o Kalantiaw III /Rajah Bendahara Kalantiaw — Said to have formulated the mythical Code of Kalantiaw in 1433 (legendary, see related article). o Datu Puti — One of the 10 Bornean Datus to arrive in Iloilo before the Spanish colonial period. (legendary but may be based on facts)

Kalantiao - Mythical ruler of Aklan in the late late 14th century Datu Paiburong — Ruler of Iloilo Datu Padojinog — Ruled in the Visayas Region with his wife Ribongsapaw. More than seven hundred forty six years ago, around 1240, ten brave and noble rulers were believed to have landed in our shores. They came from the kingdom of Bornay (now Borneo), escaping the wrath of a wicked ruler Rajah Makatunao. They boarded on big ships, called balanghays, and set out to sea to find a place where they can live in peace and harmony. One moonless night on April 15, 1240, together with their families, warriors, slaves and counselors, they faced the unknown in quest of the Promised Land. Datu Padojinog was one of the said Datus.

Datu during Spanish colonization

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Rajah Colambu — Chief in 1521 of Limasawa, brother of Rajah Siagu of Butuan. He met Ferdinand Magellan and guided him to Cebu on April 7, 1521.

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Rajah Humabon — Ruler of Cebu who became an ally of Ferdinand Magellan. Enemy and relative of Lapu-Lapu. In 1521, he and his wife were baptized and renamed themselves Carlos and Juana after the Spanish royalty, King Carlos and Queen Juana.

  

Sultan Kudarat - Sultan of Maguindanao.

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Datu Sikatuna {also Ka Tun-as} - Ruler of Bohol in 1565. He made a blood compact with the conquistador, Miguel López de Legazpi. His statue was erected in Bohol where the blood compact took place.

Rajah Lakandula - Ruler of Tondo, one of the last rulers of Manila. Lapu-Lapu - Ruler of Mactan Island. He defeated Ferdinand Magellan in April 27, 1521. He is the Philippines' first national hero.

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

Datu Pagbuaya - Overlord of Ka Tun-as and Gala of Bohol. He was join ruler with brother Datu Dalisdisan of a settlement along the shorelines between Mansasa, Tagbilaran and Dauis which was abandoned years before López de Legazpi's arrival due to Portuguese and Ternatean attacks. He founded Dapitan in the northern shore of Mindanao.



Datu Dalisdisan - He was join ruler with brother Datu Pagbuaya of a settlement along the shorelines between Mansasa, Tagbilaran and Dauis. His death during one of the Portuguese and Ternatean raids caused the abandonment of the settlement.

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Mano-ok - Christian name Pedro Manuel Manooc; son of Datu Pagbuaya; subdued the Higaonon tribe in Iligan; established one of the first Christian settlement in the country.

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Rajah Sulayman - One of the last rulers of Maynila, was defeated by Martín de Goiti, a soldier commissioned by López de Legazpi to Manila.

    

Rajah Tupas - Last Datu of Cebu, conquered by Miguel López de Legazpi.

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Datu Paiburong - Pre-hispanic ruler of Ilo-ilo

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Datu Puti- One of the 10 Bornean Datus to arrive in Ilo-ilo before the Spanish colonial period. (mythical, see related article)

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Rajah Calambu, chief in 1521 of Limasawa, brother of Rajah Siagu of Butuan. He met Ferdinand Magellan and guided him to Cebu on April 7, 1521.

 

Rajah Siagu was chief of Manobo in 1521.

    

Rajah Suliman

Datu Lapu-lapu - Defiant chieftain who led forces that slew Ferdinand Magellan in 1521. Datu Dinagandan -First ruler of Aklan, circa 1200 Kalantiaw - Ruler of Aklan in 1399. Kalantiaw III /Rajah Bendahara Kalantiaw- Formulated the Code of Kalantiaw in 1433 (mythical, see related article). Datu Sikatuna - Ruler of Bohol in 1565. Made a pact with Miguel López de Legaspi Datu Pax S. Mangudadato - Current (Not prehispanic but a Datu) Governor of Sultan Kudarat(2001-2004)

Raja Humabon was ruler of Cebu and became an ally of Ferdinand Magellan and an enemy of Lapu-lapu. Rajah Lakandula Irong-irong Rajah Tupas Datu Makabulos(Macabulos) ruled with elders the town of Lubao, Pampanga around 1571.

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THE PHILIPPINES IS OPHIR (ACCORDING TO MY EVIDENCE)

YahYah (John) 5:36-41 â&#x20AC;&#x153;But I have Greater Witness than that of YahYah : for the works which Yahweh hath given me to finish, the same works that I do, bear witness of me, that Yahweh hath sent me and Yahweh Himself, which hath sent me, hath borne witness of me. You have neither heard His voice at any time, nor seen His shape, and you have not His word abiding in you: for whom He hath sent, him you believe not. Search the scriptures for in them you think you have Eternal Life and they which testify of me, and you will not come to me that you might have Life, I receive not honor from menâ&#x20AC;?

the name of Creator found in Dead Sea Scroll written in Ancient Paleo-Hebrew pronounced Yahweh

the name of Creator written in Modern Hebrew pronounced Yahweh

CURSED BE THE MAN THAT TRUSTED IN MAN Jeremiah 17:5 Thus saith ; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from . Jeremiah 17:6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Jeremiah 17:7 Blessed is the man that trusteth in , and whose hope is. Jeremiah 17:8

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For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

THE ORIGINS OF BRITISH & AMERICANS THE BRITISH PEOPLE CLAIMS THAT THEY WERE THE DESCENDANT OF MANASEH AND AMERICANS CLAIMS THEY WERE THE DESCENDANT OF EFRAIM But they were the Descendants of Angles and Saxons and Normans-Vikings and Danish

How Yeshu’a Become Jesus By:JOSEPH STALLINGS Published in Catholic Digest January 1992 vol.32,no.6 page 17, The Mystery of the Magi: Way back in the fifth and sixth centuries, some pagan Germanic tribes called the Angles and Saxons invaded England. St Augustine of Canterbury came to convert them to Christianity in A.D.396. Of course St. Augustine established Jerome’s Latin translation as England’s official Bible. The Anglo-Saxon learned that our Lord’s official Latin name was Iesus. Naturally the Germanic Anglo-Saxon converted the initial Latin ‘I’ into the German ‘J’. They pronounced the name, however, as YAY-zoos, since a single ‘s’ between two vowels is sounded like our ‘z’ in Germanic languages. When the Normans invaded England in A.D.1066 they brought with them the French language. Since neither the Anglo-Saxons nor the Normans would surrender their language to the other, the two become wedded and eventually evolved into Modern English.

Wikipedia Encyclopedia: The Norman settlers felt no community with the earlier Danish settlers, despite the fact that the Normans were themselves descendants of the Vikings. In fact, the Normans met with the steadiest resistance in a part of England which was the most influenced by the Danish. Ousting the Danish leaders who recently conquered parts of England and provided some of the stiffest resistance to the Normans, and largely replacing the powerful English territorial magnates Viking (pron. /ˈvəɪkɪŋ/) is one of the Norse (Scandinavian) explorers, warriors, merchants, and pirates [1] who raided and colonized wide areas of Europe from the late eighth to the early eleventh century. These Norsemen used their famed longships to travel as far east as Constantinople and the Volga River in Russia, and as far west as Iceland, Greenland, and Newfoundland. This period of Viking expansion is known as the Viking Age, and forms a major part of the medieval history of Scandinavia, Britain and Ireland and Europe in general. Danish : The Chronicon Lethrense explains that when the Roman Emperor Augustus went against [15] Denmark (Danish) in the time of David, Denmark consisted of seven territories Jutland, Funen, Zealand, Møn, Falster, Lolland and Skåne which were governed by King Ypper of Uppsala. He had three sons, Nori, Østen, and Dan. Dan was sent to govern Zealand, Møn, Falster, and Lolland, which became known jointly as Videslev.

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THE NAME ‘ISRAEL’ ORIGINATED FROM THE NAME (YASHAR) ‘YAHSHEAR’ yaw-shar' a primitive root; to be straight ‘yesh-oo-roon' Jeshurun, a symbol. name for Israel yis-raw-ale' a symbolical name of Jacob

Strong’s Exhaustive Concordance Hebrew-Greek Dictionary ‘search’ for "Israel"–₃₄₇₄ Genesis 32:28 And he said, Thy name shall be called no more Jacob, but Israel –₃₄₇₄ for as a prince hast thou power with Elohim and with men, and hast prevailed. 3474 yashar yaw-shar' a primitive root; to be straight or even; figuratively, to be (causatively, to make) right, pleasant, prosperous:--direct, fit, seem good (meet), + please (will), be (esteem, go) right (on), bring (look, make, take the) straight (way), be upright(-ly). 3475 Yesher yay'-sher from 3474; the right; Jesher, an Israelite: -Jesher. 3476 yosher yo'-sher from 3474; the right:--equity, meet, right, upright(-ness). 3477 yashar yaw-shawr' from 3474; straight (literally or figuratively):--convenient, equity, Jasher, just, meet(-est), + pleased well right(-eous), straight, (most) upright(-ly, -ness). 3484 Yshuruwn yesh-oo-roon' from 3474; upright; Jeshurun, a symbol. name for Israel:--Jeshurun. 3478 Yisra'el yis-raw-ale' from 8280 and 410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: --Israel. 3479 Yisra'el yis-raw-ale' (Aramaic) corresponding to 3478:--Israel. 3481 Yisr'eliy yis-reh-ay-lee' patronymically from 3478; a Jisreelite or descendant of Jisrael:--of Israel, Israelite. 3484 Yshuruwn yesh-oo-roon' from 3474; upright; Jeshurun, a symbol. name for Israel:--Jeshurun.

YAHSHURUN FROM THE NAME YAHSHEAR THE 12 TRIBES OF YAHSHURUN WAS CALLED YISRAWALE IN MASRY (NOW EGYPT) 3478 from no. 8280 Yisrawale (Israel) means “Prince of Sarah” to distinguished from

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Ismael means â&#x20AC;&#x153;In the name of my master Sarahâ&#x20AC;?

The 12 Sons of Yahshear (Jacob) from Leah, Rachel, Bilha, Zilpa 1. Ruben (Leah) 2. Simeon (Leah) 3. Levi (Leah) Levi sons Gershon , Kohath and Merari 4. Yahuwdah (Leah) 5. Dan (Bilha-Rachel ) 6. Nepthali (Bilha-Rachel) 7. Gad (Zilpa-Leah) 8. Asher (Zilpa-Leah) 9. Isachar (Leah) 10. Zabulon (Leah) Dinah (Leah) 11. Yohseph (Rachel) Yohseph sons Manaseh and Efraim 12. BenYahmin (Rachel)

THE 13th TRIBES OF YAHSHURUN Manaseh and Efraim Replaced the seat of Yohseph Genesis 48:5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. Genesis 48:6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance. Numbers 1:5-16 1. Ruben 2. Simeon 3. Levi 4. Yahuwdah 5. Dan 6. Nepthali 7. Gad 8. Asher 9. Isachar 10. Zabulon Dinah (Leah) 11. BenYahmin 12. Manaseh - Replaced the seat of Yohseph his eldest son 13. Efraim - Replaced the seat of Yohseph his second son

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DESCENDANT OF LEVI THE SONS OF LEVI Genesis 46:11 And the sons of Levi; Sacerdote Kohath, Sacerdote Gershon and Sacerdote Merari

1Chronicles 6:1 Sacerdote Gershon Libni Shimei Jahath Zimmah Joah Iddo Zerah Jeaterai

Sacerdote Kohath

Amran Ishar Hebron Uzziel (High Priest) Aaron Korah Eleazar Ebiasaph Phinehas Assir Abishua Tahath Bukki ZephaniYah Uzzi Azariah Zerahiah Maraioth Elkanah Amariah Amasai Ahitub Mahath Zadok Elkanah Ahimaaz Zuph Azariah Toah Johanan Eliel Azariah - Jeroham (Priest of Solomon temple ) Elkanah Shumuel Joel Amariah Heman Ahitub Zadok Shallum Hilkiah Azariah Seraiah Jehozadak - captive in Babylon

Sacerdote Merari Mahli Mushi Libni Shimea Uzza Shimea Haggiah Asaiah Joel

Noticed that Kohath son Ishar served in the time of King David. Noticed that Kohath son Amran his grandson Jehozadak reached Babylonian captivity. Noticed that the grandson of Gershon and Merari discontinue on the 7th generation of Jeaterai and Joel. They were the FIRST Levites that escape onboard the navy of ships going to Ophir while the second escaped was mentioned on Isaiah 11:11. The grandson of Amran is Jehozadak served during Babylonian captivity.

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The Feast of Yahweh discontinue at the reign of King Jeroboam of 10 tribes until restored back by King Josias near the time of Babylonian captivity. 2Kings 23:22 Surely there was not holden such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;

THE GRANDSON OF LEVI AARON AND HIS SON THE HIGH PRIEST FOR PERPETUAL STATUTE

THE SONS OF LEVI CALLED LEVITES TO DO SERVICE OF THE TABERNACLES OF CONGREGATION Exodus 29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. Numbers 7:5 Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. Numbers 8:19 And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. Numbers 18:23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.

THE THREE SONS OF LEVI - GERSHON, KOHATH & MERARI Called Yahshear-Dath or Sacerdote or Priest mixed with 12 Tribes of Yisrawale

Joshua 21:1 Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel; Joshua 21:2 And they spake unto them at Shiloh in the land of Canaan, saying, commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle. Joshua 21:3 And the children of Israel gave unto the Levites out of their inheritance, at the commandment of , these cities and their suburbs. Joshua 21:4 And the lot came out for the families of the Kohathites: and the children of Aaron the priest, [which were] of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities. Joshua 21:5 And the rest of the children of Kohath [had] by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities. Joshua 21:6 And the children of Gershon [had] by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities. Joshua 21:7 The children of Merari by their families [had] out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. Joshua 21:8 And the children of Israel gave by lot unto the Levites these cities with their suburbs, as commanded by the hand of Moses. Bethlehem-judah of the family of Judah = descendants of Yahshear-Dath Kohath the Levite Priest

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Judges 17:7 And there was a young man out of Bethlehem-judah of the family of Judah, who was a Levite, and he sojourned there.

Three Sons of Levi called Yahshear-Dath or Sacerdote or Priest mixed with 12 Tribes of Yisrawale Joshua 21:1-8 Sacerdote or Yahshear-Dath Gershon Sacerdote or Yahshear-Dath Kohath Sacerdote or Yahshear-Dath Merari The Sons of Yahshear (Jacob) from Leah, Rachel, Bilha, Zilpa: 1. Ruben ---------- 1. Ruben (Leah) - Yahshear Dath Merari the Priest 2. Simeon ---------- 2. Simeon (Leah) – Yahshear Dath Kohath the Priest 3. Levi ---------Levi (Leah) sons Gershon , Cohat and Merari 4. Yahuwdah ---------- 3. Yahuwdah (Leah) – Yahshear Dath Kohath the Priest 5. Dan ---------- 4. Dan (Bilha-Rachel ) – Yahshear Dath Kohath the Priest 6. Nepthali ---------- 5. Nepthali (Bilha-Rachel) – Yahshear Dath Gershon the Priest 7. Gad ---------- 6. Gad (Zilpa-Leah) – Yahshear Dath Merari the Priest 8. Asher ---------- 7. Asher (Zilpa-Leah) – Yahshear Dath Gershon the Priest 9. Isachar ---------- 8. Isachar (Leah) –Yahshear Dath Gershon the Priest 10.Zabulon ---------- 9. Zabulon (Leah) – Yahshear Dath Merari the Priest Dinah (Leah) 11.Yohseph ---------Yohseph (Rachel) sons Manaseh and Efraim 12.BenYahmin ---------10. Manaseh-half Tribe - Yahshear Dath Gershon the Priest Manaseh- half Tribe – Yahshear Dath Kohath the Priest 11. Efraim – Yahshear Dath Kohath the Priest 12. BenYahmin(Rachel) - Yahshear Dath Kohath the Priest

YISRAWALE (ISRAEL) ASKED FOR KING 1Samuel 8:5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 1Samuel 8:6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto . 1Samuel 12:19 And all the people said unto Samuel, Pray for thy servants unto thy Elohim, that we die not: for we have added unto all our sins this evil, to ask us a king.

King Saul (BenYahmin) Kohath the Priest King David (Yahuwdah) Kohath the Priest King Solomon (Yahuwdah) Kohath the Priest

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King Solomon Made a Navy of Ships to take Gold from Ophir 1Kings 9:26 And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the land of Edom. (to take gold from Ophir). 2Chronicles 9:21 For the king's ships went to Tarshish with the servants of Huram: every three (3) years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.

DIVIDED KINGDOM AFTER KING SOLOMON King Jeroboam from Tribe of Efraim - King Reroboam from Tribe of Yahuwdah

YISRAWALE (ISRAEL) King Jeroboam (Efraim) of 10 tribes of Yisrawale (Israel) City of Samaria

YAHUWDAH (JEWS) -----------------------------------------------------------------------------------

Assigned Sacerdote: ---------------------------Sacerdote or Yahshear Dath Merari -----------------------the Priest for Tribes of Ruben, Gad, Zabulon

King Rehoboam (Yahuwdah) of 2 tribes Yahuwdah and BenYahmin tribes (Jews) City of Jerusalem Assigned Sacerdote: Yahshear Dath Kohath the Priest for Tribes of Yahuwdah & BenYahmin

Sacerdote or Yahshear Dath Kohath the Priest for Tribes of Simeon, Dan, Â˝Manaseh, Efraim Sacerdote or Yahshear Dath Gershon the Priest for Tribes of Nepthali, Asher, Isachar, , Â˝Manaseh

King Jeroboam of Yisrawale from Tribe of Efraim 1Kings 11:26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.

King Jeroboam made priests of the lowest of the people, which were not of the sons of Levi 1Kings 12:31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 1Kings 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. 1Kings 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 1Kings 13:34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.

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King Jeroboam and his sons had cast them off from executing the priest's office unto 2Chronicles 11:13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 2Chronicles 11:14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto : 2Chronicles 11:15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 2Chronicles 11:16 And after them out of all the tribes of Israel such as set their hearts to seek Elohim of Israel came to Jerusalem, to sacrifice unto Elohim of their fathers. 2Chronicles 11:17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three (3) years they walked in the way of David and Solomon.

King Solomon’s Navy of Ships arrived every three (3) years in Jerusalem 1Kings 9:26 And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the land of Edom. (to take gold from Ophir). 2Chronicles 9:21 For the king's ships went to Tarshish with the servants of Huram: every three (3) years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.

The Levite Priests Yahshear-Dath or Sacerdote stayed in Jerusalem for three (3) years 2Chronicles 9:21 For the king's ships went to Tarshish with the servants of Huram: every three (3) years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. The priests the Yahshear-Dath or Sacerdote and the Levites that were in all Israel that left their suburbs and their possession, and came to Judah and Jerusalem and stay in Jerusalem for three (3) years they saw King Solomon’s ships of Tarshish bringing gold for every three (3) years once come the ships from Ophir.

Sacerdote of Ten (10) Tribes were no longer found in Jerusalem SACERDOTE OF TEN (10) TRIBES OF YISRAWALE (ISRAEL) Sacerdote or Yahshear Dath Merari the Priest for Tribes of Ruben, Gad, Zabulon Sacerdote or Yahshear Dath Kohath the Priest for Tribes of Simeon, Dan, ½Manaseh, Efraim Sacerdote or Yahshear Dath Gershon the Priest for Tribes of Nepthali, Asher, Isachar, , ½Manaseh 2Chronicles 20:18 And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before , worshipping . 2Chronicles 20:19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise Elohim of Israel with a loud voice on high.

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WHEN THEY LEFT THEIR COLOR OF SKIN IS TAN (KAYUMANGGI) Song of Solomon 1:6 ‘look not upon me because I am Black (see footnote is Tan), because the sun hath looked upon me: (Tagalog Magandang Balita Biblia translated Kayumanggi). The color of their skin is Tan (Kayumanggi) before the Assyrian Captivity.

THE ONLY WAY TO ESCAPED IS BY THE NAVY OF SHIPS OF SOLOMON THAT TRAVELS TO OPHIR BEFORE THEY LEFT THE LEVITE PRIEST IS CALLED SACERDOTE from YAHSHER-DATH (DAWTH) Dath

‫תד‬

1) decree, law, edict, regulation, usage ,a) decree, edict, commission, b) law, rule

dath <1881> Strong’s Exhaustive Concordance Hebrew Dictionary Pronunciation:

Dawth

Definition:

1) decree, law, edict, regulation, usage 1a) decree, edict, commission 1b) law, rule of uncertain (perhaps foreign) derivation: a royal edict or statute:-commandment, commission, decree, law, manner.

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This was not anti-Jewish at all. The idea was found in the Dead Sea Scrolls. The Jews continued to redefine DaTH with the Mishnah, the Talmud, the Kabbalah, and to this day with books being published, web sites being built, deeper insights explored and lived out.

Here is something you can count on to be true for your entire life — CHoKMaH/Sophia and DaTH are treasures that will be your salvation. The greatest treasure comes from uniting with Yahweh. [Isaiah33:6] A treasure is a reward after following a treasure hunt. A gift is never really valued as a treasure. YAHWEH with a multitude approaches, from his right hand comes a shining DaTH. [Deuteronomy 33:2] DaTH is the invisible SHiPHRaH, the Law in the heart of Yahweh. DaTH is Law, but DaTH is also having an active conscious, a living Law written in the heart. DaTH is being conscious of the will of Yahweh, which we can concentrate upon, which we can be mindful of, which can direct our view of what Yahweh wants in each given situation. DaTH is beyond memorizing a collection of ancient rules. DaTH is a living part of each of us. I would dare say that people who have never heard one word of religion still know that it would be wrong to go on a murdering spree or steal from the neighbors when they are not at home. The commandments part of ToWRaH are not the DaTH, but are examples of using the DaTH in specific situations. The DaTH extends far beyond the few ancient case-by-case examples of what would not be acceptable behavior. Thus the Jewish/Kabbalist quest for the invisible DaTH is much like the Gnostic quest for direct connect, for gnosis. Maybe it is invisible because it is from another dimension, that light trapped in the darkness, our core Messiah’s Consciousness, our native our Nature.

YISRAWALE (ISRAEL) DURING ASSYRIAN CAPTIVITY The Hebrew language was replaced by Aramaic language when they were under Assyrian Captivity , the word ‘DATH’ for Priest was replaced by Aramaic word ‘KOHAN’

ARAMAIC VERSION OF DATH IS KOHAN (Aramaic Language during Assyrian captivity, 2Kings 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall) Syrian language is Aramaic.

BEFORE ASSYRIAN CAPTIVITY THE LEVITE PRIEST IS CALLED SACER-DOTE from YAHSHER-DATH (DAWTH) AND DURING ASSYRIAN CAPTIVITY THE PRIEST (NOT ANYMORE LEVITES 2Kings 17:24 , 2Kings 17:27 ,1Kings 12:31 ) IS CALLED “KOHAN” King Jeroboam made priests of the lowest of the people, which were not of the sons of Levi

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1Kings 12:31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 1Kings 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. 1Kings 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 1Kings 13:34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. Yisrawale (Israel) 2Kings 17:23 Until removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. 2Kings 17:24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. 2Kings 17:27 Then the king of Assyria commanded saying Carry thither one of the PRIESTS whom ye brought from thence, and let them go and dwell there and let him teach them the manner of the God of that land. 2Kings 17:28 Then one of the Priests whom they had carried away from Samaria came and dwell in Beth-el and taught them how they should fear the God of that land.

DURING ASSYRIAN CAPTIVITY THE PRIEST OF YISRAWALE WHICH WERE NOT THE SONS OF LEVI WAS CALLED ‘KOHAN’ ‘KOHAN’ MEANS PRIEST IS ARAMAIC WORD THAT REPLACED THE FORMER LEVITE PRIEST OR YAHSHEAR-DATH OR SACERDOTE 3547 kahan kaw-han' a primitive root, apparently meaning to mediate in religious services; but used only as denominative from 3548; to officiate as a priest; figuratively, to put on regalia:--deck, be (do the office of a, execute the, minister in the) priest('s office). 3548 kohen ko-hane' active participle of 3547; literally, one officiating, a priest; also (by courtesy) an acting priest (although a layman):--chief ruler, X own, priest, prince, principal officer. 3549 kahen kaw-hane' (Aramaic) corresponding to 3548:--priest. (KOHAN IS ARAMAIC) THEREFORE THE PRIEST BEFORE ASSYRIAN CAPTIVITY IS CALLED ‘YAHSHEAR-DATH’ (SACER-DOTE) AND DURING ASSYRIAN CAPTIVITY WAS CHANGED TO ARAMAIC WORD ‘KOHAN’.

Yisrawale (Israel ) and Yahuwdah (Jews) carried away out of their own land to Assyria and Babylonia Yisrawale (Israel) 2Kings 17:23 Until removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. 2Kings 17:24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

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Yahuwdah (Jews) 2Kings 17:19 Also Judah kept not the commandments of their Elohim, but walked in the statutes of Israel which they made. Daniel 1:1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Jeremiah 44:2 Thus saith of hosts, the Elohim of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein, Jeremiah 44:7 Therefore now this saith , the Elohim of hosts, the Elohim of Israel; Wherefore commit ye this great evil against your souls, to cut off from you man and woman, child and suckling, out of Judah, to leave you none to remain;

THE LEVITE PRIEST OF YISRAWALE ONLY WAY TO ESCAPED IS BY THE NAVY OF SHIPS OF SOLOMON THAT TRAVELS TO OPHIR

WHERE IS OPHIR? "Tarsis and Ofir" During the early period of European colonization, the Biblical lands of Tarshish and Ophir, or Tarsis and Ofir, as they were called, held the imagination of European explorers. Not only was it believed that the "lost tribes" of Israel were to be found in these lands, but also untold wealth. To these kingdoms King Solomon and King Hiram of Tyre sent ships for trade that "brought from Ophir great plenty of almug trees, and precious stones," (I Kings 10:11). Concerning Tarshish it is written: "Fro the king's ships went to Tarshish with the servants of Hiram: every three years once came the shop of Tarshish bringing gold and silver, ivory, and apes, and peacock." (II Chronicles 9:21) In Samuel Purchas's well-known travel compendium Purchas His Pilgrim, he devotes the entire first chapter to a discussion of Tarshish and Ophir. In particular, he argues strenously that it is beloved Britain and not Spain that deserved the title as the modern Tarshish and Ophir. Curiously, in Careri's journal of his visit to the Philippines, he mentions that he would not go into the argument raging in Europe at that time over whether the Philippines was originally populated by the descendants of Biblical Tarshish. In modern times, scholars have attempted to relate Tarshish and Ophir with a number of areas, none of which include the Philippines. However, things were different in Europe prior to the discovery of the Philippines. There, they believed that Tarsis and Ofir were some lands far to the east of biblical Israel. Their reasoning was actually quite logical. King Solomon built the port from which ships departed for Tarsis and Ofir at Ezion-Geber on the coast of the Red Sea. The return journey took about three years, so obviously the location must be somewhere far to the East. In modern times, some scholars have tried to suggest that Solomon's navy circumnavigated Africa to reach the Mediterranean, but the seafaring Europeans of those times would not consider such nonsense. Tarsis and Ofir were unknown lands beyond the Golden Chersonese of Ptolemy. Their discovery would undoubtedly bring untold wealth and great fame in the minds of the people of those times.

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But what, one may ask, has this to do with the Philippines? The truth is that the search for Tarsis and Ofir was directly related to the "discovery" of these islands by Magellan!

Magellan and the Search for Ophir

Magellan's contemporary, Duarte Barbosa, wrote that the people of Malacca (in modern Malaysia) had described to him an island group known as the Lequios whose people were as "rich and more eminent than the Chins (Chinese)," and that traded "much gold, and sliver in bars, silk, rich cloth, and much very good wheat, beautiful porcelains and many other merchandises." However, Barbosa was not the only one to mention the Lequios during Magellan's time. About a decade after Magellan's voyage, Ferdinand Pinto had wrote in his journal of the experience of his crew and himself after being shipwrecked on the Lequios! Pinto was traveling through the Malay Archipelago at the time and he describes the Lequios islands as belonging to large group of islands many of which were rich in gold and silver. He mentions that at that time the Portugese were familiar with Japan and China, and also with the island of "Mindanaus" or Mindanao, so the Lequois islands must have been somewhere between these two areas. Furthermore, Pinto even goes as far as to give the exact latitude of the main Lequios island. He states that is was situated at 9N20 latitude and that the island was on a merdian similar to that of Japan. Now, in Magellan's time all exploration was done by latitude sailing and dead reckoning, as no navigational clocks were in use. Latitude sailing required fixing one's latitude precisely by means of an astrolabe. Longitude could only be approximated roughly by using a patent log to track the distance the ship has travelled in any particular direction. When Magellan began to suspect he was nearing the region of the Moluccas he deliberately steered on a north course and then turned westward at a latitude of 13 degrees North according to both Pigafetta and Albo. Pigafetta states that the reason was to get near the port of "Gaticara" which was the Cattigara mentioned by Ptolemy. In the book, Magellan's Voyage around the World, the author, Charles E. Nowell, offers another possible reason for Magellan steering so far to the north of the Moluccas. He notes that Magellan himself had rewrote part of Barbosa's book referring to the Lequios, and in his version Magellan substituted "Tarsis" and "Ofir" for the world "Lequios." Although these lands are not mentioned in Magellan's contract, less than six years after his voyage, Sebastian Cabot signed a contract with Spain which did have as one of its objectives the "lands of Tarshish and Ophir." Magellan had been to Malacca himself, and probably many have heard of the community of Filipino workers and merchants that lived there under the protection of the king of Malacca. Probably many of you already know of the theory that Black Henry, the slave Magellan purchased at Malacca, may have belonged to the Filipino community of Malacca as he was able to speak with the natives at Limasawa. Whatever the case, we know from his own pen that Magellan thought the Lequios islands might be the same as the Biblical Tarsis and Ofir, and it may be that his idea of the position of the Lequios was partly shaped by Barbosa's book, and partly by information he may have received from Filipinos in Malacca. Was the fact that Black Henry was able to converse with the people living at the latitude given by Pinto (but not with the people of Samar or Leyte) a coincidence, or something planned in advance from information gleaned in Malacca? Even after their discovery, many still regarded the Philippines, rich in gold and silver, to be the same as ancient Tarsis and Ofir. Father Colin, referred to them as such in the early 1600's and even at the turn of the century, the Philippine historian Pedro Paterno, still claimed that the Philippines were really Tarshish and Ophir! Whatever one thinks of these claims though, the search for the Biblical El Dorado appears to have played an important role in the European discovery of the Philippines.

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Ferdinand Magellan While in the service of Spain, the Portuguese explorer Ferdinand Magellan (1480-1521) led the first European voyage of discovery to circumnavigate the globe. Ferdinand Magellan was born in Oporto of noble parentage. Having served as a page to the Queen, Magellan entered the Portuguese service in the East in 1505. He went to East Africa and later was at the battle of Diu, in which the Portuguese destroyed Egyptian naval hegemony in the Arabian Sea. He went twice to Malacca, the Malayan spice port, participating in its conquest by the Portuguese. He may also have gone on an exploratory mission to the Molucca Islands (Spice Islands), the original source of some of the most valuable spices. In 1513 Magellan was wounded in one of the many frustrating battles against the Moors in North Africa. But all of his services brought him little favor from the Crown, and in 1517, accompanied by his friend the cosmographer Ruy Faleiro, he went to Seville, where he offered his services to the Spanish court. The famous Treaty of Tordesillas (1494) had divided the overseas world of the "discoveries" between the two powers. Portugal acquired everything from Brazil eastward to the East Indies; the Spanish hemisphere of discovery and conquest ran westward from Brazil to 134°E meridian. This eastern area had not yet been explored by the Spaniards, and they assumed that some of the Spice Islands might lie within their half of the globe. They were wrong, but Magellan's scheme was to test that assumption. In addition it must be recalled that Columbus had made a terrible mistake, brought home by his "discovery" of America. Accepting the academic errors of learned geographers, ancient and modern, he had grossly underestimated the distance between Europe and the East (sailing westward from the former). Balboa's march across the Panamanian Isthmus had subsequently revealed the existence of a "South Sea" (the Pacific) on the other side of Columbus's "mainlands in the Ocean Sea." Thereafter, explorers eagerly sought northern and southern all-water passages across the stumbling block of the Americas; Magellan, too, sought such a passage. Major Voyage King Charles V of Spain (the emperor Charles V) endorsed the design of Magellan and Faleiro, and on Sept. 20, 1519, after a year's preparation, Magellan led a fleet of five ships out into the Atlantic. Unfortunately the ships - the San Antonio, Trinidad, Concepción, Victoria, and Santiago - were barely seaworthy, and the crews, including some officers, were of international composition and of dubious loyalty to their leader. With Magellan went his brother-in-law, Duarte Barbosa, and the loyal and able commander of the Santiago, João Serrão. Arriving at Brazil, the fleet sailed down the South American coast to the Patagonian bay of San Julián, where it wintered from March to August 1520. There an attempted mutiny was squelched, with only the top leaders being punished. Thereafter, however, the Santiago was wrecked, and its crew had to be taken aboard the other vessels. Leaving San Julián, the fleet sailed southward; on Oct. 21, 1520, it entered the Strait of Magellan. It proceeded cautiously, taking over a month to pass through the strait. During this time the master of the San Antonio deserted and sailed back to Spain, and so only three of the original five ships entered the Pacific on November 28. There followed a long, monotonous voyage northward through the Pacific, and it was only on March 6, 1521, that the fleet finally anchored at Guam.

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Magellan then passed eastward to Cebu in the Philippines, where, in an effort to gain the favor of a local ruler, he became embroiled in a local war and was slain in battle on April 27, 1521; Barbosa and Serrão were killed shortly thereafter. With the crew wasted from sickness, the survivors were forced to destroy the Concepción, and the great circumnavigation was completed by a courageous former mutineer, the Basque Juan Sebastián del Cano. Commanding the Victoria, he picked up a small cargo of spices in the Moluccas, crossed the Indian Ocean, and traveled around the Cape of Good Hope from the east. With a greatly reduced crew he finally reached Seville on Sept. 8, 1522. In the meantime the Trinidad, considered unfit to make the long voyage home, had tried to beat its way against contrary winds back across the Pacific to Panama. The voyage revealed the vast extent of the northern Pacific, but the attempt failed, and the Trinidad was forced back to the Moluccas. There its crew was jailed by the Portuguese, and only four men returned after 3 years to Spain. Magellan's project brought little in the way of material benefit to Spain. The Portuguese were well entrenched in the East, their trans-African route at that time proving to be the only feasible maritime connection to India and the Spice Islands. Charles V acknowledged the political and economic facts by selling his vague East Indian rights to Portugal, rights that were later in part resumed with the Spanish colonization of the Philippines. Yet though nearly destroying itself in the process, the Magellan fleet for the first time revealed in a practical fashion the full extent of humanity's inheritance upon this globe. And in this, its scientific aspect, it proved to be the greatest of all the "conquests" undertaken by the gold-, slave-, and spice-seeking overseas adventurers of early modern Europe. Further Reading A primary source is the narrative of Antonio Pigafetta, principal chronicler of the expedition, Magellan's Voyage around the World by Antonio Pigafetta, translated by James A. Robertson (2 vols., 1906). The Pigafetta translation and other source narratives are included in Charles E. Nowell, ed., Magellan's Voyage around the World: Three Contemporary Accounts (1962). The best works on Magellan, by Jean Denuce and Jose Toribio Medina, are in Spanish. In English, Francis H. H. Guillemard, The Life of Ferdinand Magellan (1890), is still good. Another study is Charles M. Parr, So Noble a Captain: The Life and Times of Ferdinand Magellan (1953; 2d ed. entitled Ferdinand Magellan, Circumnavigator, 1964). George E. Nunn, in The Columbus and Magellan Concepts of South American Geography (1932), shows the Magellan voyage to have been a logical consequence of the final views of the Columbus brothers. Pedro Chirino Pedro Chirino was a Spanish historian who spent 12 years in the Philippines as a Jesuit missionary at the beginning of the 17th century. He established a boarding school at Tigbauan in 1592, but the work he is most remembered for is his Relación de las Islas Filipinas (1604), a record of life in 17th century Philippines which, Historian Ambeth Ocampo notes, is highly regarded "by those reading early accounts of the Philippines, including Jose Rizal." He recorded an example of an exorcism by a Catholic friar of a Filipino woman who had been bewitched and seized with trembling and paroxysms. Chirino wrote, "Our Brother was sent to ascertain what this disturbance meant, and when he learned what had happened, he called the husband and gave him a little piece of the "Agnus" in a reliquary, exhorting him at the same time to have faith, and promising that his wife would soon be healed.…The husband went home with the agnus, and no sooner had he applied it to his wife than she was freed of the trembling and terror and remained calm. This occurrence soon became public, and another Indian [the term "Indios" was used by the Spanish to refer to the people of the Philippines] who had been bewitched by the same Indian woman, on seeing this marvel, was convinced that God granted health to those who invoked him. Accordingly, he asked for the same relic, and he also was healed.

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Father Chirino also recorded the transition of Filipino writing from the Baybayin script to the Latin alphabet.

PHILIPPINE NATIONAL LANGUAGE ‘TAGALOG” “has MYSTERY and OBSCURITIES of the HEBREW” According to ‘Pedro Chirino’ in Gregorio F. Zaide ‘History Of The Filipino People’ page 24 “Of all our languages, the Tagalog has been adjudged the best by scholars. “I found in this language,” said Padre Chirino, eminent Jesuit-historian, “four qualities of the four greatest languages of the world – Hebrew, Greek, Latin and Spanish. It has “MYSTERY and OBSCURITIES of the HEBREW”, Ancient Hebrew the Sri-Visjaya language Bisaya and Tagalog TAGALOG

HEBREW WORD

1. ABA 2. AGAM 3. AGAP 4. AHA 5. ALILA 6. ALAM 7. ALE 8. ALIS 9. ANAK 10. ANTIK 11. ANIYA 12. ASA 13. ASAYA 14. ASAL 15. AYAW

Abah Agam Aggaph Ahahh Alilah Alam ALE Alees Anak Anthiyq Aniyah Awsaw Asayah Azal Ahyaw

1. BAKA 2. BAKYA 3. BALAM 4. BALAK 5. BAROK 6. BASURA 7. BATA 8. BATAK 9. BATAK 10. BAWAT 11. BAWAL 12. BAWAT 13. BAWAS 14. BUKID 15. BWISIT

Bawkah Bekee-ah Balam Balaq Baruwk Besowrah Bata Bathaq Batach Baw-at Baw-al Bawat Baw-ash Bukki Bosheth

be ready to burst break forth in pieces to be held in to annihilate blessed reward for good news to babble in speech thrust through be bold to trample down to be master kick to smell bad to depopulate shame, confusion

1. CUBAO

Chobawb

to hide, hiding place

1. KAANAK 2. KABA

Chanaq Chaba

to narrow to cherish, love

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MEANING IN HEBREW be dense a marsh a cover exclamatory to overdo concealed master , lady jump for joy to be narrow antique sorrow to do or make Yah has made depart screamer

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3. KABA 4. KABARET 5. KABAYAN 6. KABOD 7. KABILA 8. KAGAYA 9. KALAM 10. KALAS 11. KALUKAW 12. KAMAO 13. KAMOT 14. KANAN 15. KANAN 16. KANILA 17. KANYA 18. KAPA 19. KAPAS 20. KAPIT 21. KARIT 22. KARAS 23. KARAYOM 24. KASA 25. KATAS 26. KATAL 27. KILYA 28. KISAY 29. KUPE

Kabah Chabareth Chabayah Kabod Khav-ee-law Khag-ghee-yaw Chalam Khaw-lash Khal-ook-kaw Khaw-mawn Khamoth Chanan Khanaw Khan-nee-ale (el) Khan-nee-ale (el) Kapa Chaphas Chaphets Charits Charash Charayown Kasah Kathash Chathal Chelyah Kissay Khofe (kupe)

1. DAGAN 2. DALAG 3. DAMA 4. DAMA 5. DARAK 6. DATU 7. DAYA 8. DIBA 9. DODONG 10.DUWAG

Dagan Dalag Dama Damah Darak Dath Dayah Dib-bah Dowdow Du-weg

increase grain leap to weep to compare draw a royal edict or commandment fly rapidly evil report King David - love be afraid

1. 2. 3. 4. 5. 6.

GABAY GALA GERA GIBA GINAW GULAT

Gabbay Galah Gerah Gibah Ghinnaw Giylath

curve, rounded to exile, depart continuing, destroy house, cup, pot a garden joy, rejoicing

1. 2. 3. 4. 5. 6. 7.

HAH HALA HALAK HALAL HALIKA HAPAK HILIGAYNON

Hahh Hala Halak Halal Haliykah Haphak Higaynon

express grief to remove to walk, be conversant celebrate, renowned company, going to change solemn sound

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to expire in heart female consort Yah has hidden weight circular festival of Yah to bind to overthrown division image wisdom to favor to in dine favor of Yah become favor of Yah become to cover disguise self, hide to incline to incisure, sharf to scratch doves dung to grow fat to butt to swathe jewel overwhelm a cove

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1. 2. 3. 4.

IBSAN ILAW INDAY ITAY

Ibtsan Illaw Dowdah Ittay

inflammatory to ascend female of Dowdow -love unadvisedly

1. LABA 2. LABAN 3. LABAS 4. LAHAT 5. LAKAD 6. LAKAS 7. LAOAG 8. LAPAT 9. LAYAW 10. LEKAT 11. LUKOT 12. LUWA

Lavah Laban Labash Lahat Lakad Lachash Lawag Laphath La-yaw Leh-kakh Luchowth Luwa

to unite white wrap around tower to catch amulet to deride, speak take hold weary to take to glisten swallow down

1. MAGALAW 2. MAGALAW 3. MAGARA 4. MAGINAW 5. MAGDALO 6. MAHABA 7. MAHAL 8. MAHALAL 9. MAHALAY 10. MAKALAT 11. MAKIRI 12. MALAKI 13. MALAKI 14. MALAT 15. MALAYAW 16. MALAYU 17. MALE 18. MATA 19. MATSAKAW 20. MAYKAYA 21. MINDANAO 22. MOOG 23.MULA 24. MUOK 25. MURA 1. PALAG 2. PALAYAW 3. PANAW 4. PARA 5. PARAM 6. PARA 7. PASA 8. PASAK 9. PASAY

Mah-gaw-law Mah-gaw-law Maguwwrah Maginnaw Migdalah Mahavahee Mahal Mahalal Mahalay Machalat Makiyriy Mahlake Malakiy Malat Meleah(mel-ay-aw) Mala Male Mattah Mutsa-kaw Mayka-Yah Mig-daw-naw Moog Muhlah Mook Morah Palag Pel-aw-yaw Pa-naw Parah Param Para Pasa Pasaq Paw-say-akh

a track to revolve permanent residence shield tower desire to adulterate fame steep sickness salesman walking mininstrative be smooth female of Mala, abundance to fulfilled filling rod something pound out who is like Yah be eminent, preciousness flow down circumcision to become thin fear divide Yah has favored go away, cast out increase to tear to bear fruit to stride to disport exemption, skip over

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10. PATAK 11. PATAW 12. PETSA 13. PILI 14. PILILLA 15. PILEGES 16. PINILI 17. PINYA 18. PISIL 19. PISTE 20. PITAK 21. PO (Po) 22. POOK 23. PUKAW 24. PUTA 25. PUTI 1. SABA 2. SABAK 3. SABAD 4. SABAW 5. SAKA 6. SAKAB 7. SAKANYA 8. SAKAL 9. SAKA 10. SAKAY 11. SAKIT 12. SAGAD 13. SALAG 14. SALAMAT 15. SALAT 16. SALO 17. SAMA 18. SAMAR 19. SAMAT 20. SANAYIN 21. SAPAT 22. SAPAW 23. SARAT 24. SARA 25. SARAP 26. SAWA 27. SELOSA 28. SIBOL 29. SIBOL 30. SIKIP 31. SILAY 32. SILO 33. SITAHIN 34. SUMAKWEL 35. SUMAYAW 36. SULTAN

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Pathach Paw-thaw Petsa Pilee Peliyla Piylegesh Peneeale Peneeale Pehsel Pishteh Pethach Po or Hoo (1931) Pook Pookaw Pothah Poothe Saba Sabak Zabad Saybaw Shakah Shakab Shekanyah Shaqal Shaqa Zakkay Sheqets Saw-gad Salga Shalom Shalat Sal-loo Shamma Shamar Shamat Shenayin Shaphat Shawfaw Sarat Sara Saraph Shawah Shelowshah Zebool Shibbol Sheqeph Selay Shiyloh Shettayim Shemuwel Shemayaw Sholtan

to open persuade wound secret judge,Yah has judge concubine face of Yah(el), Piniyah-face of Yah Piniyah-face of Yah carve images stupidity opening derive from Hoo,third person obtain stumbling block hinge or the female pudenda scatter into corner abundance to intwine to confer old age to roam to lie down Yah has dwell to suspend to subside pure abominable fall down be white peace to dominate weighed desolation save yourself fling down to transmute to judge to abrade cut in pieces to prolong thought please, amuse third wife dwelling, residence ear of grain loophole be in safety tranquil two fold hear intelligently, cast out Yah has heard ruler, dominion

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1. TABAK 2. TAKA 3. TAKAS 4. TAKIP 5. TAGA 6. TALA 7. TANAW 8. TANIM 9. TAPAK 10.TAPAL 11.TAPAT 12.TATUWA 13.TAWA 14.TEKLA 15.TENA 16. TENGA 17. TERA 18. TIKOM 19. TIMPLA 20. TIRA 21. TORE 22. TUMIRA 23. TUNAW

Tabach Takah Tachash Taqqiyph Tagah Tala Tannaw Tsanim Taphach Taphal Taphath Tatua Tawah Tiklah Tenah Teqa Tera Tiykom Tiphlah Tiyrah Tore Tiymarah Toanaw

to slaughter sit down, to strew bottom strong slap hang, suspended female jackal thorn flatten down stick on as a patch a dropping error to cheat perfection, completeness fig tre sound adoor middle, central unsavoury a wall, fortress ring dove be erect purpose

1. URI

Uwriy

east the region of the light

1. YAKAL 2. YAMAN 3. YARE

Yachal Yaman Yare

be patient right hand side afraid, frighten

Batanguenos, Ilonggos and the Tausogs of Sulu Bloodline ANG MARAGTAS KANG MADYA-AS The "Maragtas" legend explained that sometime between 1200-1250's; ten (10) Malay Datus' together with their families, households and subordinates fled the tyrannical rule of Makatunaw, the Shri-Vijaya Sultan of Bornay (Borneo). Led by Datu Puti, the Sultanate Minister, they landed in the Island of "Aninipay" or Panay. They bartered their gold and jewelries with the local Ati Chieftain Marikudo for the lowlands, plains and valleys of the Island they called "Madya-as" or Paradise. The land where time began; the birth of the "Ilonggo Nation" and the cradle of ancient Filipino civilization.

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For about 300 years before the coming of the Spaniards, the Ilonggos lived in comparative prosperity and peace under an organized government, the "Katiringban et Madia-as" or the Confederation of Madya-as and with such laws as the Code of Kalantiaw and/or the Maragtas Code of Sumakwel. The Period of emigration was later confirmed to be during the early part of the 1400's as recorded in the ancient Chinese Ming Dynasty Chronicles. (Related articles below) ~~~~~~~~~~~~~~~~~~~~~~~~~~~oo0oo~~~~~~~~~~~~~~~~~~~~~~~~ The Maragtas Legend and the Ancient Chinese Ming Dynasty: The inclusion in the ancient Chronology of the "Chinese Ming Dynasty and Islamic Influences" by Guo Zhongli about the saga of Bornean Datu Putih, Code of Kalantiaw and the Maragtas Code of Sumakwel, are like drops of rain on a hot summer day. Likewise, this is a shot in the arm to ilonggo believers of their glorious past & noble heritage. According to Ming Chroniclers: "...1372 AD -Sabah Journal reported a Ming envoy, Prince Sahib ul-Kahar Ong Sum-ping to have sailed through the Sulu Archipelago to Kinabatangan in North Borneo and established a permanent Chinese foothold in that vast uninhabited island...." ------------ --------- "...1390 AD - Srivijayan Raja Baguinda, a minor ruler of Minangkabau, arrived in Sulu from Swarna Dwipa and founded the town of Bwansa in Jolo Island;...." ------------ --------- Postulated analysis: With the passage of time, inter-racial marriages and inter-relationship between neighboring islanders brought about a new generation of north Borneans under Sri-Vijayan Ruler Raja Baguinda (Sultan Makatunaw ?)... Sahib ul-Kahar Ong Sum-ping, the light-complected Sino patriarch (Datu Putih ?) and nine Bornean datus later fled Bornay and landed in Panay in the early 1400's. (Not between 1214-1250 as earlier believed) ------------ --------- --------- --------- ---We noted the following in contradiction viz-a-viz our contentions: ------------ --------- --------- --------- ---According to Ming Chroniclers: "...1433 AD - A Seven-Datu-Council codified the Code of Kalantiaw (by Kalantiaw) and the Maragtas Code (by Sumakwel) for the people of Panay Island; -Three Adatus from the original ten who came to Panay left for Batangas and Mindoro; -Datu Putih was one of them but eventually returned to North Borneo from where no trace of him was found...." ---------- -------- --------- --------Maragtas Legend:------------------------------------- Ming Dynasty Chronicler's: 1) The name: Datu Puti-------------------------------Datu Putih 2) Landed in Panay: middle 13th Century-------Early 15th century 3) 3-datus remained 7 left for luzon--------------7-datus remained 3 left for luzon 4) Reached Batangas & explored Luzon---------Reached Batangas via Mindoro 5) From Batangas, settled & died in Sulu--------Back to Borneo with no trace thereafter.

"Astana Putih" - present seat of the Royal Sulu Sultanate at Umbal Duwa in Indanan, Jolo Island in the Tausog Region of Sulu could have been named after Datu Putih. ------------ --------- --------- ---We are inclined to believe the ancient Chinese Ming Dynasty recorded chronicles because of the confirmed two points early emigration to the Philippine archipelago, also above-cited. ------------ --------- --------- ----

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Be that as it may, Pedro A. Monteclaro's "Maragtas" painstakingly created --became his legacy to the Ilonggo's; a guide for future generations, notwithstanding attempts of distortions by others to discredit his efforts. ------------ --------- --------- --The "Maragtas Legend" shall forever be in the minds and enshrined in the hearts of Ilonggos, wherever they may be...a nostalgic memory...of a perceived myth that became a legend ...and the legend that turned out to be the history of a proud and noble People...of the once great Ilonggo Nation! ==============================================================

ANG MGA KALIWAT NI "DATU PUTI" Sadto nga mga panahon, sang ang "Aninipay" ukon Isla sang Panay nabahin na sa mga tribu sa pag pamuno nanday Datu Bangkaya ang Akean" (Aklan & Capiz); Datu Paiburong ang "Irong-Irong" (Iloilo) kag sa kay Datu Sumakwel naman ang "Hamtik" (Antique); ang tribu iya ni Datu Puti kag sang iban pa, nag pasad puluy-an sa "Araut" (Dumangas) malapit sa pampang sang suba nga indi man malayo sa dagat nga naga atubang sa Isla sang "Himal-os" (Guimaras). ------------------------------------------------------Nag ligad ang mga tinuig, ang apo ni Datu Puti ang ngalan Raja-Mun upod ang iya sakop nag balhin sa lugar nga madamo ang tanum nga putat kag ila gin hingadlan "Kaputatan" (Pototan). Apang ang iya guid suod nga bugto ngalan si Raja-il nag pabilin sa "Araut" (Dumangas) sang ang mal-am nga Apoy kag anum ka Datu upod iban nga sakop liwan nga nag bugsay sang ila mga "Balanghai" padulong sa "Selorang Lusong" (Luzon) kag sila naka abot sa pampang sang daku nga suba didto sa "Taal" (Batangas). ------------------------------------------------------After partitioning "Aninipay" or the Island of Panay which they called "Madya-as" or Paradise, among the tribes under Datu Bangkaya, Paiburong and Sumakwel--- the exit point of Datu Puti and the remaining tribes after deciding to sail farther north towards Luzon was the Malay settlement at the banks of Araut (Dumangas) River. ------------------------------------------------------While some of his kinsmen accompanied him, others opted to remain in Araut... finding the place rich .. fertile soil and with abundance in marine products. ------------------------------------------------------Years later, one of his Malay grandson Raja-Mun, (Datu Ramon-evidently a convert) left Dumangas together with his family and settled in "Kaputatan" what is now the Town of Pototan in Iloilo. While his closest brother Raja-il and others stayed behind. ------------------------------------------------------Historians believe that the present Batanguenos are also descendants of Datu Puti and the other Bornean Datu who later left the Island of Panay and set up the first Malay settlement at the mouth of Taal (Batangas) River. -----------------------------------------------------In the year 1570, Kapitan Juan de Salcedo -- grandson of the "El Adelantado" Don Miguel Lopez de Legaspi, as second in command to Spanish Conquistador Martin de Goiti, together...explored the coast of Batangas on their way to "Maynilad" and came upon the Malay settlement at the mouth of the Taal River and in 1572, the town of Taal in Batangas was founded. ----------------------------------------------------Undoubtedly, before Datu Puti -- the Shri-Vijaya Sultanate Minister went back to Bornay (Borneo) to face uncertain fate, his seeds were planted along the banks of Araut (Dumangas) River in Iloilo; Taal (Batangas) River in Southern Luzon and the most logical route back to Bornay.... via the Tausog Region where early Malay settlements were established in Mindanao. ----------------------------------------------------Therefore, the Ilonggos, Batanguenos and Tausogs have direct bloodline from Datu Puti. And that was long before the Portuguese Ferdinand Magellan and the Spanish Conquistadores Don Miguel Lopez de Legaspi, his grandson Kapitan Juan de Salcedo and Martin de Goiti came into the picture.

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-----------------------------------------------------Here's excerpt from article; A Rejoinder: The Ilonggo Nation Movement "League of Filipino Nations" THE SOUTHERN TAGALOG NATION; To include both CALABARZON and MIMAROPA? -The first "Tagalog Nation" came into being when the group of Datu Puti settled the fertile banks of Batangas river (ilog). He left Panay Island to be ruled by Datu: Paiburong, Bangkaya and Sumakwel. Datu Puti, a Shri- Vijaya Sultanate Minister of Bornay (Borneo) went home to face uncertain fate. -----------------------------------------------------Left behind to explore Luzon and the remaing islands were the six bornean tribes of Datu Dumansil, Dumalugdog, Balkasusa, Paduhinog, Balinsusa, and Lubay. Many great Filipino Patriots and Heroes descended from these equally great ancestors. Among them, Gen. Emilio Aguinaldo, Gen. Miguel Malvar and Dr. Jose P. Rizal considered "The Pride of the Malayan Race". ~~~~~~~~~~~~~~~~~~~~~~~~~~~oo0oo~~~~~~~~~~~~~~~~~~~~~~~~~~

Modern scholars of the 20th century re-discovered the Sri-Visjaya Kingdom and revealed traces of the ancient origins of the Filipinos especially the Visaya and Tagalog.

Colliers Encyclopedia 1991 Edition, vol.3, p.50 Srivijaya Kingdom. In the seventh century China was reunited under T’ang Dynasty, thus providing an enormous market. Several port-states tried to tap the China trade, but the kingdom of Srivijaya, located near the present city of Palembang on Sumatra, succeeded in crushing its rivals and imposing its authority on both Sumatra and the Malay Peninsula, straddling the Straits of Malacca. Through a combination of bribery, political manipulation, and punitative expeditions the other ports were forced to submit or were destroyed, and Srivijaya became known to the Chinese as the sole state with which they could trade. Several extant inscriptions from the late seventh century-royal edicts carved on stones – attest to the absolute loyalty demanded by the king of Sri-Visjaya of his servants, subjects, and vassals. Passing traders were forced to stop at Srivijaya, where they have to pay tolls demanded by the king for passage through the straits. From these tolls derived the royal revenues, but the tolls were kept moderate so that traders would not consider using the more difficult land route across the Malay Peninsula. The key to Srivijaya’s power was its navy, which was needed to destroy its rivals, Srivijayan naval expedition may even have th th reached as far as Cambodia in the 8 century, and in the 11 century Srivijaya itself was raided from Ceylon. In dominating the Straits of Malacca, Srivijaya controlled one of the key points in the whole Asian trade system. Through its empire passed all the wondrous goods desired by Asian kings and aristocrats-gems, precious metals, scented woods, and even African lions to amuse the emperor of China-as well as the bulk trade in such goods as rice. In the practice, of course, the dominance of Srivijaya and its successors was often less than complete. Especially during periods when trade declined, vassals were likely to fall away as the money and prestige offered by the king to entice their loyalty also declined. But the tradition of central port on the straits dominating the trade routes and of a single supreme king survived for many centuries.

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By about the sixth century the economic role of Indonesia in the China trade was beginning to change. Indonesia traders began to sell the natural products of Indonesia, sometimes substituting them for the luxury goods the Chinese customarily imported from western Asia. In particular, Indonesia benzoin began to be substituted for the aromatic gum resins. Srivijaya and its successors continued to function as entrepot ports, where goods were transshipped, but the importance of Indonesia’s own products also increased. Srivijaya was a Buddhist kingdom. Indeed its religious scholarship was internationally so highly valued that Chinese Buddhist pilgrims making the long journey to India wouldspend several years in Srivijaya. There they studied the scriptures and rules for monks before going to India. Srivijaya’s wealth and power, waxed and waned with changing trade condition and with the rise and fall th of its rivals. It was finally destroyed by the Javanese in the 14 century and the royal family and the traders of Srivijaya moved across the straits to Malaya, where eventually they established the port of Malacca in about 1400. Srivijaya, one of the greatest trade empires of Asia, was then so completely forgotten that even its name was unknown until its history was rediscovered by modern scholars in the th 20 century. Mataram Kingdom. To the east of Sumatra lies Java, and there, too, a great kingdom emerged beginning in about the eighth century. The Kingdom of Mataram, near the present city of Yogyakarta (Jogjakarta) in central Java, reached its greatest power in the ninth century. The dynasty that founded Mataram took the Sanskrit name Sailendra – the king of the mountains – and the title Maharaja, they were Mahayana Buddhists. They left behind many famous temples, which their contemporaries, the kings of Srivijaya seem not to have done. Among the most famous Mataram temples is Burabudur, which was built about 800. It is an enormous artificial temple-mountain, which miles of bas-reliefs depicting the life story of Buddha. At the nearby temple of Merdut are large stone statues of the Buddha and two Bodhisattvas, which are the most exquisite in all of Asia. Sailendra power in Mataram was challenged by a rival royal line who were not Buddhists but followers of the Hindu god Shiva. In 856 there was a battle between the two rivals, which the Sailendra lost. The last surviving Sailendra prince fled from Java to Sumatra, where, for reasons that are not known, he become the king of Srivijaya. His successors in Mataram built the very beautiful and graceful temple complex Prambanan, just east of Yogyakarta. There, temples to the Hindu gods Brahma and Vishnu flank a high central tower where Shiva was worshipped in four aspects. The bas reliefs depict the story of the Hindu Ramayana epic. Mataram was located on the plain of Kedu in central Java, one of the richest rice-growing areas of Indonesia.

Original Sri-Visjaya Religion is Not Buddhist This Sri-Visjaya Kingdom is one of the greatest trade empires of Asia. The Sri-Visjaya on the 7th century when China was reunited under the T’ang Dynasty, the Sri-Visjaya become known to the Chinese as the sole state with which they could trade. Passing traders were forced to stop at Sri-Visjaya, where they have to pay tolls demanded by the king of Sri-Visjaya for passage through the straits of Malacca. Sri-Visjaya controlled one of the key points in the whole Asian trade system.

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Sri-Visjaya Religion Sri-Visjaya’s religious scholarship was internationally so highly valued that Chinese Buddhist pilgrims making the long journey to India would spend several years in Sri-Visjaya, there they studied the scriptures and rules for monks before going to India. This may think that Sri-Visjaya’s religion is a th Buddhist religion. That happened when the original 7 century Sri-Visjaya king and royal families and th traders moved across the straits to Malaya on the 8 century where they established the port of Malacca in about 1400 and they have trade in Borneo and Sulu ISLES AFAR OFF. A great kingdom emerged th beginning in about 8 century the Kingdom of Mataram in central Java. The dynasty that founded Mataram took the Sanskrit name Sailendra – the king of the mountains – and the title Maharaja, they were Mahayana Buddhists. They left behind many famous temples, which their contemporaries, the kings of Sri-Visjaya seem not to have done. Among the most famous Mataram temples is Burabudur, which was built about 800. At the nearby temple of Merdut are large stone statues of the Buddha and two Bodhisattvas, which are the most exquisite in all of Asia. A rival royal line that was not Buddhists but followers of the Hindu god Shiva challenged Sailendra power in Mataram. In 856 there was a battle between the two rivals, which the Sailendra lost and the last surviving Sailendra prince fled from Java to Sumatra, where, for reasons that are not known, he become the king of Sri-Visjaya in Sumatra. Therefore become the new king of Sri-Visjaya in Sumatra is Sailendra. This are the reasons that Sri-Visjaya’s religion was thought to be Buddhist. th

The original 7 century Sri-Visjaya king and royal families and traders moved across the straits to Malaya th on the 8 century where they established the port of Malacca made trade in Borneo and Sulu. The second th Sri-Visjaya of 8 century was ruled by Sailendra a Buddhist was finally destroyed by the Javanese in the th th 14 century and this people of Sri-Visjaya were different religion than the original first Sri-Visjaya of 7 century. In fact the kingdom of Sailendra who become king of Sri-Visjaya were Mahayana Buddhist that this Mahayana Buddhists left behind many famous temples, which their contemporaries the king of th original 7 century Sri-Visjaya seem not to have done. Therefore the Sri-Visjaya that was defeated by the th th Javanese in the 14 century was the second Sri-Visjaya of 8 century who become Buddhists and ruled by king Sailendra a Mahayana Buddhists. The first Sri-Visjaya of 7th century did not make any temples of worship and were not Buddhists and they fled to Malacca and trade with Borneo and Sulu. The historian th claiming that Sri-Visjaya is a Buddhists kingdom is referring to the second Sri-Visjaya of 8 century that th was ruled by Sailendra a Mahayana Buddhists but not the original Sri-Visjaya of the 7 century that th moved across the straits to Malaya on the 8 century where they established the port of Malacca made trade in Borneo and Sulu.

DATU from Yahshear-Dath (Sacerdote or Priest of Yahshear): Jacob named Yahshear Genesis 32:28 Bisaya and Tagalog At the same period the well-known Maragtas in Visaya’s history claimed that ten (10) Datu lead by Datu Puti arrived in Panay and bought the plain land of Panay island. This people were called “VISAYA” the th descendant of original Sri-Visjaya of 7 century from Borneo and Sulu. They carried the word “ya-we” in Visaya which means “key”, this was mentioned in Luke 11:52 “woe unto you, lawyers, for ye have taken away the “key of knowledge”, (the scribes took away the name Yahweh and replaced it with other name

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Adonai, the key is the name Yahweh). The other three (3) Datu, Datu Puti, Datu Dumangsil and Datu Balensusa reached Taal (Batangas) where the language of the three Datu believed to be the origin of Tagalog language. The remaining seven (7) Datu in Panay they reached Cebu, Samar and Bicol. Datu Puti last record is in Sulu before going to Borneo. The word Dawth in Hebrew language means royal edict or statute, commandment, decree, law, manner. The Dawth is pronounced Datuh is the one who ruled and make decree, law and a royal family in Filipino history. The title “DATU” from the word Yashear-Dath or Sacer-dote or Priests of Yahshurun (Israel).

ESCAPED REMNANT FROM ASSYRIA SPEAKS ANCIENT-HEBREW The Levite Priests or Sacerdote or Yahshear-Dath Kohath, Yahshear-Dath Gershon and Yahshear-Dath Merari that was removed from the kingdom of Yisrawale that Yahweh set His hand for the FIRST TIME to recover the Remnant of his people, they speak Ancient-Hebrew for they were not yet been captives by Assyrian and after that during the time of captivity in Assyria it was mentioned by Prophet Isaiah in 11:11. Isaiah 11:11 And it shall come to pass in that day, that shall set his hand again the SECOND TIME to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. LANGUAGE DURING CAPTIVITY IS ARAMAIC SYRIAN LANGUAGE 2Kings 18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.

THE LANGUAGE OF SRI-VISJAYA IS ANCIENT HEBREW The First European Historian Pedro Chirino wrote that Tagalog is Hebrew When the first European set their foot in the land of Mortar (translated by Fernando Magallanes as Luzones means mortar), it was written by historian Gregorio F. Zaide in page 2 and page 24 of History of the Filipino People, that Padre Chirino an eminent Jesuit historian found in Tagalog language that “it has the Mystery and obscurities of the Hebrew language”. According to Merriam-Webster International Unabridged dictionary that the Tagalog language and Visaya language comes from one group of language called Tagala that is branch-language of ancient MalayJavanese language called Kawi which is now instinct. The Tagalog language has 30,000 root words, 700 affixes, and the root words which are famous about 5,000 words from Spanish, 3,200 from MalayIndonesia, 1,500 words from Hebrew, 1,300 words from English, 300 from Sanskrit, 250 words from Arabic and very few words from Persian, Japanese, Russian. The Latin language was influenced from Spanish and English. The language of Visaya and Tagalog has many similarities about 3,800 well known words are the same and similar in usage. The Hiligaynon is the language of Visaya is also like the Higaynon in Hebrew word means “solemn sound”. The word “ya-wa” means a cursing word means evil, while “wa” means “not in you” in Visayan language. The word ‘ya” in Hebrew means “Yah” the short form of the name of the Mighty One of Yahshurunites (Israelites). Therefore the meaning of “ya-wa” means “Yahweh

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is not in you” or “evil” which is also a curse word in Hebrew language. The word ‘po’ derived from ‘ho’ is an ancient primitive Hebrew words are being mentioned in all dialects of the Philippines. The Title “SRI” become “Si” The word “Sri” comes from Indian language means Prince, Holiness and a word of praise and respect to respectable and honorable person in India. The word “Vis” means Spirit in Samsi English Dictionary. Therefore the meaning of Sri-Vis-Jaya is “Prince or Holiness Spirit of Jaya”. In the Philippine History when Fernando Magallanes (Ferdinand Magellan) reached the soil of now the Philippines he met for blood-compact the brother of Raja Kulambo of Limasawa and that person is called “Si”- Agu (Siagu). Notice also the name Si-Malakas, Raja Si-Lapulapu. This was written by Historian Teodoro A. Agoncillo 1974 edition page 35 and 36 Filipino History. “Si” is the same as the “Sri” in SriVisjaya is a title of honorable person, which means Prince or Holiness. Escaped Remnant Relations with India During Romans Empire the Messiah of Nazareth appeared in Yahrusalem and gave instructions to his 12 disciples in Matthew 10:5-6 “These twelve Yahshu’a sent fort, and commanded them, saying, Go not into the way of the Gentiles (uncircumcised), and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel”. In Bible Dictionary of the Holy Bible of 1864 the Apostle Thomas was in India and mentioned that he was speared to death by King Misdeus of India. This is an evidence that the Apostles were looking for the lost tribe of Israel in India. In book of Ester 1:1, India was mentioned the furthest place controlled by Kingdom of Persia before Greek and Roman Empires. The Holy Koran In Holy Koran the name of John the son of ZechariYah the priest is called Yahya (please see copy of Sura: Mary ). In Medina the city of Yathrib where residing the tribe of Yahuwdah (Jews) called “Ansar”. This was about before 622 AD. The Prophet of Islam religion Prophet Mohammed (Peace be upon Him) married KhadiYah a widow from Syria and they reside together with the Ansar people in Medina the city of Yathrib. The name Yahya was famous and it was a name of a Yahuwdi (Jewish) person and the name of the son of the Levite Priest ZechariYah and Elizabeth the great granddaughter of Aaron the High Priest-the elder brother of Moses. At that time the Arab people were not yet converted into Mohammed religion and therefore the name YahYa is a Hebrew name not an Arabic name. The Holy Bible In the New Testament of the Bible a person with a name John (Yahya) is the same name whom the Messiah of Nazareth says that person will not die until Yahshu’a Messiah comes again, John 21:21-23 “Peter seeing him saith to Yahshu’a, ‘Yahshu’a and what shall this man do’? Yahshu’a saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me” Then went this saying abroad among the brethren, that that disciple should not die: yet Yahshu’a said not unto him, he shall not die; but, if I will that he tarry till I come, what is that to thee?

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The letter J The Encyclopedia Americana contains the following on the J: th

“The form of J was unknown in any alphabet until the 14 century. Either symbol (J, I) used initially generally had the consonantal sound of Y as in year. Gradually, the two symbols (J, I) were differentiated, the J usually acquiring consonantal force and thus becoming regarded as a consonant, and the I becoming a vowel. It was not until 1630 that the differentiation became general in England.” The letter J was invented in 1633 AD about 376 years ago there is no letter “J”, and the letter J comes from letter Y and read as ‘y’. If the name of John is YahYa whom Yahshu’a Messiah said will be alive until Yahshu’a comes back, the name Sri-Vis-Jaya is supposed to be Sri-Vis YahYa.

SEARCH FOR OPHIR

Chryse, the "Golden One," is the name given by ancient Greek writers to an island rich in gold to the east of India. Pomponius Mela, Marinos of Tyre and the Periplus of the Erythraean Sea mention Chryse in the first century CE. It is basically the equivalent of the Indian Suvarnadvipa the "Island of Gold." Josephus calls it in Latin Aurea, and equates the island with biblical Ophir, from where the ships of Tyre and Solomon brought back gold and other trade items. Chryse is often coupled with another island Argyre the "Island of Silver" and placed beyond the Ganges. Ptolemy locates both islands east of the Khruses Kersonenson the "Golden Peninsula" i.e. the Malaya Penisula. North of Chryse in the Periplus was Thin, which some consider the first European reference to China. In addition to gold, Chryse was also famed for having the finest tortoise shell in the world according to the Periplus. Large ships brought trade goods back and forth between Chryse and the markets at the mouth of the Ganges. Chin-lin In ancient Chinese literature, a mysterious region beyond their southern border in Annam was known as Chin-lin "Golden Neighbor" and the Southeast Asian border was also called the "Golden Frontier." When China invaded Annam (northern Vietnam) in the first century BCE, the kingdom of Champa fortified villages along the old caravan trail. This path became Route Colonial 9 during the French colonial period, and it was used by the Americans to build the McNamara Line of fortified bases during the Vietnam War. With this fortified line, the rugged Central Highlands and a policy of constant piracy, the Champa kingdom held the Chinese at bay for a thousand years. After the fall of the Chin dynasty in the 5th century, Cham raids on Tongking became so frequent that the governor appealed to the emperor for assistance. A war of attrition between China and Champa began that lasted until the rise of the T'ang dynasty.During this time though, China was well aware of the golden lands far to the south. The Buddhist pilgrim I-Tsing mentions

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Chin-Chou "Isle of Gold" in the archipelago south of China on his way back from India. Zabag and Wakwak The kingdoms of Zabag and Wakwak, famed among the medieval Muslims as rich in gold, referred to the eastern islands of the Malay archipelago i.e. the Philippines and Eastern Indonesia. Zabag was based in what would later become the kingdom of Lusung. In this sense, the Philippines fits the bill as a gold-rich realm. The country has consistently ranked second in the world behind only South Africa in gold deposits per land area. The Philippines has historically been the largest producer of gold in Asia despite its relatively small size and the fact that until 1980 most gold was obtained only through small alluvial deposits. Although some ancient gold artifacts have been found in this region, they don't match the age suggested by linguistic reconstruction. Gold may have been mostly handed down from generation to generation rather than being used as a burial good item. In about the second century CE, there arose a practice of using gold eye covers, and then, gold facial orifice covers to adorn the dead resulting in an increase of ancient gold finds. More than a millennium later, the popularity of dental gold to decorate the teeth significantly increased the amount of gold found at archaeological sites. When the Spanish came they discovered an abundance of gold used among the people of the Philippine islands. Here are some relevant quotes: Pieces of gold, the size of walnuts and eggs are found by sifting the earth in the island of that king who came to our ships. All the dishes of that king are of gold and also some portion of his house as we were told by that king himself...He had a covering of silk on his head, and wore two large golden earrings fastened in his ears...At his side hung a dagger, the haft of which was somewhat long and all of gold, and its scabbard of carved wood. He had three spots of gold on every tooth, and his teeth appeared as if bound with gold.

--- Pigafetta on Raja Siaui of Butuan during Magellan's voyage For brass, iron and other weighty articles, they gave us gold in exchange...For 14 pounds of iron we received 10 pieces of gold, of the value of a ducat and a half. The Captain General forbade too great an anxiety for receiving gold, without which order every sailor would have parted with all he had to obtain this metal, which would have ruined our commerce forever. --- Pigafetta on gold trade in Cebu Sailing in this manner, for some time, in 16째 of north latitude, they were obliged by continual contrary winds, to bear up again for the Philippine islands, and in their way back, had sight of six or seven additional islands, but did not anchor at any of them. They found also an archipelago, or numerous cluster of islands, in 15 or 16 degrees of north latitude, well inhabited by a white people, with beautiful well-

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proportioned women, and much better clothed than in any other of the islands of these parts; and they had many golden ornaments, which was a sure sign that there was some of that metal in their country. --- Antonio Galv達o in 1555 describing the journey of Bartholomew de la Torre in 1548 "...the ore is so rich that I will not write any more about it, as I might possibly come under a suspicion of exaggerating; but I swear by Christ that there is more gold on this island than there is iron in all Biscay." --- Hernando Riquel et al., 1574 In this island, there are many gold mines, some of which have been inspected by the Spaniards, who say that the natives work them as is done in Nueva Espana with the mines of silver; and, as in these mines, the vein of ore here is continous. Assays have been made, yielding so great wealth that I shall not endeavor to describe them, lest I be suspected of lying. Time will prove the truth. --- Hernando Riquel et al. on island of Luzon, 1574 There are some chiefs in this island who have on their persons ten or twelve thousand ducats' worth of gold in jewels--to say nothing of the lands, slaves, and mines that they own. There are so many of these chiefs that they are innumerable. Likewise the individual subjects of these chiefs have a great quantity of the said jewels of gold, which they wear on their persons--bracelets, chains, and earrings of solid gold, daggers of gold, and other very rich trinkets. These are generally seen among them, and not only the chiefs and freemen have plenty of these jewels, but even slaves possess and wear golden trinkets upon their persons, openly and freely. --- Guido de Lavezaris at al., 1574 About their necks they wear gold necklaces, wrought like spun wax, and with links in our fashion, some larger than others. On their arms they wear armlets of wrought gold, which they call calombigas, and which are very large and made in different patterns. Some wear strings of precious stones--cornelians and agates; and other blue and white stones, which they esteem highly. They wear around the legs some strings of these stones, and certain cords, covered with black pitch in many foldings, as garters.

-- Antonio de Morga, 1609 "... the natives proceed more slowly in this ,and content themselves with what they already possess in jewels and gold ingots handed down from antiquity and inherited from their ancestors. This is considerable, for he must be poor and wrethced who has no gold chains, calombigas, and earrings."

-- Antonio de Morga, 1609 The Portugese explorer Pedro Fidalgo in 1545 found gold so abundant on Luzon the inhabitants were willing to trade two pezoes of gold for one pezo of silver. When the Portuguese first arrived, most of the gold traded into Brunei came from Luzon. That island was

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known as Lusung Dao or "Golden Luzon" to the Chinese who also traded for gold in this region.

References: Legeza, Laszlo. "Tantric Elements in pre-Hispanic Philippines Gold Art," Arts of Asia, July-Aug. 1988, pp.129-136. (Mentions gold jewelry of Philippine origin in first century CE Egypt) Peralta, J.T. "Prehistoric gold ornaments from the Central Bank of the Philippines," Arts of Asia 1981, no.4, p.54.Villegas, Ramon N. Ginto: History Wrought in Gold, Manila: Bangko Central ng Pilipinas, 2004.

Mines Dating Back to at Least 1,000 B.C. Have Been Found in the Philippines According to De Morga: (1,000 B.C. is when King Solomon’s navy of ships going to Ophir for gold) Mines dating back to at least 1,000 B.C. have been found in the Philippines. When the Spanish arrived the Filipinos worked various mines of gold, silver, copper and iron. They also seemed to have worked in brass using tin that was likely imported from the Malay Peninsula. The iron work in particular was said to be of very high quality in some cases, and occasionally in some areas, even better than that found in Europe. When the Spanish arrived, the Philippines was so gilded with gold that most of the gold mines had been neglected. "... the natives proceed more slowly in this, and content themselves with what they already possess in jewels and gold ingots handed down from antiquity and inherited from their ancestors. This is considerable, for he must be poor and wrethced who has no gold chains, calombigas, and earrings." As the missionary Francisco Colín wrote in 1663: In the punishment of crimes of violence the social rank of the slayer and slain made a great deal of difference. If the slain was a chief, all his kinsfolk took the warpath against the slayer and his kinfolk, and this state of war continued until arbiters were able to determine the amount of gold which had to be paid for the killing… The death penalty was not imposed by public authority save in cases where both the slayer and slain were commoners, and the slayer could not pay the blood price. Blair and Robertson, Vol. II, p. 116. Legazpi describes one of the "Moro" pilots captured from Butuan: "...a most experienced man who had much knowledge, not only of matters concerning these Filipinas Islands, but those of Maluco, Borney, Malaca, Jaba, India, and China, where he had had much experience in navigation and trade." According to Pigafetta: However, things seem to already diminished from Pigafetta's time: "On the island [Butuan] where the king came to the ship, pieces of gold as large as walnuts or eggs are to be found, by sifting the earth. All the dishes of the king are of gold, and his whole house is very well set up."

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Pigafetta goes on to describe the huge gold ornaments, gold dagger handles, tooth plating and even gold that was used to decorate the outside of houses! On the gold work of the Filipinos is this description of the people of Mindoro: ( copied by Israel recorded in 1Chronicles 29:4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal) "...they possess great skill in mixing it [gold] with other metals. They give it an outside appearance so natural and perfect, and so fine a ring, that unless it is melted they can deceive all men, even the best of silversmiths." Arts of Asia, Jul-Aug 1988, p. 131 Arts of Asia 1981, no.4, p.54 Apparently, even foreigners desired Filipino gold products. Recent discoveries show that gold jewelry of Philippine origin was found in Egypt near the beginning of the era. These finds are mentioned in Laszlo Legeza's "Tantric elements in pre-Hispanic Philippines Gold Art," (Arts of Asia, Jul-Aug 1988, p. 131) along a discussion of Philippine Tantric art. Some outstanding examples of Philippine jewelry, which included necklaces, belts, armlets and rings placed around the waist, are showcased in J. T. Peralta's "Prehistoric gold ornaments from the Central Bank of the Philippines," Arts of Asia 1981, no.4, p.54.

PROPHET ISAIAH PROPHECIES IN THE BIBLE

Isaiah 2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers. Isaiah 5:26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: Isaiah 6:12 And land.

have removed men far away, and there be a great forsaking in the midst of the

Isaiah 6:13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 11:11 And it shall come to pass in that day, that shall set his hand again the SECOND TIME to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 13:5 They come from a far country, from the end of heaven, even indignation, to destroy the whole land. Isaiah 24:15 Wherefore glorify ye of the sea.

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in the fires, even the name of

, and the weapons of his

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Isaiah 26:20 Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. Isaiah 28:11 For with stammering lips and another tongue will he speak to this people. Isaiah 28:17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. Isaiah 28:18 And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 33:17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. Isaiah 40:15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. Isaiah 41:1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. Isaiah 42:11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Isaiah 42:12 Let them give glory unto

, and declare his praise in the islands.

Isaiah 42:22 But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Isaiah 44:17 And the residue thereof he maketh an el, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my el. Isaiah 45:20 Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto an el that cannot save. Isaiah 45:21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I ? and there is no Elohim else beside me; a just El and a Saviour; there is none besides me.

Isaiah 45:22 Look unto me, and be ye saved, all the ends of the earth: for I am El, and there is none else. Isaiah 46:3 Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: Isaiah 46:4 And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you. Isaiah 46:11 Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.

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Isaiah 49:1 Listen, O isles, unto me; and hearken, ye people, from far; womb; from the bowels of my mother hath he made mention of my name.

hath called me from the

Isaiah 49:2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; Isaiah 49:3 And said unto me, Thou art my servant, O Israel, in whom I will be glorified. Isaiah 51:5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Isaiah 57:19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith ; and I will heal him. Isaiah 60:9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of thy Elohim, and to the Holy One of Israel, because he hath glorified thee. Isaiah 62:10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Isaiah 62:11 Behold, hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. Isaiah 65:8 Thus saith , As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them Isaiah 65:9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there. Isaiah 65:15 And ye shall leave your name for a curse unto my chosen: for the Master thee, and call his servants by another name:

shall slay

Isaiah 66:7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Isaiah 66:19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.

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