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The reason this simple page of glossary definitions is ranked so popular with the search engine is because so many people click on our links to these definitions from the content in… the 'Netzarim Quarter' Village web site in Ra•an•anꞋã(h), Israel at www.netzarim.co.il
In Hebrew, the original followers of Riyb"y were called the Nᵊtzãr•imꞋ (Hellenized-Anglicized to "Nazarenes"). The real content is in the main body of the 'Netzarim Quarter'! Click on the Netzarim logo (at top) for an exciting visit to the 'Nᵊtzãr•imꞋ Quarter' where you'll learn about Historical Riyb"y and his original, Jewish, followers—before the excision of The Apostate Paul, c. 49 CE, that resulted in his Great Jesus-Christianity Apostasy, founded (7 churches) in Anatolia (now modern Turkey). Just as importantly, learn how you (whether Jew or non-Jew) can follow the historically Ta•na״khꞋ-coherent Riyb"y, according to the bᵊrit with יְהוָׂה—which is what genuinely can make you a Jew; regardless of any pronouncement(s) by mortals! (Walking in the bᵊrit must be among Jews in order to be witnessed by Jews; but their, or any mortals', endorsement is of no spiritual relevance whatsoever.)
Until Paqid Yirmeyahu researched the Netzarim name and sect and began publishing about it in 1972 in The Netzarim Reconstruction of Hebrew Matityahu (NHM) no one in modern times was even aware of the name Netzarim. It stretches credulity that no one in modern times had heard of the Netzarim until Paqid Yirmeyahu published it in 1972… and then, suddenly, everybody figured it out??? Check (and verify) the dates of the earliest works about the Netzarim by the others and you'll see that they are deceiver-plagiarists. Then insist on the person whom ha-Sheim selected to entrust the knowledge, not imposters who falsely call their continuing practice of displacement mythology "Nazarene Judaism" or directly plagiarize the name "Netzarim."
Because we teach and practice the authentic Judaic teachings of Ribi Yehoshua—not displacement mythology—we are the only group who have restored the Netzarim to be accepted in the legitimate Jewish community in Israel—genuinely like Ribi Yehoshua and the original Netzarim. Consequently, the 'Netzarim Quarter' is the only web site of legitimate Netzarim / Nazarene Judaism.
Give all the friends you've ever known the chance to know about this exciting site; send them our web site address (www.netzarim.co.il) that opens modern eyes for the first time to the Judaic world that Ribi Yehoshua and his original Netzarim knew, practiced and taught.
שִׁבְעִ֣ים
[Glos A-D, updated: 2021.02.16]
70 in Biblical Numerology 
70 (days, etc.)
שִׁבְעִ֣ים (אִישׁ֮ מִזִּקְנֵ֣י יִשְׂרָאֵל֒)
a-3 [Glos A-D, updated: 2006.04.27]
Latin ms. a-3 (ca. 300-399 C.E.) translated from earlier Greek mss. of the Christian NT.
אָדָם [Glos A-D, updated: 2024.11.13]
 350x240.png "Adamah cBCE 9500-8800 (Late-1 Adamic)") |
 736x505.png "Click to enlarge"){kind=small} cBCE 9500-8800 (Late-1 Adamic Age) — Pre-Ma•bulꞋ A•dãm•ãhꞋ & The Fertile Crescent; Direction of Mediterranean land & maritime migrations and acculturations multidirectional ("Natufian" is a modern invented name; no people by that name ever existed.) |
ã•dãmꞋ,), evolved from דָּם —
man collectively, (hu)mankind, Adam;
f.n. אֲדָמָה
a•dãm•ãhꞋ—arable, blood-color red soil, dirt, ground, land, earth;
A•dãm•ãhꞋ—the name by which the earliest, indigenous Bᵊn•eiꞋ-ÕdãmꞋ referred to their original, amorphous and ever-growing homeland habitat territory; the (arable, blood-color red ) land, or habitat—called simply A•dãm•ãhꞋ. (see map)
m.adj. אָדֹם (ã•domꞋ, A•dãm•ãhꞋ-Red ); modern Hebrew: "red".
f.adj. אֲדֻמָּה (a•dum•ãhꞋ, A•dãm•ãhꞋ-Red )—as in A•dãm•ãhꞋ-Red Heifer; modern Hebrew: "red".
Use of the specifier prefix, □ה, differentiates אָדָם (a man) from הָאָדָם (the man, the individual human). Contrast with ish.
Related science (especially genetics) + research updates
See also Khaw•ãhꞋ ("mitochondrial Eve").
אָדוֹן [Glos A-D, updated: 2023.11.18]
ã•donꞋ;
The אֲדֹנָ֣י pronominally suffixed construct desperately needs to be better understood.
First, affixing any prefix or suffix requires the construct form. Diffַerent nouns have different rules for determining the construct form, depending on the types of vowels in the noun, etc. For אָדוֹן, the root form and construct form are the same in the singular and merely append י (æy) in the plural. (Note: this is not true of all nouns. Detailed grammatical rules are beyond the scope of this glossary. Please consult an authority of Hebrew grammar—such as https://www.pealim.com/dict/6879-adon/)
The suffix, in this case י ֵ (ay or ai) rather than יַ (æy, again according to the same grammatical rules), is the masc. sing. possessive suffix: "my" (not pl. suffix "our").
Ergo, אֲדֹנָ֣י translates to: "my misters, my masters, my rulers or my sirs.
Only in post-Biblical times, with the Hellenization of the Beit ha-Mi•qᵊdãshꞋ hã-Rish•onꞋ (perhaps as an ecumenical gesture of inclusivity to the polytheist Hellenists), did the possessive plural, אֲדוֹנָי, come to be reserved to refer exclusively to י‑‑ה (variously abbreviated יי, ה' or י--ה). Thus, אֲדוֹנָי is regarded as too qã•doshꞋ to pronounce in profane (i.e., ordinary) conversation; and is pronounced only in tᵊphil•otꞋ. In ordinary—profane—discourse, one instead says "ha-SheimꞋ", abbreviated ה'.)
In Biblical times, the possessive simply referred to nobility, the ruling class, among human beings: אֲדוֹנִי or pl. אֲדוֹנָי.
Note, however, that there are no upper and lower case and, thus, no distinctions based on capitalization, in Hebrew. Further, ignoring vowels, early Hellenist Christians, translating into Greek, found it particularly easy to pervert the singular, referring to a human nobleman, into the plural, implying divinity.
When spelled without vowels, the helpful ו is often added (אדוני).
ã•donꞋ was Hellenized, via LXX, to the Greek κύριος (kurios; sir, lord). See also MorꞋi, rabbꞋi and The Nᵊtzãr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyãhꞋu (NHM, in English) note 6.24.1.
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עֲגוּנָה [Glos A-D, updated: 2015.10.12]
a•gūn•ãhꞋ (from עָגַן);
אַהֲרֹן [Glos A-D, updated: 2006.04.27]
A•har•ōnꞋ
Hellenized / de-Judaized (Hellenized) to "Aaron."
אַהֲבַת עוֹלָם [Glos A-D, updated: 2006.04.27]
A•hav•atꞋ O•lãmꞋ;
This is the prayer—which likely dates back to Har Sin•aiꞋ (in contrast with some parts of the Si•durꞋ which date from the Middle Ages)—introducing the recitation of the Shᵊma.
Ahmose[Glos A-D, updated: 2018.03.14]
See Yah-moses.
אַגָּדָה [Glos A-D, updated: 2007.07.09]
A•jãd•ãhꞋ : referring to that portion of rabbinic teachings which is not Ha•lãkh•ãhꞋ; consisting of didactic illustrative extrapolations—legends, tales and myths arising out of 'hermeneutic licence'—"comparable to metaphors of poems…" The A•jãd•ãhꞋ is a set of "moral and ethical teachings dealing with the problems of faith and the art of living." "The rabbis themselves stated that certain statements in the Mish•nãhꞋ and Bã•ra•yᵊtãꞋ giving descriptive details of the Beit ha-Mi•qᵊdãshꞋ, were mere 'hyperbole.' " "The A•jãd•ãhꞋ is first and foremost the creation of Israeli Jewry, from the time of the Beit ha-Mi•qᵊdãshꞋ to the end of the Tal•mudꞋic period."
עַגִ'ין [Glos A-D, updated: 2007.02.26]
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A•jinꞋ
אַחֲרוֹנִים [Glos A-D, updated: 2010.08.09]
(pl.) A•khar•on•imꞋ
Revered rabbis from the 16th century C.E. to the present; in contrast to the Ri•shon•imꞋ.
עָלֵינוּ [Glos A-D, updated: 2006.04.27]
ãl•eiꞋnu;
This is the penultimate prayer in morning liturgy of the Tei•mãn•iꞋ prayer book (differing only in a few words from other traditions):
"עָלֵינוּ to praise ã•donꞋ of everything, …
עַלְמָה [Glos A-D, updated: 2010.10.28]
a•lᵊmãhꞋ,
Contrast maiden with bᵊtul•ãhꞋ (בְּתוּלָה, virgin).
A maiden was expected, and assumed, to be virgin until she had relations with her husband. Thus, the argument of some that עַלְמָה implies "not virgin" is, to put it kindly, non sequitur.
עַם [Glos A-D, updated: 2023.03.23]
am; ranchers & nomadic-herdsmen; (pl. עַמִּים). See contrast of עַם אֶחָד v עַם-הָאָרֶץ.
אַמָּה [Glos A-D, updated: 2019.01.13]
am•ãhꞋ;
This measurement depended upon whose forearm. So this was not a fixed measurement like we're accustomed to today. Most people couldn't distinguish with the naked eye if a 5-story building is off by a fraction of an inch. Hence, we're content to accept a mid-range value in order to provide readers with a practical insight into the size and scope of whatever is being described in am•ōtꞋ — leaving the futile quest for finer precision to humanzees, who know how many angels dance on the head of a pin. The am•ãhꞋ varied between the approximate bounds of 45.75—53.34 cm.; i.e. est. μ≈50 cm / half a meter (18—21 in.; i.e. est μ≈20 in). Ergo, for all intents and purposes, an am•ãhꞋ was half a meter (i.e. 50 cm or 20").
עֲמָלֵק [Glos A-D, updated: 2012.12.25]
 250x364.jpg "Amaleiq") |
 980x1427.jpg "Click to enlarge"){kind=small} Map: Israel ca. B.C.E. 1000 |
A•mã•leiqꞋ; Grandson of Av•rã•hãmꞋ and chronologically preceding the Tribe of Yᵊhud•ãhꞋ, Ei•sauꞋ was technically a proto-Jew — an even higher precedent!
Ei•sauꞋ-Ëd•omꞋ — culminating in his grandson, A•mã•leiqꞋ — was the precedent "born-Jew" excised from the family for rejecting the family religion and laws (the archetype that would continue developing into Twelve Tribal laws and culminate, at Har Sin•aiꞋ, in Tōr•ãhꞋ). Thus, A•mã•leiqꞋ (Ei•sauꞋ-Ëd•omꞋ) is the prototype of atheist and secular "born Jews" who have relinquished Tōr•ãhꞋ (and refuse to make tᵊshuv•ãhꞋ).
A•mã•leiqꞋ became clan-patriarch of the ancient archenemy of Israel, pervading Ëd•omꞋ and located in what is today's Israeli NëgꞋëv and west-central Jordan, south of Yãm ha-MëlꞋakh, in the regions of Bᵊn•eiꞋ-A•mã•leiqꞋ ("Amalekites") and "Ëd•omꞋ" (see map).
Contrary to English translations and…
אָמַר [Glos A-D, updated: 2006.04.27]
ã•marꞋ;
One of the most frequently used verbs in the Scriptures is וַיֹאמֶר (yoꞋmër; and he said or told, and [so-and-so] said or told). This is the fu. tense with a conversive ו, transforming it into past perf..
See also Dã•vãrꞋ
אָמֵן [Glos A-D, updated: 2020.10.27]
ã•meinꞋ;
From אָמַן (ã•manꞋ; he/it/who fostered, trained-up or coached to competence, reliability, trustworthiness). See also the cognates אֱמוּנָה and נֶאֱמָן.
עֲמִידָה [Glos A-D, updated: 2006.04.27]
A•mid•ãhꞋ;
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| Map: Israel ca. B.C.E. 1000 |
עַמוֹן [Glos A-D, updated: 2006.04.27]
A•mōnꞋ;
אֲמוֹרָא, pl. אֲמוֹרָאִים [Glos A-D, updated: 2021.01.05]
A•mōr•ãꞋ — a human loudspeaker (an Aramaic term, pl. A•mōr•inꞋ), originally in Babylon, for one of the Pair of Complement Sages of the current Zūg; later adopted as a Hebrew duality: A•mōr•ãyꞋim, pair(s) of expounders.
During the time of the Tan•ã•imꞋ, long before public address sound systems, the A•mōr•inꞋ simply functioned as a loudspeaker Complement (hence the Hebrew duality, mimicking the ZūgꞋōt) to the Tan•ãꞋ; repeating, verbatim, in a loud voice for the convocation audience what the Tan•ãꞋ had said in his normal conversational voice.
In the post-Tannaitic period, these former Complements of the Tan•ã•imꞋ became their Expounders, from the period of the completion of the Mish•nãhꞋ (ca. 220 C.E.) until the completion of both the Ba•vᵊl•iꞋ and Yᵊru•shã•layꞋim versions of Ta•lᵊmūdꞋ (ca. 470 C.E.).
עֲמֹרָה [Glos A-D, updated: 2021.10.10]
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 Yãm ha-MëlꞋakh, A•mōr•ãhꞋ (modern Numeira, Jordan), Sᵊdōm, TzōꞋar, Khë•vᵊr•onꞋ |
A•mōr•ãhꞋ
Admitting great uncertainty, archeologists have tended to associate A•mōr•ãhꞋ with modern Numeira, (among others) on the eastern (Jordanian) shore of the southern Ki•kãrꞋ Yãm ha-MëlꞋakh. I'm more inclined to think it was near modern Safi, Jordan (see accompanying map).
See also Sᵊdōm
עַמְרָם [Glos A-D, updated: 2017.12.21]
AmᵊrãmꞋ; ) or, less likely, Aramaic עֲמַר-ם (he bound them in sheaves, enslaved them).
עַמוֹס [Glos A-D, updated: 2006.04.27]
ã•mōsꞋ;
עָנָה [Glos A-D, updated: 2010.02.21]
ãn•ãhꞋ.
There are, according to Ernest Klein, PEMRH: four distinct themes in Hebrew whereas, according to Marcus Jastrow, there are two principle themes in Aramaic. In order of their primary meanings, these are:
| Hebrew (Klein) | Aramaic (Jastrow) |
|---|---|
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Each of these are further modified by the bin•yãnꞋ instantiated. Scholars are often divided concerning a number of passages in which the bin•yãnꞋ is ambiguous. This is particularly true of the verb describing how one is to "answer-afflict" oneself on Yom Ki•purꞋ—and, therefore, the same verb (rendered "afflicted") in Yᵊsha•yãhꞋu 53.4 & 7.
עָנָן [Glos A-D, updated: 2020.02.23]
ãn•ãnꞋ; (computing) data-cloud. Distinct from smoke from a fire, which is עָשָׁן.
Ανανιας [Glos A-D, updated: 2011.03.29]
WIth the exception of Beit-Dã•widꞋ (who became persecuted, hunted and killed by Romans and their Hellenist informers beginning in 62 C.E.), going by one's Greek name demonstrated one's Hellenist assimilation and collaboration with the Roman occupiers. His original name was חֲנַנְיָה (Khan•an•yãhꞋ; Gracious is Y-h), shortened to חָנָן (Khãn•ãnꞋ)
עֲנָקִ֖ים [Glos A-D, updated: 2021.04.07]
 mankhet inset 0350x260.jpg "wesekh pectoral necklace (mankhet counterbalance inset)") |
 mankhet inset 1000x750.jpg "Click to enlarge"){kind=small} Ancient world's ultimate Man!!! bling — Egyptian wesekh pectoral broad-collar necklace with mankhet counterbalance that hangs down back (inset shows attaching ring) — antecedent of the Ei•phōdꞋ.
Note |
The people who descended from עֲנָ֖ק;
The verb עֲנָק means "to place around the neck". Even as a m.n., עֲנָק is defined as a "necklace"—for a female and even for a camel.
Being from the Nᵊphil•imꞋ, this was a descendent of Kᵊna•anꞋ. Recognizing that עֲנָק is either the name of a man or his descriptive title as "Wearer of the Pectoral" unlocks a multi-millennia enigma in Yᵊhō•shūꞋa 15.13-14: עֲנָק was a man; there were never "fallen-angels" nor other "non-human giants" in Ta•na"khꞋ.
First, אַרְבַּ֛ע is recorded to be the father of עֲנָק; then we see that עֲנָק was the father of his 3 sons in Khë•vᵊr•ōnꞋ, whom Yᵊhō•shūꞋa Bin-Nun chased out. The only remaining question is whether this man was named עֲנָק or was עֲנָק a descriptive monicker of a descendant of Kᵊna•anꞋ (see Nᵊphil•imꞋ) who had either taken a notable pectoral in battle and wore it himself or otherwise earned a pectoral as a distinction and was known thereafter for that distinction and whose descendants were then known as An•ãq•imꞋ—rather like Ya•a•qōvꞋ became known as Yi•sᵊr•ã•eilꞋ, patriarch of the Yi•sᵊr•ã•eil•imꞋ.
אַנְדְּרוֹגִינִי [Glos_A-D, updated: 2023.11.14]
anᵊdᵊrō•gyn•iyꞋ;
See related:
Further details in my article in Israel Jews News: The Bathroom Wars
anthropomorphism [Glos A-D, updated: 2023.05.07]
(adj. anthropomorphic). Representation that a spirit or god has a physical, human-like attribute; a form of physicomorphism prohibited by Ta•na״khꞋ. Whenever a Bën-Yi•sᵊr•ã•eilꞋ in the Bible references the "Arm," "Hand," "Finger," etc. of י‑‑ה or ël•oh•imꞋ it is, necessarily, figurative; not referring to any physical or mortal human attribute.
αντινομος [Glos A-D, updated: 2011.03.29]
antinomian, lit. "anti-law"; Hellenist term meaning anti-Tōr•ãhꞋ.
Ἀντίοχος ὁ Ἐπιφανής [Glos A-D, updated: 2021.07.18]
An•tiꞋ•ökh•ös ö Ëp•i•phan•æsꞋ — "Antioch Man(ifest)";
ἐπὶ κῶμον [Glos A-D, updated: 2020.05.05]
Epi Kōmon (Hellenist Greek): …
by which the Greek-speaking Hellenist Romans (and Hellenist Jews) explicitly referred to the climactic banquet finale of their spring Dionysian/Bacchanalian: the orgiastic-partying, risqué-parade co-celebrating Ishtar; i.e. Easter, which rivaled PësꞋakh.
The ἐπὶ κῶμον enticed so many Jews to the idolatrous Hellenist Roman spring Dionysian/Bacchanalian—instead of PësꞋakh—that the early rabbis introduced a reform: syncretizing a sanitized version of ἐπὶ κῶμον into the PësꞋakh SeiꞋdër Ha•gãd•ãhꞋ as "dessert" by merely transliterating it into Hebrew letters as אֲפִיקוֹמָן!
This was no different than Jews today who put up a "KhaꞋnūkh•ãh Bush" decorated with lights and exchange gifts during Kha•nūkh•ãhꞋ in order to compete with the more popular Xmas—or the acculturation of Roman memes from synagogue to Sanhedrin and ka•rᵊpasꞋ to "aphꞋi•qōmꞋãn" and reclining while eating. This is only one of a number of assimilations through the millennia that need to be restored.
Αποκρυφα [Glos A-D, updated: 2011.03.29]
(Apokrupha); Anglicized to Apocrypha.
"Those [things] having been hidden away," anglicized to Apocrypha, the set of Hellenist Greek books (preserved only in Greek) of similar age to, and exhibiting a Hellenist interpretation of, the books in Ta•na"khꞋ but which the Jewish Sages never considered reliable or sacred and have never been part of Ta•na"khꞋ. Millennia later—"not before the late fourth century [C.E.] and long after Constantine the Great established Christianity as the official religion of the Roman Empire" (James H. Charlesworth, editor, The Old Testament Pseudepigrapha, Garden City: Doubleday 1983, Vol. I, p. xxiii)—the Christian Church canonized the Apocrypha (declared it part of their Christian Bible). However, a few centuries later, the Protestant Reformation rejected their canonicity. The book of Revelation wasn't canonized in the Greek Church until the 10th century C.E. and the Syrians today regard their PᵊshitᵊtãꞋ as the canon. See also Pseudepigrapha.
Apothnaetosis [Glos_A-D, updated: 2022.07.02]
Apothnaetosis (ah•poth•nā•tōsꞋis, coined & defined here),god; v. apothnaetize, adj. apothnaetotic.
Apothnaetosis, while including Greek mythical apothnaetosis of gods Apollo and Poseidon (who were mythically apothnaetized by mythical Ζεύς), is the reverse of the idolatrous and blasphemous Greek doctrine of apotheosis. Apothnaetosis explicitly includes every adaptation that attempts to justify belief that YëshꞋ"u was a god that, by whatever contrivance, became a mortal.
Apotheosis is the idolatrous Greek doctrine, adopted by the first, original, (i.e. The Apostate Paul's post-60 CE gentile) Christians, which presumes to promote or elevate a mortal to equate with, as a peer of, a god(dess); i.e. deification, immortalization—including elevation to sainthood.
As the reverse of apotheosis, then, apothnaetosis is the idolatrous Greek doctrine of mortalization (becoming a mortal) of a god(dess) or demigod(dess)—rooted in the apothnaetosis of Apollo & Poseidon—explicitly including the Christian mutation doctrine whereby YëshꞋ"u, supposedly being god, then became (whether by choice or whatever) a mortal/man—however Christian apologists wish to describe or explain it.
Mortals who delude themselves that their human autoawareness, in any way, lᵊ-ha•vᵊdilꞋ, equates to יְהוָׂה (English: Existant) is a blasphemer and delusional idolater! Any mortal who strives conscientiously to live a life practice according to the First Principles of (Hebrew) Tōr•ãhꞋ shall retain their autoawareness after shedding their mortal avatar. However, one's post-death autoawareness will no more be on the level of the Creator-Singularity of the universe, the Existant יְהוָׂה, than now. The Existant יְהוָׂה will always be the sole Existant יְהוָׂה. All other "deities" demigods, "saints" and the like are idolatrous delusions of primitive and Dark Ages superstition.
עֲקֵידָה [Glos A-D, updated: 2012.03.13]
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  A•qeid•ãhꞋ (incognizant surreal fingerpainting by Yã•eilꞋ in 1990 — at 4 years old). |
A•qeid•ãhꞋ;
Tōr•ãhꞋ documents that in Av•rã•hãmꞋ's era, when everything seemed lost, the politically correct, last-ditch, desperate method believed to enable one to prevail on his god was to demonstrate his absolute sincerity and unreserved belief in, and dedication to, his god by sacrificing his firstborn son (Mᵊlãkh•imꞋ Beit 3.26-27; See also MikhꞋãh 6.7-8).
This episode records how Av•rã•hãmꞋ weaned himself, and his posterity, from this practice.
עֲרָבָה [Glos A-D, updated: 2006.07.19]
 Edom mountains in distance 1840x1232.jpg "ha-Aravah (the plain), with mountains of Ëd•omꞋ in distance") |  Gan Uri Gordon Raanana 800x600.jpg "aravah (willow) in Gan Uri Gordon, Raanana") |
a•rãv•ãhꞋ;
The A•rãv•ãhꞋ refers to the rift-plain between Yãm ha-MëlꞋakh south to the Gulf of Eil•atꞋ.
עֲרָבִי [Glos A-D, updated: 2024.04.06]
 0350x200.jpg "BCE 500 Achaemenid Empire& Qedarites (worldhistorymaps)") |
 1565x912.jpg "Click to enlarge"){kind=small} BCE 500 Achaemenid Empire & Qedarites. Apart from expensive scholarly books (followed by copyright problems), it's almost impossible to sift thru endless religious-political propaganda "maps" to present a historical map. (worldhistorymaps.info) |
A•rãv•iꞋ;
See also EiꞋrabs.
אַרְבֶּה [Glos A-D, updated: 2020.04.07]
arᵊb•ëhꞋ;
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| Arᵊb•ëhꞋ, pink (Cairo, 2004.11). |
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| Arᵊb•ëhꞋ, mature yellow. |
אַרְגָּמָן [Glos_A-D, updated: 2024.03.15]
arᵊgã•mãnꞋ
Modern scholars estimate the ancient Tzūran arᵊgã•mãnꞋ to have been a Merlot-Burgundy-like ( 
)—an ancient wine-color attractive for evoking wealth and luxury. The more raspberry-like, a modern-guess "Tyrian-red" ( )—is reportedly also from the murex snail. Contrast these with to•la•atꞋ shaꞋni.
אַרבָּע כְּנָפוֹת [Glos A-D, updated: 2006.04.27]
ArꞋba kᵊnãph•otꞋ;
עָרֵל [Glos A-D, updated: 2019.10.31]
ã•reilꞋ
The racist Hellenist term for "gentile" is documented from the סֹרֶג warning stone in the then-international Greek, barring any ἈΛΛΟΓΕΝΉΣ from approaching any closer to the Beit-ha-Mi•qᵊdãshꞋ ha-Shein•iꞋ. ἀλλογενής, mentioned only once in the entire NT, where it refers to an "almost-Jew" (a Samaritan, Lu. 17:18). Later English translators injected "gentiles" and "Greeks" into the NT as part of their Displacement Theology, where even the Hellenist Romans didn't (see ἕλλην and ἔθνος).
אֶרֶץ [Glos A-D, updated: 2007.07.25]
ËꞋrëtz;
When not otherwise specified, הָאָרֶץ (hã-ãꞋrëtz; the land) and בָאָרֶץ (bã-ãꞋrëtz; in the land) by convention refers to Yi•sᵊr•ã•eilꞋ except when otherwise specified.
חוּץ לָאָרֶץ (khutz lã-ãꞋrëtz; outside of the land) means abroad (relative to Yi•sᵊr•ã•eilꞋ; i.e., outside of Yi•sᵊr•ã•eilꞋ).
Liberal-left and elitist with a circulation of only about 65,000, hã-ãꞋrëtz is the smallest of Israel's "major three" independent Hebrew newspapers.
hã-ãꞋrëtz has an English on-line site where you can—and I implore you to—post your views at www.haaretz.com
עֲרִיכַת הַשׁוּלחָן [Glos A-D, updated: 2007.03.16]
 |
 |
A•rikh•atꞋ ha-Shul•khãnꞋ;
The model for the Nᵊtzãr•imꞋ virtual counterpart is the Kha•sid•imꞋ custom of attendance by all tal•mid•imꞋ Nᵊtzãr•imꞋ at the meal table, led by the Tza•diqꞋ (Pã•qidꞋ or, among more modern, European Kha•sid•imꞋ, their rëbbe), who distributes food and drink to those sharing the meal. This is similar in many respects to the holy meal shared by the Essenes.
In the spiritual counterpart, …
עָרְלָה [Glos A-D, updated: 2007.09.02]
ãrᵊl•ãhꞋ;
Adj. (masc.) עָרֵל (ã•reilꞋ), pl. עֲרֵלִים (a•reil•imꞋ), uncircumcised.
אָרוֹן [Glos A-D, updated: 2019.11.17]
ã•ronꞋ;
 |
 A•rōnꞋ ha-Bᵊrit; kᵊrūv•imꞋ on the Ka•pōrꞋët (not women “angels”). However, the kᵊrūv•imꞋ were large and impressive enough that their wings "spread over the poles" (Mᵊlãkh•imꞋ ãlꞋëph 8.6-9) |
אֲרוֹן בְּרִית יי (A•ronꞋ bᵊrit י--ה; Chest of a Pact of י--ה).
אֲרוֹן בְּרִית הָאֱלֹהִים (A•ronꞋ bᵊrit hã-Ël•oh•imꞋ; Chest of the Pact of Ël•oh•imꞋ).
אֲרוֹן הָאֱלֹהִים (A•ronꞋ hã-Ël•oh•imꞋ; the Chest of Ël•oh•imꞋ).
אֲרוֹן הָעֵדוּת (A•ronꞋ hã-Eid•utꞋ; the Chest of Evidence {popularly "Testimony"}).
אֲרוֹן הַקֹּדֶשׁ (A•ronꞋ ha-QoꞋdësh; the Chest of Holiness).
What happened to the אֲרוֹן הָעֵדוּת? Where is it? See Ka•pōrꞋët
𐎠𐎼𐎫𐎧𐏁𐏂 (Artaxerxes I) [Glos_A-D, updated: 2024.02.15]
 |
 Relief of A•rᵊta-KzᵊshaꞋssã Sr.; Naqsh-e Rostam 44 km (27 mi) NE of Shiraz, Iran. |
 0350x200.png "Achaemenidian-Persian (Iranian) Empire, cBCE 518-465.08") |
 4961x2791.png "Click to enlarge"){kind=small} Achaemenidian-Persian (Iranian) Empire, cBCE 518-465.08 |
Shãh A•rᵊta-KzᵊshaꞋssã Sr., "The True & Just Shãh of Heroes" (b. cBCE 480, d. 424.12; Neo-Persian, Iranian Empire founded by his grandfather, Shãh Kū•ū•rū•shã. This was transliterated into Hebrew as אַרְתַּחְשַׁשְׂתָּא, later Hellenized to Greek as Ἀρταξέρξης, then Latinized (and Anglicized) to "Artaxerxes".
As the Encyclopedia Iranica notes, "the still young Artaxerxes (Justin 3.1.3) ascended the throne". A•rᵊta-KzᵊshaꞋssã Sr.'s ascension to rule was sudden, unexpected and much earlier than usual when his father, Shãh KzᵊshaꞋssã Sr., was assassinated, followed in quick succession by a string of related assassinations.
I find no further credible scholarly finding (as contrasted with speculation) concerning the birth year of A•rᵊta-KzᵊshaꞋssã Sr.!
In the middle-east, a boy becomes a man at 12-13. So a good midpoint for a "youngster", to minimize error, is "mid-teen": (12.5+19, ÷2); i.e. 15+ years old. Then he was approximately 15th years old when he ascended to rule—in BCE 465. Being 15+ years old in BCE 465 (when he ascended to rule) means that was born 15 years earlier (15 years before BCE 465 = BCE 480); i.e. cBCE 480, therefore, was his approximate birth year.
עַרְבִית [Glos A-D, updated: 2006.04.27]
Arᵊv•itꞋ;
עָשָׂה [Glos A-D, updated: 2006.12.21]
ãs•ãhꞋ;
עֲשֶׂרֶת הַדְּבָרִים [Glos A-D, updated: 2017.07.25]
Biblical A•sërꞋët ha-Dᵊvãr•imꞋ,
אָשָׁם [Glos A-D, updated: 2020.04.09]
ã•shãmꞋ; to alleviate guilt in cases of uncertainty concerning whether, in a known situation, one has, or has not, violated a mi•tzᵊwãhꞋ Tōr•ãhꞋ. Examples:
אַשְׁכְּנַזִּי [Glos A-D, updated: 2006.04.27]
(pl.) Ash•kᵊ•nazꞋi:
According to a 2013.10 paper by Prof. Martin Richards, of the Archaeogenetics Research Group at the University of Huddersfield (England), after sequencing the full 16,568 bases of the whole mitochondrial genomes, "in the vast majority of cases, Ashkenazi lineages are most closely related to southern and western European lineages — and that these lineages have been present in Europe for many thousands of years."
"This means that, even though Jewish men may indeed have migrated into Europe from [Judea] around 2000 years ago, they brought few or no wives with them. They seem to have married with European women, firstly along the Mediterranean, especially in Italy, and later (but probably to a lesser extent) in western and central Europe. This suggests that, in the early years of the Diaspora, Judaism took in many converts from amongst the European population, but they were mainly recruited from amongst women. Thus, on the female line of descent, the Ashkenazim primarily trace their ancestry neither to [Judea] nor to Khazaria, but to southern and western Europe."
אַשּׁוּר [Glos A-D, updated: 2015.10.29]
 natl deity britannica dot com 300x225.jpg "Ashur (fortune of arrow) natl deity") |
 natl deity britannica dot com 549x411.jpg "Click to enlarge"){kind=small} |
A•shūrꞋ god of fortune or validation (symbolized by whether an arrow strikes or spares) — also the name of the country (translated "Assyria," modern Syria) as well as the people (Assyrians-Syrians).
אָשֵׁר (ã•sheirꞋ); favored by A•shurꞋ, the God of fortune and validation; fortunate, validated — name of Ya•a•qovꞋ's 8th son (mother: Zi•lᵊp•ãhꞋ, LeiꞋãh's maid).
אַשְׁרָה (a•shᵊr•ãhꞋ); Astarte/Easter, date-palm grove dedicated to Astarte/Easter. Never before published evidence:
אַשׁרֵי (a•sh•r•eiꞋ); may the fortunes and validations of A•shurꞋ, the fortune-god, be with (you, him, her, etc.); i.e., feel fortunate, validated, happy.
Historical Assimilation [Glos_A-D, updated: 2024.10.23]
See
אָסוּר [Glos A-D, updated: 2006.04.27]
ã•sūrꞋ (adj.);
עַתּוּד [Glos A-D, updated: 2010.09.01]
Ä•tūdꞋ;
עָצַר [Glos A-D, updated: 2006.04.27]
ã•tzarꞋ;
עֲצֶרֶת (a•tzërꞋët; constrainment, restrainment, detention, apprehension, stoppage)
עֹצֶר (o•tzërꞋ; oppression in the form of constrainment, restrainment, detention, apprehension or stoppage; also curfew).
Augustinus [Glos A-D, updated: 2011.03.29]
(Latin — Anglicized to Augustine)
(354—430 C.E.) Aurelius Augustinus. North African, born in what is now Algeria, Augustine was a Manichean (viewing the universe as polarized between G*o*d and Sã•tãnꞋ and their respective followers) who converted to the Hellenist Catholic Christian Church, became bishop in Hippo (in modern Algeria) and whose Manichean influence, despite the Catholic Church declaring it an apostasy, pervades the Catholic Church.
אָב בֵּית דִּין [Glos A-D, updated: 2021.02.16]
ãv Beit Din;
אַבַדּוֹן [Glos A-D, updated: 2006.04.27]
A•vad•ōnꞋ;
עֲבֵרָה [Glos A-D, updated: 2010.07.13]
A•veir•ãhꞋ;
Plural is עֲבֵרוֹת (a•veir•ōtꞋ).
עֲבַרְיָן (a•var•yãnꞋ) is an overstepper, transgressor or trespasser of a boundary; viz., Tōr•ãhꞋ unless otherwise indicated by the context. Pl. is עֲבַרְיָנִים (a•var•yãn•imꞋ). Compare and contrast with the adjective פְּלִילִי (pᵊlil•iyꞋ; criminal).
אָבִיב [Glos A-D, updated: 2017.06.02]
ã•vivꞋ;
עֲבוֹדָה [Glos A-D, updated: 2022.11.05]
A•vōd•ãhꞋ: goals, which are appropriate and encouraged at all times, including Sha•bãtꞋ), and (lᵊ‑ha•vᵊdilꞋ), the subset מְלָאכָה (effort expended in pursuit of a goal primarily corporeal, worldly = profane, goals that are prohibited on Sha•bãtꞋ).
Related cognates include:
עֶבֶד (ëvꞋëd; employee, worker, servant or slave); pl. עֲבָדִים (a•vãd•imꞋ; employees, workers, servants or slaves)
עַבְדִּי (a•vᵊd•iꞋ; my employee, worker, servant or slave)
עֲבוֹדָה זָרָה [Glos A-D, updated: 2022.11.05]
A•vōd•ãhꞋ zãr•ãhꞋ—
While the modern conventional Jewish phrase, עֲבוֹדָה זָרָה, is a Hebrew response, subsequent to the cBCE 170 Hellenist LXX (and later KJ/V) term "idolatry", students will likely be astonished to learn that there is no single corresponding Hebrew term in Ta•na״khꞋ!
Tōr•ãhꞋ never limits itself to "idolatry"! Ta•na״khꞋ prohibits any and every substitute for the Incorporeal Singularity named Existant (Hebrew יְהוָׂה). Ta•na״khꞋ permits no proxy, procurator nor vicarious stand-in nor substitute of any kind! The Hellenist Greek term in LXX displaced a far broader set of foreign practices in Ta•na״khꞋ, all of which violate one or more mi•tzᵊwōtꞋ. These extend significantly beyond the First mi•tzᵊwãhꞋ of the A•sërꞋët ha-Di•bᵊr•ōtꞋ bᵊrit in Tōr•ãhꞋ—DërꞋëkh יְהוָׂה—which prohibits any and all pᵊsil•imꞋ wᵊkhãl tᵊmūn•ōtꞋ .
עָוֶל [Glos A-D, updated: 2006.05.17]
ãꞋwël;
אָוֶן [Glos A-D, updated: 2006.05.17]
ãꞋwën;
עָווֹן or עָוֹן [Glos A-D, updated: 2006.04.27]
ã•wonꞋ;
אָב [Glos A-D, updated: 2020.02.08]
ãv (irreg. pl. fem. ending אָבוֹת; ãv•ōtꞋ);
אַבְרָהָם [Glos A-D, updated: 2006.04.27]
 |
 Ur, in the south of modern Iraq not far from the Persian Gulf |
Avᵊrã•hãmꞋ
Born in Ur, Mesopotamia, his birth name was אַבְרָם (AvᵊrãmꞋ; a compound formed from אַב + רָם).
As AvᵊrãmꞋ accumulated wealth (herds of cattle, goats, sheep, horses and camels as well as gold and silver in Egypt), he eventually employed a veritable empire of workers, including cowboys, goat herders, shepherds, other ranch hands, household staff and security forces — a formidable battalion-size, battle-proven ("blooded") military force who had already vanquished the ruling power of the east (the forces of the king of Elam, modern southwestern Iran; bᵊ-Reish•itꞋ 14.14).
Concomitant to his wealth and military power, surrounding peoples recognized — and justifiably respected — his power and consequent authority. From their perspective, his neighboring Kᵊna•an•imꞋ equated AvᵊrãmꞋ to the man-gods of their era: their own BaꞋal and the Egyptian Horus, predecessors of the later Hellenists' Ζεύς — describing AvᵊrãmꞋ as נְשִׂיא אֱלֹהִים (bᵊ-Reish•itꞋ 23.6).
Accordingly, AvᵊrãmꞋ became popularly called אַבְרָהָם (Avᵊrã•hãmꞋ; retaining the same first element of his birth name, אַב + a fusion of the last element of his original name: interjecting the first element of הַמוֹן — namely (ה(מ — into רָם, to produce the portmanteau of the final element: רָהָם, producing the meaning "exalted father of tumultuous-multitudes; bᵊ-Reish•itꞋ 17.5).
The patriarch is often designated as ãv•iꞋnu (our father, patriarch).
אַ͏ֽיִל [Glos A-D, updated: 2020.04.18]
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 AꞋyil |
aꞋyil
Before there was paper money, checks, credit cards or banks, an aꞋyil served as a donation, or payment of a court-imposed fine, equal in today’s currency (2019), to approx. ₪900 or U.S. $250.
אַיְלוֹנִית [Glos_A-D, updated: 2023.11.13]
ayᵊlōn•itꞋ, from אַיִל aꞋyil;
See related:
Further details in my article in Israel Jews News: The Bathroom Wars
עַ͏ֽיִן [Glos A-D, updated: 2021.06.03]
aiꞋyin;
an “eye” of water (i.e. a spring, fountain or whirlpool)
the eye of (or window into) a gem is its "table-facet"
the reflection area of an ancient polished copper or bronze mirror
the reflection from any ancient polished metal utensil, coin, etc.
עֵינַיִם (ein•aꞋyim); dual/plural form: a pair, or pairs, of eyes.
Combinative □עֵין (ein□; eye of…), frequently suffixed by a pronominal.
עֲזָאזֵל [Glos A-D, updated: 2006.04.27]
Az•ã•zeilꞋ;
I suggest another view: עֵז אז"ל (eiz az"l; the (scape)goat of az"l"). az"l is an acronym for אֲבוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (av•ot•einꞋnu zi•khᵊr•on•ãmꞋ li-vᵊrãkh•ãhꞋ; our fathers of blessed memory). Thus, עֲזָאזֵל would mean "the (scape)goat of our fathers, [the fathers] of blessed memory," aluding to the delegation as a qor•bãnꞋ and subsequent release of the a•qeid•ãhꞋ.
Thus, the popular expletive — "לַעֲזָאזֵל!"
בְּ [Glos A-D, updated: 2016.11.27]
bᵊ- prefix; lit. "in…" (sometimes translated "by" and similar for smoothness in English).
Contraction of בְּ and ה (ha-, the); form depending on subsequent letter:
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| Beil |
[Glos A-D, updated: 2020.07.15] BaꞋal, master, lord, husband; combinative form בְּעַל (bᵊal-□; master, lord or husband of…); pl, bᵊal•imꞋ.Ma•rᵊdukhꞋ.
BaꞋal ha-BayꞋit (master of the house) is the husband and father. BaꞋal tᵊru•ãhꞋ (master blaster) is the one who blows the sho•pharꞋ. BaꞋal tᵊshuv•ãhꞋ (master responder), probably the most respected of all, is one who makes tᵊshuv•ãhꞋ.
בַּד [Glos A-D, updated: 2020.01.28]
bad (rhymes with odd);
בָּחַר [Glos_A-D, updated: 2023.11.20]
bã•kharꞋ: root verb and cognate בְּחִירָה—The only definition that poses no contradiction to Tōr•ãhꞋ: to affirm acceptance of an applicant into the (genealogical) "Tree of Life" (yō•khas•inꞋ) who:
) contractNote: Children were presumed, while under the tutelage of their father (wives were legally chattel), to follow Tōr•ãhꞋ until
For girls: the daughter was sold for a dowery to be a wife; she was then presumed to follow the ways of her husband.
For boys: the age of accountabiity (13)—when the boy either opted
to publicly commit to remain in the Bᵊrit Tōr•ãhꞋ of his own volition (his Bar-Mi•tzᵊwãhꞋ ), and remain inscribed in the "Tree of Life" (yō•khas•inꞋ); or
opt not to and suffer to have his name expunged from the "Tree of Life" (yō•khas•inꞋ)—kã•reitꞋ!
Racist "Chosen People" Misdefinition Of בָּחַר: Root Cause Of Jew-Hatred בֲּלַדִי, also spelled בֲּלַאדִי [Glos A-D, updated: 2024.04.30]
Ba•lad•iꞋ;
The original and pristine faithful, rejecting a surge of Reform ShamꞋi that espoused Zo•harꞋ and Qa•bãl•ãhꞋ in the 1600s, took the name Ba•lad•iꞋ—the "native" Tōr•ãhꞋ tradition of the Tei•mãn•imꞋ.
נֹסַח בֲלַאדִי (Nō•sakhꞋ Ba•lad•iꞋ; native version, lit. native flavor or taste).
בָּלָגָן [Glos A-D, updated: 2009.09.17]
bã•lãg•ãnꞋ;
בָּלָה or Aramaic בְּלָא [Glos A-D, updated: 2008.08.09]
Bãl•ãhꞋ (Aramaic bᵊlã);
"And he shall make words לְצַד (lᵊ-tzad; [as though] beside) the Most High…" I.e., the beast would allege that his own words issued from his place "beside the Most High." "And the holy ones of the Most High יְבַלֵּא (yᵊvalei; he shall exhaust—from בָּלָה); and he shall suppose to change זִמְנִים וְדָת; and they shall be given into his hand for a season and seasons and half a season" (see The 1993 Covenant).
The "Times of the Gentiles" (cf. The 1993 Covenant) began in this time window defined by the destruction of Yᵊru•shã•layꞋim and the בְּלָא of the Nᵊtzãr•imꞋ in 135 C.E.
The conclusion of this window, marked by the re-emergence of Israel as a nation, the recovery of Yᵊru•shã•layꞋim and the re-emergence of the Nᵊtzãr•imꞋ, permits the calculation of the 3½ units used by Dã•ni•eilꞋ. This equals 1948 (or 1967 or 1985, depending on one's interpretation) minus 135 (C.E.), yielding a difference of 1813, 1832, or 1850 years, respectively.
Dividing each of these by 3½ produces 518, 523, or 529 years, each, respectively, equalling 1 "Dã•ni•eilꞋ's year."
From this, one can easily calculate Dã•ni•eilꞋ months, weeks, and days. Plugging these values back into the prophecies of Dã•ni•eilꞋ yields interesting results.
Christians who are false prophets by the criteria of Dᵊvãr•imꞋ 13:2-6, most of whom can't even read Hebrew much less follow the Aramic of Dã•ni•eilꞋ, point to Dã•ni•eilꞋ2:34-35 & 44 and Rev. 16:19. However, Dã•ni•eilꞋ7.25 and the NT book of Rev. 11:2, which describe (or comments on, in the case of Rev.) the same prophecy, are far more illuminating—"and think to change זִמְנִים וְדָת."
Dã•ni•eilꞋ encoded, and so it was fulfilled, that this period would be closed by 1993 (cf. The 1993 Covenant for a discussion of the Nᵊviy•imꞋ concerning our times,
בַּר [Glos A-D, updated: 2016.10.30]
(Aramaic) Bar;
שִׁמְעוֹן בַּר יוֹחַאי [Glos A-D, updated: 2013.09.27]
Shim•onꞋ Bar Yo•khaiꞋ
Rab•ãnꞋ Shim•onꞋ Bar Yo•khaiꞋ, one of the most eminent tal•mid•imꞋ of Tan•ãꞋ RabꞋi A•qiꞋvã (ca. 40 C.E. — ca. 137 C.E.), is well-known in Ta•lᵊmudꞋ for insisting on getting to the rational and core reason underlying any given point of Ha•lãkh•ãhꞋ as prerequisite for properly understanding and applying it.
Contrary to the fraudulent claim of Moses "Sheim Tov" de León (France, ca. 1250 C.E. — 1305 C.E.), however, Rab•ãnꞋ Shim•onꞋ Bar Yo•khaiꞋ had no connection — whatsoever — to the irrationalist (anti-Ram•ba"mꞋ) 14th century C.E. French fiction of European Qa•bãl•ãhꞋ, "Sheim Tov": the 14th century C.E. ZoꞋhar.
While the most pristine tradition of the Tei•mãn•imꞋ (בֲּלַאדִי) celebrate Rab•ãnꞋ Shim•onꞋ Bar Yo•khaiꞋ, chanting a poem about him in chorus in Beit KᵊnësꞋët on holidays, they rejected the ZoꞋhar as illegitimate.
בָּרַיְתָא [Glos A-D, updated: 2021.01.24]
Bã•raꞋyᵊtã (pl. בָּרַיְתוֹת), an abbreviation of מַתְנִיתָא בָּרַיְתָא, Hebrew מִשְׁנָה חִיצוֹנָה; i.e. Extra-Mi•shᵊn•ãhꞋ — an excerpt from a Proto-Mi•shᵊn•ãhꞋ proceeding of the Συνέδριον during the period of the ZūgꞋōt documenting opposing—Tzᵊdōq•imꞋ—arguments that were excluded from the compilation of the Pᵊrush•iꞋ Mi•shᵊn•ãhꞋ by the Pᵊrūsh•iꞋ Ta•nãꞋ, YᵊhūdꞋãh ha-Nã•siꞋ, scion of Beit-Dã•widꞋ.
Βαρνάβας [Glos A-D, updated: 2011.04.01]
(Bar•nabꞋas; Anglicized to Barnabas)
Seems to have been an Ëb•i•ō•naῖꞋoi disciple of StephꞋan•os (as deduced from the "Epistle of Barnabas" in the Codex Sinaiticus): Bar•nabꞋas held that "Judaism, in its outward and fleshly form, had never been commended by the Almighty to man, had never been the expression of God's covenant…" (Smith & Wace, A Dictionary of Christian Biography, I.264).
Bar•nabꞋas was born Yo•seiphꞋ Bar-Nã•viꞋ ha-Leiw•iꞋ in the Hellenist, Greek-speaking Diaspora of Cyprus, of Greek-speaking, Hellenist parents. Yet, the text soon reveals that Paul was too extreme-Hellenist even for Bar•nabꞋas and the Ëb•i•ō•naῖꞋoi.
בס"ד [Glos A-D, updated: 2006.04.27]
Ba•sa"dꞋ;
בָּשָׂר [Glos A-D, updated: 2008.03.26]
bã•sãrꞋ,
בַּת [Glos A-D, updated: 2023.10.06]
Bat-;
בַּת מִצְוָה—Bat-Mi•tzᵊwãhꞋ; "daughter of [the] Mi•tzᵊwãhꞋ"; public ceremony declaring personal commitment of a woman at age of accountability to adhere to the mi•tzᵊwãhꞋ Tōr•ãhꞋ.
בַּת קוֹל—Bat Qōl; "daughter of [the] Voice," a Hebrew idiom meaning "an angelic voice out of the heavens".
𒆍𒀭𒊏𒆠 → בָּבֶל [Glos A-D, updated: 2024.02.02]
 Gate BCE575 (Pergamon Museum Berlin) 0350x263.jpg "Bavel Ishtar (8th) Gate BCE575 (Pergamon Museum Berlin)") |
 Gate BCE575 (Pergamon Museum Berlin) 1024x768.jpg "Click to enlarge"){kind=small} Babylon (Iraq) — the |
Ká•Ding̃ir•Ră•Qi (Akkadian/Sumerian cuneiform), "Gate (or Soul; i.e. center or heart) of Ră-God-land". (Note that the final 3 phones (Ir•Ră•qi) echo in the modern country today.
"Old Babyonia" (cBCE 1894—729);
"New Babyonian Empire" (cBCE 626–539)
Bã•vëlꞋ (MH:);
בַּיִת [Glos A-D, updated: 2006.04.27]
BayꞋit;
See also Beit Dã•widꞋ
See also Beit Din
B.C.E. [Glos A-D, updated: 2006.04.27]
Before the Common (or Christian) Era. The designation B.C. ("before christ") begs the question that "christ" has come in the Christian image, which is a miso-Judaic comment intractably contradictory to Tōr•ãhꞋ and offensive to Jews. The Hebrew couterpart is לִפְנֵי הַסְפִירָה
בְּדִיקָה [Glos A-D, updated: 2019.10.02]
bᵊdiq•ãhꞋ;
בְּדִיקת-חָמֵץ — the first element of Bei•ūrꞋ Khã•meitzꞋ is conducted after dusk of the evening before PësꞋakh.
בְּדִיקת-דָּם (as in an annual physical)
בְּאֵר [Glos A-D, updated: 2021.10.30]
bᵊær (pl. בְּאֵרוֹת); an excavation or dig; i.e. a mine or well. Derived from בְּאֵר
בְּעֶזרַת הַשֵׁם יִתבָּרַךְ [Glos A-D, updated: 2007.03.08]
bᵊ-ëz•ratꞋ ha-SheimꞋ yit•bã•rakhꞋ;
בָּמָה, בָּמוֹת, בִּימָה [Glos A-D, updated: 2012.02.05]
 |
 בָּמָהKᵊna•an•itꞋ at Har MᵊgidꞋo (approx. 26 ft. diam. x 5 ft. high) |
בִּנְיָן [Glos A-D, updated: 2010.02.21]
bin•yãnꞋ;
With few exceptions, verbs are all found in one of seven bin•yãn•imꞋ:
| Transitive | Intransitive | ||
|---|---|---|---|
| Active | Passive | Reflexive | |
| Simple | pa•alꞋ | niph•alꞋ | |
| Causative | hiph•ilꞋ | huph•alꞋ | |
| Intensive | pi•eilꞋ | pu•alꞋ | hit•pã•eilꞋ |
בִּכּוּר [Glos A-D, updated: 2019.06.06]
bi•kurꞋ;
בִּכּוּרָה (bi•kur•ãhꞋ; early fruit, esp. fig)
בְּכוֹר (bᵊkhōrꞋ), pl. בְּכוֹרִים (bᵊkhōr•imꞋ) — male firstborn (human, cattle, sheep or goat); also the sacrifice of a male firstborn of a cow, ewe or nanny goat. (Human male firstborns were redeemed by Pi•dᵊyōnꞋ ha-Bein, for 5 silver shᵊqal•imꞋ.) See also qãrᵊbãnꞋ
בְּכוֹרָה (bᵊkhōr•ãhꞋ; double-portion birthright of the firstborn male or firstborn daughter).
בְּלִיַּעַל [Glos A-D, updated: 2010.06.04]
Bᵊli•yaꞋal;
בְּמִדבַּר 
[Glos A-D, updated: 2006.04.27]
 300x200.jpg "Midbar-north wadi kelt (k-etzion.co.il)")
bᵊ-Mid•barꞋ;
-בֶּן [Glos A-D, updated: 2019.09.27]
Bën-;
The Aramaic parallel is בַּר (Bar, son [of…]).
בֶּן-אָדָם; pl. בְּנֵי-אָדָם. While this phrase literally means "a son of ã•dãmꞋ," it is a Hebrew idiom very similar to בֶּן-נֹחַ (Bën-NoꞋakh; a son of "Noah," colloquially a gentile). בֶּן-אָדָם means "a (mortal) person"—the exact antithesis of the preposterous divine connotations to which Christians ascribe it. See also ish.
בֶּן-דָוִד
Bën-Dã•widꞋ; son of Dã•widꞋ (Hellenized to "David")
Bën dod; cousin, lit. "son of an uncle," referring to our uncle יִשְׁמָעֵאל (Yish•mã•eilꞋ, Hellenized to "Ishmael") or our uncle עֵשָׂו (Ei•sauꞋ; corrupted to "Esau"). The plural is בְּנֵי-דוֹד (bᵊn•eiꞋ-dod•imꞋ; sons of [the] uncle)—A•rãv•imꞋ).
בֶּן-נֹחַ
Bën-NoꞋakh, see Bᵊn•eiꞋ-NoꞋakh
בְּנֵי-יִשְׂרָאֵל
Bᵊn•eiꞋ-Yi•sᵊr•ã•eilꞋ; sons (by extension, children) of Israel.
בִּנְיָמִין
Binᵊyã•minꞋ; son [at my] right [hand] — as we find names today like Robinson or Williamson, this would be "Rightson" (the direction — only the English meaning in contrast to left, not as contrasted with wrong); 12th son of Ya•a•qovꞋ (mother: Rã•kheilꞋ).
בְּנֵי-הַיִצְהָר
Bᵊn•eiꞋ-ha•Yi•tzᵊhãrꞋ; the sons of bright-clarity; i.e., the two Tōr•ãhꞋ-centric mortals anointed with extra-virgin olive-oil to the perpetual Tōr•ãhꞋ-centric offices of Kō•heinꞋ ha-Jã•dōlꞋ and mëlꞋëkh Yi•sᵊr•ã•eilꞋ.
בְּתוּלָה [Glos A-D, updated: 2018.08.08]
bᵊtul•ãhꞋ;
Contrast with a•lᵊm•ãhꞋ (maiden).
בְּרָכָה [Glos A-D, updated: 2020.07.02]
bᵊrãkh•ãhꞋ;
The passive present verb is בָּרוּךְ, from the trans. pi•eilꞋ בֵּרַךְ, which is, in turn, from the root בָּרַךְ. Thus, Bã•rukhꞋ ha-SheimꞋ means "Blessed is 'the Name'." See also שַׁח (bow down, prostrate).
Bᵊrãkh•otꞋ are overt (not secretive or apologetic) confessions of thanksgiving and praise. Accordingly, they are recited aloud, as praise to י--ה, and should be so routinely practiced, every day, that they become committed to, and recited from, memory; routine observations punctuating everyday conversation. (Such memorization is also a good brain exercise.) This is a core practice of Tōr•ãhꞋ. Yᵊhud•ãhꞋ means "he who shall confess-thanks."
A bᵊrãkh•ãhꞋ is in order for every first or special event perceived by any of the five senses, and may be organized accordingly.
בְּרֵאשִׁית [Glos A-D, updated: 2006.04.27]
bᵊ-Reish•itꞋ;
Cognate רִאשׁוֹן (rish•onꞋ); first, from Rosh.
בָּרוּךְ הַבָּא [Glos A-D, updated: 2006.04.27]
Welcome! (lit. May the man-coming be blessed); fem. בָּרוּךְ הַבָּאָה pl. בְּרוּכִים הַבָּאִים
בְּרִית [Glos A-D, updated: 2023.09.20]
Bᵊrit; grant!
A בְּרִית, then, is a חוֹזֶה, which entails:
specific terms, breach of any one of which annuls the contract
between two or more persons or entities (offeror & offeree)
in which there is a promise on the part of each party to do something in return for a valuable benefit (the consideration).
failure of either party to deliver their consideration is a breach of contract, rendering the contract void—and unenforceable.
 |
| How is the בְּרִית מִילָה mathematically equivalent to tuning the bell (BBC vid)"? (click BBC link & adjacent "more" icon) |
In modern conversation, the "bᵊrit" ("brit"), when not otherwise specified, usually refers to the בְּרִית מִילָה of a male baby (or new male Jew by conversion)—the culmination of the "circumcision" bᵊrit that is the mnemonic, bell-tuning, meme commanded as the Tōr•ãhꞋ definition of the Avᵊrã•hãmꞋic bᵊrit (bᵊ-Reish•itꞋ 17.10-14) later superseded by the bᵊrit at Har Sin•aiꞋ.
The theme of a contract between mortals and the non-physical that we read relative to Av•rã•hãmꞋ, Yi•tzᵊkhãqꞋ, Yi•sᵊr•ã•eilꞋ, Mosh•ëhꞋ and Dã•widꞋ ha-MëlꞋëkh is intrinsic to, and typical of, many, perhaps virtually all, ancient Egyptian and Mesopotamian religions. A negotiated contract with the non-physical was the rule, not the exception (though other religions were subject to continual renegotiations, including sacrifice of firstborn males, whenever things went desperately wrong).
What separated the philosophy of Av•rã•hãmꞋ, Yi•tzᵊkhãqꞋ and Yi•sᵊr•ã•eilꞋ was the science-of-their-era incorporation of the non-physical Offeror: יְהוָׂה (English Existant, the Singularity-Creator), logically realizing the contradictions of, and abandoning, the animist and physicomorphic superstitions of the amulets, totems and pantheons of all other hominins (the גּוֹיִם).
The theme of a negotiated pact evolved from Egyptian and Mesopotamian mythology into Hellenist Roman mythology as pax deorum.
בֹּשֶׂם [Glos_?-?, updated: 2022.10.05]
bōꞋsëm, perfume. Popularly, fragrant spice(s).
בִּרְכּוֹן [Glos A-D, updated: 2011.10.21]
Birk•onꞋ;
The Birᵊk•ōnꞋ includes:
בִּרכַּת הַמָּזוֹן (Bi•rᵊk•atꞋ ha-Mã•zonꞋ; blessing of the sustenance, the sustenance blessing) is recited [1] when bread was part of the meal, [2] at the table and [3] with bread remaining on the table. The Bi•rᵊk•atꞋ ha-Mã•zonꞋ consists of 4 bᵊrãkh•otꞋ:
בִּרכַּת הַזָּן (Bi•rᵊk•atꞋ ha-Zãn; blessing of the Sustainer)
בִּרכַּת הָאָרֶץ (Bi•rᵊk•atꞋ hã-ãꞋrëtz)
בּוֹנֵה בְרַחֲמָיו אֶת יְרוּשָׁלַיִם (Bon•eihꞋ; Yᵊru•shã•layꞋim; Builder of Yᵊru•shã•layꞋim)
הַטּוֹב וְהַמֵּטִיב (ha-tov wᵊ-ha•mei•tivꞋ; [the MëlꞋëkh Who is] Good and Good-Making).
בִּרכַּת מֵעֵין שָׁלוֹשׁ (Bi•rᵊk•atꞋ Mei•einꞋ Shã•loshꞋ; quasi-3; i.e., short form or abbreviated), said after drinking wine, or after eating one of the fruits—in the following order: olives, dates, grapes, figs or pomegranates—or baked goods, other than bread, made from one of the named grains (wheat, barley, spelt, oats or rye) for which the land of Israel is praised.
בִּרכַּת בּוֹרֵא נְפָשׁוֹת (Bi•rᵊk•atꞋ bo•reiꞋ nᵊ•phãsh•otꞋ; blessing of the Creator of nᵊphãsh•otꞋ), recited after any food or beverage (including water) not requiring either the Bi•rᵊk•atꞋ ha-Mã•zonꞋ or the Bi•rᵊk•atꞋ Mei•einꞋ Shã•loshꞋ. The bᵊrãkh•ãhꞋ reads:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא נְפָשׁוֹת רַבּוֹת עַל כָּל מַה שֶׁבָּרָא חַי הָעוֹלָמִים:
בֵּעוּר חָמֵץ [Glos A-D, updated: 2019.10.03]
Bei•ūrꞋ Khã•meitzꞋ;
Beit Wōs•inꞋ; Thus, the 3 parties were
The Hellenist Jewish traitor, Ιώσηπος (Josephus), recounts how the Ëd•om•iꞋ 'King of the Jews,' Herod the Great, became enamored with Mariamne, the daughter of one Σίμων, a citizen of Yᵊru•shã•laꞋyim who was the son of Βόηθος (BöꞋæћ•ös) of Tzid•onꞋ (B.C.E. 75-10), an Aristotelian Stoic priest – perhaps a Hellenist priest and not a ko•heinꞋ at all (as this was a period when anyone could buy ko•heinꞋ status from the Hellenist Romans – noted by Φίλων in Alexandria, Egypt. It is probably due to Φίλων's reference that BöꞋæћ•ös is popularly assumed, therefore, to have been from Alexandria (ignoring the fact that Φίλων was at the center of the greatest library and university in the history of the ancient world).
King Herod the Great considered Σίμων too inferior to become related by marriage, yet too well respected to simply rape his daughter, Mariamne. Ergo, King Herod the Great removed the serving Ko•heinꞋ ha-Jã•dolꞋ, displacing him with Σίμων son of BöꞋæћ•ös. Thereafter, the Hellenist "BöꞋæћ•ösian priests", perhaps not genealogically ko•han•imꞋ at all – became inextricably linked to the Herod family – Ήρωδιανοί. Since the serving BöꞋæћ•ösian (Herodian) High Priest became synonymous with the Ko•heinꞋ hã-RëshꞋa, it seems likely that the Hellenist genealogical ko•han•imꞋ Tzᵊdoq•imꞋ as well as the Pᵊrush•imꞋ both regarded them as illegitimate. This would both explain why they are sometimes assumed to be Tzᵊdoq•imꞋ at odds with the Pᵊrush•imꞋ while, in other instances, they are (genealogically) differentiated from the Tzᵊdoq•imꞋ and, therefore, a priori, assumed to be a min of Pᵊrush•imꞋ ("Herodian Pharisees") – yet, in conflict also with the main body of Pᵊrush•imꞋ (including RibꞋi Yᵊho•shuꞋa). The BöꞋæћ•ösians were also documented to hire false witnesses (To•sëphꞋᵊtã, Ma•sëkꞋët Rosh ha-Shãn•ãhꞋ 1.15; Bã•vᵊl•iꞋ ibid. 22b; Yᵊru•sha•lᵊm•iꞋ ibid. 57d).
The Mi•dᵊrãshꞋ about BöꞋæћ•ös being a disciple of Antigonus of Soko (near Khë•vᵊr•onꞋ) is considered non-historical and cannot demonstrate that BöꞋæћ•ös was a legitimate Ko•heinꞋ.
(King Herod the Great and Mariamne had one son: Herod (II) BöꞋæћ•ös, who married his own niece, Herodias, by whom they gave birth to a daughter – Salome.)
בּוּץ [Glos A-D, updated: 2020.01.28]
būtz;
CD (Cairo Damascus) [Glos A-D, updated: 2011.10.25]
 BCE 1st century 640x344.gif "CD (Cairo Damascus) BCE 1st century") |
| Fragments of CD |
The Damascus Document (published by Charles as "Fragments of A Zadokite Work"; ca. B.C.E. 125—B.C.E. 100)
Also inaccurately called the Damascus Covenant (written from a dungeon in Damascus, but not a covenant) and formerly known as "Fragments of a Zadoqite Document." CD was probably written about 25-30 years after MMT, as a follow-up, by the same author, Yᵊkhon•yãhꞋ Bën-Shim•onꞋ II Bën-Tzã•doqꞋ (the last true Ko•heinꞋ ha-Jã•dolꞋ, who became known as the MorꞋeih TzëꞋdëq and to the same recipient—his rabidly apostatizing Hellenist brother, Yᵊho•shuꞋa Bën-Shim•onꞋ II Bën-Tzã•doqꞋ, the first Hellenist Ko•heinꞋ hã-RëshꞋa (and his successors). (More details in our Kha•nukh•ãhꞋ page.)
CD developed under the names Zadokite Fragments, Damascus Covenant and Damascus Document. R. Solomon Schechter discovered the document in 1896 in the gᵊniz•ãhꞋ of the ËꞋzᵊr•ã Synagogue in Old Cairo, Egypt, where it was subsequently designated Cairo Damascus (CD).
Schechter published CD under the title Solomon Fragments of a Zadokite Work (Cambridge: Cambridge University Press, 1910). The title was influenced by the frequent mention of the "sons of Tzã•doqꞋ" within the document.
In 1947, the Community Rule (1QS) manuscript was discovered in cave one at Qumran. Scholars noticed a similarity between it and CD and much discussion was generated about its ancient link to the Qumran community. At Qumran, Cave six proved to validate this hypothesis when an actual fragment of CD was found.
C.E. [Glos A-D, updated: 2006.04.27]
Common Era. The designation A.D. ("anno dominum"; Latin meaning "year of the lord") begs the question that the "lord" has come in the Christian image (and implying that the previous, Judaic, era wasn't "of the Lord"), which is patently offensive to Jews. The Hebrew translation is הַסְּפִירָה (ha-sᵊphir•ãhꞋ; of the count).
ca. [Glos A-D, updated: 2006.04.27]
circa; approximately, referring to a date or time.
דָּם [Glos A-D, updated: 2021.05.14]
dãm these were all regarded as (nëphꞋësh-spiritually) connected; that the דָּם of אָדָם must be returned to its ultimate origin: אֲדָמָה.
To understand the key role of דָּם in the tectonic magnitude of Avᵊrã•hãmꞋ's "religious" change, weaning himself from idolatry, one must first understand how the change differed from how דָּם had always been perceived before Avᵊrã•hãmꞋ.
(See also qã•rᵊb•ãnꞋ.)
דַרְדַּעִים [Glos A-D, updated: 2013.10.09]
Plural (indicating "members of…") of a portmanteau of דוֹר דֵעָה, forming the name of one of the four ancient sages, דַרְדַּע (Mᵊlãkh•imꞋ ãlꞋëph 5.11), indicative of the ultimate generation of wisdom — the generation that basked in the wisdom of ShᵊlomꞋoh ha-MëꞋlëkh.
דַרְדַּעִים refers specifically to the 19th century C.E. restoration movement of the Tei•mãn•imꞋ No•sakhꞋ בֲּלַאדִי, inspired by Rav יִחְיָּיא קָאפֵח (1853-1932 C.E.), to restore a דַרְדַּע-like generation — peeling off the foreign scales of Ash•kᵊnazꞋim-imposed European (Christian) Gnosticism — Qa•bãl•ãhꞋ — in order to reorient to the ultimate Generation of Knowledge — the generation of ShᵊlomꞋoh ha-MëꞋlëkh ("Kafah," Ency. Jud., 10.670).
דָת [Glos A-D, updated: 2020.03.20]
dãt (n.);
דָת, the scientific inquiry of their era to relate to the Creator of the universe, is what distinguished Avᵊrã•hãmꞋ, our patriarchs and their legitimate descendants ever since from the goy•imꞋ.
The dãt of Yi•sᵊr•ã•eilꞋ is Ta•na"khꞋ-centric, monotheistic-jurisprudence as a theology. (“Religion” and “faith” are not the same as a theology. Like the teachings of priests and muftis, 19th century C.E. and Post-Enlightenment “Orthodox” is a theosophy that was fixed in the Dark Ages and fails the criteria of a rational theology.)
דָתִי (dãt•iꞋ) m. adj.; one who is conscientious regarding his or her theology (in contrast to ritually “devoutly religious” in theosophy). When describing Jews this refers to one who aspires to practice the theology of Ta•na"khꞋ-centric monotheistic-jurisprudence. Only in PEMRH: dat•iꞋ is ignorantly and sanctimoniously assumed to describe Orthodox Judaism exclusively.
“Tradition”, by contrast, is מָסֹרֶת.
דָבַר [Glos A-D, updated: 2024.03.24]
Dã•vãrꞋ
(pl.) דְבָרִים (Dᵊvãr•imꞋ; speakings, matters, things) is the fifth book of Tōr•ãhꞋ shë-bikh•tãvꞋ), Hellenized / de-Judaized (Hellenized) to "Deuteronomy." The masc. combinative pl. is -דִברֵי (di•vᵊr•eiꞋ-…; [Oral] Speakings [of…]).
 of Idu, Giza 200x256.jpg "Egyptian ''god'' emerging from false door in bedrock of ''Holy Mountain,'' Giza") |
 of Idu, Giza 594x885.png "Click to enlarge"){kind=small} False door in rock, into inner (3rd) sanctum, with |
דְּבִיר — contrary to some speculators (occasionally with an agenda, often religious-based), the etymology of Dᵊvir derives from the shōrꞋësh dã•vãrꞋ (דבר, "dbr"). This tracks back, via Semitic Aramaic (not the cousin parallel Arabic!) to Ugaritic cBCE 6000! While Dᵊvir converges with the דִּבּוּרִים of the associated learned oracle whose dovetail with Tōr•ãhꞋ: "sweet as honey, the connotation paralleling the Egyptian 
in meaning, there seems to be no etymological connection between Hebrew "dbr" and Egyptian "biyt".
The connotational relationship is further cemented by the Egyptian coupling of with 
to refer to an Oracle. A fortiori, this strong connection is reinforced by the Hebrew DᵊvōrꞋãh
Keeping in mind the long history of the Sojourn in Egypt, and the effects of assimilation, the Egyptian connotation differed in connoting a Divine Oracle; particularly related to Tut
dbr (“Oracle”). The connotation in Hebrew certainly differed according to the individual superstitiousness popular among much of the public.
In Temple architecture, Dᵊvir referred to the Divine god-Oracle, expressed as an icon. For Yi•sᵊr•ã•eilꞋ, this was the non-anthropomorphic A•rōnꞋ ha-Bᵊrit, in contrast to Egyptian and other religions whose icons were anthropomorphic (Hellenized to "idol"). In both cases, however, the Dᵊvir was believed to function as an ancient communication-oracle of the Divine.
Accordingly, for Yi•sᵊr•ã•eilꞋ, as well as for other goy•imꞋ, the Dᵊvir resided in the innermost sanctum of a Temple—named for its resident icon: the Dᵊvir!
(combin.) …דְבַר (dᵊvar; the matter of…, the affair of…, a talk about…). This combinative sing. form is often coupled with דְבַר תּוֹרָה, a short "talk" (speaking) on the pã•rãsh•atꞋ shã•vuꞋa, which is de rigueur at every get-together of Jews (or גֵּרִים).
דְִּבוׂרֵָה ׁׁׂׂ(DᵊvōrꞋãh, bee); Anglicized to Deborah—who, additionally, was a נְבִיאָ֔ה (See also Dᵊvir)
דִברֵי הַיָּמִים (Di•vᵊr•eiꞋ-ha-Yãm•imꞋ; Speakings of the Days) are two books of Ta•na"khꞋ, ãꞋlëph (first) and Beit (second) Hellenized / de-Judaized (Hellenized) to "Chronicles," the last two books in the Bible.
(pl.) דִבְּרוֹת (di•bᵊr•otꞋ; speakings, matters, things). The fem. sing., דִּבְרָה, in PEMRH: connotes "word" (as in "My word is my bond"). The fem. pl., is best known in the phrase עֲשֶׂרֶת הַדִּבְּרוֹת (A•sërꞋët ha-Di•bᵊr•otꞋ; the Ten Speakings), Hellenized to "commandments."
Dã•vãrꞋ and the plural participle, דְבָרִים (Dᵊvãr•imꞋ, speakings, things or matters) are synonyms of אָמַר (ã•marꞋ; say, tell) and its cognate participles. Both refer to the spoken word. To keep these two straight, we try to be consistent in rendering the first and its cognates as speak or speakings and the latter as say, tell, sayings or tellings.
Both of the above contrast with the verb כָּתַב (kã•tavꞋ; to write) and its cognates, כָּתוּב (kã•tuvꞋ; written), כְּתֻבָּה (kᵊtub•ãhꞋ; a writing, especially a marriage contract) and בִּכְתָב (bi-khᵊtav; in writing, usually rendered "written"; as in Tōr•ãhꞋ shë-bikh•tãvꞋ, written Tōr•ãhꞋ). The generic term for "word," which carries no implication of whether spoken or written, is מִלָּה (mil•ãhꞋ; "word").
דָּוִד [Glos A-D, updated: 2021.02.20]
Dã•widꞋ
דַּוְקָא [Glos A-D, updated: 2009.04.27]
DavꞋqã,
דֶּלֶת [Glos A-D, updated: 2019.07.21]
dëlꞋët;
Denucleation [Glos_A-D, updated: 2024.02.05]
Denucleate; specifically, the ouster, by Shãr NãꞋbū-kūd•ūri•ūt•zūrꞋ ("King Nebuchadnezzar Jr."), of the essential ruling nucleus of YᵊhūdꞋãh government (only)—in Yᵊrū•shã•laꞋyim (only)—in BCE 586! Only the nucleus of the YᵊhūdꞋãh government, in Yᵊrū•shã•laꞋyim, were forced into exile and dispersals throughout Neo-Bã•vëlꞋ. (Coined here 2024.02.05 for clarity due to the confusing connotation of enucleation (Webster, enucleate) as primarily a painfully detailed explication or a physical connotation of decapitation (of the ruling nucleus of government).
Denucleation was NOT an "Exile of the Jews"! In fact, this new strategy of NãꞋbū-kūd•ūri•ūt•zūrꞋ was considered humanitarian contrasted with previous conquerors who, in a few cases, behaved almost as savagely and despicably as Khamas.
דְרָשׁ [Glos A-D, updated: 2006.04.27]
Dᵊrãsh;
דְרָשָׁה (dᵊrãsh•ãhꞋ) is a discourse or sermon (synonym שִׁעוּר (shi•urꞋ; lesson).
Another cognate from this verb is מִדרָשׁ.
"Regards/greetings to…" is …דְרִישַׁת שָׁלוֹם לְ (dᵊrish•atꞋ shã•lomꞋ lᵊ…; lit. "inquiry into the peace/welfare of…").
דְּבַשׁ [Glos A-D, updated: 2017.05.07]
dᵊvash;
דֶרֶךְ [Glos A-D, updated: 2006.06.18]
DërꞋëkh;
The only two north-south caravan routes through the Levant were:
דֶרֶךְ הַיָם — along the Mediterranean coast, and
דֶרֶךְ הַמֶלֶךְ — along the east bank of Nᵊhar Ya•rᵊd•einꞋ (present-day Jordan).
Scholars suggest that before the religion of the Patriarchs was known as Judaism, it was simply called "the Way," or DërꞋëkh י--ה. They base this on the phrase in Shᵊm•otꞋ 18:20: "…הַדֶּרֶךְ יֵלְכוּ בָהּ" (…ha-dërꞋëkh, yei•lᵊkh•uꞋ bãh; …the Way—they shall walk in it).
Abudraham also remarks that the letter ע (ayꞋin) of the word שְׁמַע (Shᵊma!; hearken!) and the letter ד (dalꞋët) of the word אֶחָד (ë•khadꞋ; one) are traditionally written larger than the other letters in the SeiꞋphër Tōr•ãhꞋ so as to form the word עֵד (eid; witness). In testifying to the Singularity of ha-Sheim when he recites the 'Shᵊma!' the Jew becomes ha-Sheim's Eid•ãhꞋ. ("Shema, Reading of," Ency. Jud., 14.1370-73).
Evidence for their supposition, however, is sparse. Yet, this is quite close to a title that seems to be encrypted in the SeiphꞋër Tōr•ãhꞋ, in the Shᵊm•aꞋ. In the SeiphꞋër Tōr•ãhꞋ, the Shᵊm•aꞋ begins with a strange enlargement of one letter in the first and last word: שְׁמַע… אֶחָד. The most likely encoding seems to be an acronym, ע"ד; and the acronym most closely suggested by the context is עַל דֶּרֶךְ—"on the Way" or "Enroute," which may be the source of a corruption to "the Way" as well as the source of the view of Tōr•ãhꞋ as a journey through life: "Enroute." Thus, it may be more historically pristine to refer to ע"ד rather than the Hellenist appelation of "Judaism." עֵד (eid; witness) is, then, an encrypted secondary meaning.
דֶרֶךְ י--ה (dërꞋëkh ha-SheimꞋ; the Way of ha-SheimꞋ—cf. "Judaism," EJ 7:1156).
דֶרֶךְ הֲלָכָה (dërꞋëkh Ha•lãkh•ãhꞋ; the Way of Ha•lãkh•ãhꞋ)
יֵלְכוּ (yei•lᵊkh•uꞋ; they will walk, go) is the fu. 3rd pers. masc. pl. pã•alꞋ of הָלַךְ (hã•lakhꞋ; he walked, went), the shorꞋësh of הֲלָכָה (Ha•lãkh•ãhꞋ).
Corroborating this, if bᵊ-Reish•itꞋ 6.9 meant simply “NoꞋakh " 'walked' with Ël•oh•imꞋ, the pã•suqꞋ would have read הָלַךְ (hã•lakhꞋ; he walked). Instead, however, the pã•suqꞋ reads הִתהַלֵּךְ (hit•hã•lakhꞋ; he walked the walk, he walked around, he walked about or he walked himself). This reflexive form suggests a secondary meaning: “he developed Ha•lãkh•ãhꞋ”—synonymous with “making mi•shᵊpãtꞋ.” This seems to corroborate the rational assessment that the compilation of Tōr•ãhꞋ is what ha-SheimꞋ inspired within Mosh•ëhꞋ at Har Sin•aiꞋ, which was the culmination of generations of development within the family of Av•rã•hãmꞋ ãv•iꞋnu, Yi•tzᵊkhãqꞋ ãv•iꞋnu and Yi•sᵊr•ã•eilꞋ. In this sense, see also bᵊ-Reish•itꞋ 48.15.
DërꞋëkh Ha•lãkh•ãhꞋ, therefore, seems to be the original name of the religion, which only came to be known as Judaism (Judean-ism or Jew-daism) when דֶרֶךְ הֲלָכָה became known among the Goy•imꞋ as the religion of the Judeans (Jew-dians).
Also in this Hellenizing process, the Goy•imꞋ Hellenized יְהוּדָה (Yᵊhud•ãhꞋ) to Judah / Judaea; and יְהוּדִי (Yᵊhud•iꞋ) to Jew—pl. יְהוּדִים (Yᵊhud•imꞋ) to Jews.
Because the term "Judaism" is widely perverted in the modern era (Reform, Conservative, Christian, etc.), we urge a more accurate return to the original, Biblical, phrase(s).
דְבֵקוּת [Glos A-D, updated: 2008.05.14]
dᵊveiq•utꞋ;
דִּין [Glos A-D, updated: 2024.02.22]
din;
דִּינָה — the name of Ya•a•qovꞋ's daughter by LeiꞋãh. (Prefixing דִּינָה with מְ produces מְדִינָה.)
דָּן is the verbal root of din; also the name of Ya•a•qovꞋ's 5th son (mother: Bi•lᵊh•ãhꞋ, Rã•kheilꞋ's maid) and Tribe of Yi•sᵊr•ã•eilꞋ.
דָּנִיֵּאל (Book of), Hellenized to "Daniel," is included in the Kᵊtuv•imꞋ books of Ta•na"khꞋ rather than among the Nᵊviy•imꞋ, as one should expect. Note the inaccuracy of the popular translation of דָּנִיֵּאל, "My Judge is Eil" (which is properly שְׁפַטִיֵּאל). The difficulties of distinguishing דַּיָּן from shō•pheitꞋ are vexing and contrasted in Ta•na"khꞋ only in Shᵊmu•eilꞋ ãlꞋëph 24.16; where the phrase "לְדַיָּן וְשָׁפַט" is translated in Tar•gumꞋ Yō•nã•tãnꞋ (Aramaic) as "לְדַיָין וְעָבֵיד דִין." Whereas the modern term-phrase for attorney or lawyer is an עוֹרֵךְ דִּין, in Biblical times דַּיָּן more likely referred to a legal advocate or consultant; i.e. a lawyer or attorney. Example: A da•yãnꞋ dãn di•yunꞋ concerning a din.
"70 Septuples (Weeks)" Of Years Until כָּרֵת מָשִׁ֣יחַ נָגִ֔יד (Yi•rᵊmᵊyãhꞋū ha-Nã•viꞋ )
See also Beit Din
See also Yōm ha-Din
Displacement Mythology [Glos A-D, updated: 2012.08.31]
Any theology that represents that any of its doctrines have superseded or displaced the doctrines of a predecessor religion.
As long as Christianity holds that their intractably Tōr•ãhꞋ-contradicting Καινής Διαθήκης supersedes or trumps Tōr•ãhꞋ, then it is a displacement mythology.
Some Christian movements try to redefine "Replacement Theology" in such a narrow sense that they can deny that they are a Replacement / displacement mythology. However, the fact is that every doctrine that makes Christianity unique from Tōr•ãhꞋ necessarily [a] contradicts Tōr•ãhꞋ (obviously, or it wouldn't be uniquely Christian) and [b] obviously defines Christianity distinctly from Tōr•ãhꞋ.
Further, every uniquely Christian doctrine is exclusively dependent upon the Christian-believed superior authority of their Καινής Διαθήκης, no uniquely Christian doctrine stands up to Tōr•ãhꞋ. The "bottom line" is that, aside from a rare saying here or there, their Καινής Διαθήκης (NT) did not exist until the 4st century C.E. (א & β) and, Eusebius documented, the original Jewish followers rejected the Καινής Διαθήκης (NT) as a gentile and Hellenist apostasy.
displacement mythology, is more accurate than Replacement Theology, further implying the usurpation of the earlier religion. (Eusebius documented that the Hellenist Romans usurped the Nᵊtzãr•imꞋ in 135 C.E. and 333 C.E.
Christianity is a displacement mythology that inherently dangles from the premise that Christ's "grace" has displaced Tōr•ãhꞋ, that Christians have displaced 'natural Jews' to become the 'true, spiritual Jews' of 'true, spiritual Israel'; i.e. thereby displacing historical Israel and the Jews as the Biblically-recognized servants of י--ה. Christian displacement mythology includes ALL doctrines that hold that "salvation" has been redirected to Christians or that Tōr•ãhꞋ-observant Jews without J*esus are lost.
displacement mythology is recognized by historians and other scholars as a cornerstone of misojudaism and the earliest, i.e. original, Christian faith and Church of 135 C.E.
Islam is a second-order displacement mythology, inherently dangling even more tenuously—from the second displacement thread, which still dangles from the first displacement thread—claiming to displace both Christian AND Tōr•ãhꞋ doctrines.
Think about it. Displacement theology is the purest, most pristine and most fundamental expression of idolatry!
Di•wanꞋ
דֻּכָּא [Glos A-D, updated: 2023.12.17]
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| DūkꞋã |
DūkꞋã;
The Ash•kᵊnazꞋim call their Europeanized recipes חֲרֹסֶת (kha•rōꞋsët; clay & potsherds -like mixture).
אַשְׁקְלוֹן [Glos_A-D, updated: 2024.10.14]
 Bronze Age Tels (S), Marina-Ancient Port (N) 0350x230.png "Ashqelon (GglErth) Bronze Age Tels (S), Marina-Ancient Port (N)") |
 Bronze Age Tels (S), Marina-Ancient Port (N) 1530x1000.png "Click to enlarge"){kind=small} AshꞋqᵊlōn (GglErth) Bronze Age Tels (south), Marina-Ancient Port (north) |
ᴷH•ãr•ūmꞋ AshꞋqᵊl-ōn
The known history of AshꞋqᵊlōn stretches back to a Neolithic settlement almost 8 Ka! Since the occupation of this port by the post- LBAC emergent Pūlossians didn't occur until ≈BCE 1150, by deduction, the port was originally operated by the originally dominant naval & merchant marine superpower—the ᵏHa•tᵊ•tūꞋsha, whose history stretches back 12 Ka! The ᵏHa•tᵊ•tūꞋsha dominated the Mediterranean alone until, in the BCE 3ʳᵈ millennium (BCE 3,000—2,001), their confederation with Tzūr; and in the BCE 11ᵗʰ century (≈BCE 1080-1040 ) their joint partnering with Shᵊlōm´ōh ha-Mël´ëkh and Yi•sᵊr•ã•eil´ to extend their joint confederation sea trade routes from perhaps as far north on the Atlantic coast as he British Isles (perhaps, very importantly, see qqq) even trading there with Denmark and Norway).
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