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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•anꞋâ(h), Israel at www.netzarim.co.il
The real content is in the 'Netzarim Quarter'! Click on our logo above for an exciting visit to the 'Netzarim Quarter' where you'll learn about Historical Ribi Yehoshua and his original, Jewish, followers before the great Roman-Hellenist apostasy of 135 C.E.—and even more importantly, how you (whether Jew or non-Jew) can follow the historically true, Judaic, Ribi Yehoshua. In Hebrew, his original followers were called the Netzarim (Hellenized to "Nazarenes").
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.
See also Biblical Math (Numerology)
a-3 [Updated: 2006.04.27]
Latin ms. a-3 (ca. 300-399 C.E.) translated from earlier Greek mss. of the Christian NT.
אָדָם
[Updated: 2019.09.23]
 350x197.jpg "ccc") |
 640x360.jpg "Click to enlarge"){kind=small} c BCE 400,000! Earliest human remains discovered to date; fashioned knives and other tools, cooked meat (photo: Ron Barkai, TAU) |
•dâmꞋ / â•dâmꞋ;
Use of the specifier prefix, □ה, differentiates אָדָם ("man") from הָאָדָם ("the person, human individual"). Contrast with ish
Cognates include אֲדָמָה (a•dâm•âhꞋ; soil, dirt, earth) and the masc. adjective אָדֹם (â•domꞋ; red, lit. "clay-red" or chestnut) and its feminine counterpart, אֲדֻמָּה (a•dum•âhꞋ; red, lit. "clay-red" or chestnut), as in "Red Heiffer".
Oral lore transitioned to recorded history long after the "Big Nᵊti•yâhꞋ", long after the emergence of several variants of humans migrating out of Israel and subsequently mutating to adapt to different regions, and only after the development of written language in Mesopotamia ca. B.C.E. 3200 – enabling, for the first time, the recording of unfolding history.
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 Mesopotamia (in yellow, between Tigris and Euphrates rivers, top center) in the context of the modern Middle East |
Before language and writing, ancient lore around campfires was all the history there was; the only explanation of how everything had come to be as it was when writing, and written (recorded) history, began – ca. B.C.E. 3200. Crystallization of recorded history emerged over the next millennium, including the family tree of Av•râ•hâmꞋ ca. B.C.E. 2187.
The advent of recording unfolding history required that what was known of ancient lore be molded into the then-existing present to fill in the blanks of how things had come to be as they were. Thus, the highlight names known to the Biblical tribal-historians — Middle East Gan EiꞋdën — ancestors and antiquity were strung together to the best of their knowledge. The rabbinic collapsing of the time from the Big NâtꞋâh to Av•râ•hâmꞋ into three millennia, to conclude the earth is less than 6,000 years old and dinosaurs never existed, has been an epic error of assumption.
Recent (2019) research by of the Pan-African Evolution Research Group at the Max Planck Institute for the Science of Human History “argues that our evolutionary past must be understood as the outcome of dynamic changes in connectivity, or gene flow, between early humans scattered across Africa. Viewing past human populations as a succession of discrete branches on an evolutionary tree may be misleading, they said, because it reduces the human story to a series of "splitting times" which may be illusory.”
Thus, humans had, before the era of written language and recorded history, variegated from a bronze-skinned Israeli Semite so newly discovered scientists haven't yet named him (see update), to tall, dark-skinned Kalahari Africans, to Asian Denisovans and stockier pale-skinned European Neanderthals. A priori, when Gan EiꞋdën Semites referred to Nᵊphil•imꞋ and עֲנָקִים, they likely described immigrant bands from Africa.
Scientific research updates
See also Khaw•âhꞋ ("mitochondrial Eve").
אָדוֹן [Updated: 2006.04.27]
•donꞋ;
Only in post-Biblical times, with the Hellenization of the Beit ha-Mi•qᵊdâshꞋ hâ-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 qâ•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 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).
•donꞋ was Hellenized, via LXX, to the Greek κυριος (kurios; sir, lord). See also MorꞋi, rabbꞋi and The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) note 6.24.1.
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עֲגוּנָה [Updated: 2015.10.12]
a•gūn•âhꞋ (from עָגַן);
אַהֲרֹן [Updated: 2006.04.27]
A•har•ōnꞋ
Hellenized / de-Judaized (Hellenized) to "Aaron."
אַהֲבַת עוֹלָם [Updated: 2006.04.27]
A•hav•atꞋ O•lâmꞋ;
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[Updated: 2018.03.14]
See Yah-moses.
אַגָּדָה [Updated: 2007.07.09]
A•jâd•âhꞋ : referring to that portion of rabbinic teachings which is not Ha•lâkh•âhꞋ; consisting of didactic illustrative extrapolations—legends, tales and myths arising out of 'hermeneutic licence'—"comparable to metaphors of poems…" The A•jâd•âhꞋ 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•nâhꞋ and Bâ•ra•yᵊtâꞋ giving descriptive details of the Beit ha-Mi•qᵊdâshꞋ, were mere 'hyperbole.' " "The A•jâd•âhꞋ is first and foremost the creation of Israeli Jewry, from the time of the Beit ha-Mi•qᵊdâshꞋ to the end of the Tal•mudꞋic period."
עַגִ'ין [Updated: 2007.02.26]
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A•jinꞋ
אַחֲרוֹנִים [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 [Updated: 2006.04.27]
Âl•eiꞋnu;
This is the penultimate prayer in morning liturgy of the Tei•mân•iꞋ prayer book (differing only in a few words from other traditions):
"עָלֵינוּ to praise •donꞋ of everything, …
עַלְמָה [Updated: 2010.10.28]
a•lᵊmâhꞋ,
Contrast maiden with bᵊtul•âhꞋ (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 [Updated: 2020.03.19]
am; ranchers & nomadic-herdsmen; (pl. עַמִּים). See contrast of עַם אֶחָד v עַם-הָאָרֶץ.
אַמָּה [Updated: 2019.01.13]
am•âhꞋ;
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•âhꞋ 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•âhꞋ was half a meter (i.e. 50 cm or 20").
עֲמָלֵק [Updated: 2012.12.25]
 250x364.jpg "Amaleiq") |
 980x1427.jpg "Click to enlarge"){kind=small} Map: Israel ca. B.C.E. 1000 |
A•mâ•leiqꞋ; Grandson of Av•râ•hâmꞋ and chronologically preceding the Tribe of Yᵊhud•âhꞋ, Ei•sauꞋ was technically a proto-Jew – an even higher precedent!
Ei•sauꞋ-Εd•omꞋ – culminating in his grandson, A•mâ•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 Tor•âhꞋ). Thus, A•mâ•leiqꞋ (Ei•sauꞋ-Εd•omꞋ) is the prototype of atheist and secular "born Jews" who have relinquished Tor•âhꞋ (and refuse to make tᵊshuv•âhꞋ).
A•mâ•leiqꞋ became clan-patriarch of the ancient archenemy of Israel, pervading Εd•omꞋ and located in what is today's Israeli NëgꞋëv and west-central Jordan, south of Yâm ha-MëlꞋakh, in the regions of Bᵊn•eiꞋ-A•mâ•leiqꞋ ("Amalekites") and "Εd•omꞋ" (see map).
Contrary to English translations and…
אָמַר [Updated: 2006.04.27]
â•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 Dâ•vârꞋ
אָמֵן [Updated: 2020.10.27]
â•meinꞋ;
From אָמַן (â•manꞋ; he/it/who fostered, trained-up or coached to competence, reliability, trustworthiness). See also the cognates אֱמוּנָה and נֶאֱמָן.
עֲמִידָה [Updated: 2006.04.27]
A•mid•âhꞋ;
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| Map: Israel ca. B.C.E. 1000 |
עַמוֹן [Updated: 2006.04.27]
A•mōnꞋ;
אָמוֹרָא, pl. אָמוֹרָאִים [Updated: 2006.04.27]
(Aramaic pl.) •mor•âꞋ, pl. •mor•âyꞋim
עֲמֹרָה [Updated: 2019.10.01]
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 Yâm ha-MëlꞋakh, A•mōr•âhꞋ (modern Numeria, Jordan), Sᵊdōm, TzōꞋar, Khë•vᵊr•onꞋ |
 0350x195.jpg "Amorah (Numeria Gomorrah)") |
 1045x583.jpg "Click to enlarge"){kind=small} A•mōr•âhꞋ (modern Numeria, Jordan) |
עַמְרָם [Updated: 2017.12.21]
AmᵊrâmꞋ; ) or, less likely, Aramaic עֲמַר-ם (he bound them in sheaves, enslaved them).
עַמוֹס [Updated: 2006.04.27]
•mōsꞋ;
עָנָה [Updated: 2010.02.21]
ân•âhꞋ.
There are, according to Ernest Klein, MH 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•yânꞋ instantiated. Scholars are often divided concerning a number of passages in which the bin•yânꞋ 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•yâhꞋu 53.4 & 7.
עָנָן [Updated: 2020.02.23]
ân•ânꞋ; (computing) data-cloud. Distinct from smoke from a fire, which is עָשָׁן.
Ανανιας [Updated: 2011.03.29]
(Ananias)
WIth the exception of Beit-Dâ•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•yâhꞋ; Gracious is Y-h), shortened to חָנָן (Khân•ânꞋ)
anthropomorphism [Updated: 2017.06.06]
(adj. anthropomorphic). The representation of objects (especially a god) as having human form or traits; a form of idolatry. Whenever a Bën-Yi•sᵊr•â•eilꞋ in the Bible references the "Arm," "Hand," "Finger," etc. of י‑‑ה or ël•oh•imꞋ it is, necessarily, figurative; referring to a mortal, human ma•lâkhꞋ.
αντινομος [Updated: 2011.03.29]
(antinomos); Anglicized to antinomian.
antinomian, lit. "anti-law"; Hellenist term meaning anti-Tor•âhꞋ.
ἐπὶ κῶμον [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•gâd•âhꞋ as "dessert" by merely transliterating it into Hebrew letters as אֲפִיקוֹמָן!
This was no different than Jews today who put up a "KhaꞋnūkh•âh Bush" decorated with lights and exchange gifts during Kha•nūkh•âhꞋ in order to compete with the more popular Xmas—or the acculturation of Roman memes from synagogue to Sanhedrin and ka•rᵊpasꞋ to "aphꞋi•qōmꞋân" and reclining while eating. This is only one of a number of assimilations through the millennia that need to be restored.
Αποκρυφα [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 PᵊshitᵊtâꞋ as the canon. See also Pseudepigrapha.
עֲקֵידָה [Updated: 2012.03.13]
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  A•qeid•âhꞋ (incognizant surreal fingerpainting by Yâ•eilꞋ in 1990 – at 4 years old). |
A•qeid•âhꞋ;
Tor•âhꞋ documents that in Av•râ•hâmꞋ'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 (Mᵊlâkh•imꞋ Beit 3.26-27; See also MikhꞋâh 6.7-8).
This episode records how Av•râ•hâmꞋ weaned himself, and his posterity, from this practice.
עֲרָבָה [Updated: 2006.07.19]
 Edom mountains in distance 1840x1232.jpg "ha-Aravah (the plain), with mountains of Εd•omꞋ in distance") |  Gan Uri Gordon Raanana 800x600.jpg "aravah (willow) in Gan Uri Gordon, Raanana") |
a•râv•âhꞋ;
The A•râv•âhꞋ refers to the rift-plain between Yâm ha-MëlꞋakh south to the Gulf of Eil•atꞋ.
עֲרָבִי [Updated: 2006.04.27]
A•râv•iꞋ;
אַרְבֶּה [Updated: 2020.04.07]
arᵊb•ëhꞋ;
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| Arᵊb•ëhꞋ, pink (Cairo, 2004.11). |
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| Arᵊb•ëhꞋ, mature yellow. |
אַרבָּע כְּנָפוֹת [Updated: 2006.04.27]
ArꞋba kᵊnâph•otꞋ;
עָרֵל [Updated: 2019.10.31]
•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•qᵊdâshꞋ 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 [Updated: 2007.07.25]
ËꞋrëtz;
When not otherwise specified, הָאָרֶץ (hâ-ÂꞋrëtz; the land) and בָאָרֶץ (bâ-ÂꞋrëtz; in the land) by convention refers to Yi•sᵊr•â•eilꞋ except when otherwise specified.
חוּץ לָאָרֶץ (khutz lâ-âꞋrëtz; outside of the land) means abroad (relative to Yi•sᵊr•â•eilꞋ; i.e., outside of Yi•sᵊr•â•eilꞋ).
Liberal-left and elitist with a circulation of only about 65,000, hâ-ÂꞋrëtz is the smallest of Israel's "major three" independent Hebrew newspapers.
hâ-ÂꞋrëtz has an English on-line site where you can—and I implore you to—post your views at www.haaretz.com
עֲרִיכַת הַשׁוּלחָן [Updated: 2007.03.16]
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A•rikh•atꞋ ha-Shul•khânꞋ;
The model for the Nᵊtzâr•imꞋ virtual counterpart is the Kha•sid•imꞋ custom of attendance by all tal•mid•imꞋ Nᵊtzâr•imꞋ at the meal table, led by the Tza•diqꞋ (Pâ•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 [Updated: 2007.09.02]
ârᵊl•âhꞋ;
Adj. (masc.) עָרֵל (â•reilꞋ), pl. עֲרֵלִים (a•reil•imꞋ), uncircumcised.
אָרוֹן [Updated: 2019.11.17]
•ronꞋ;
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 A•rōnꞋ ha-Bᵊrit; kᵊrūv•imꞋ on the Ka•pōrꞋët (not women “angels”) |
אֲרוֹן בְּרִית יי (A•ronꞋ bᵊrit י--ה; Chest of a Pact of י--ה).
אֲרוֹן בְּרִית הָאֱלֹהִים (A•ronꞋ bᵊrit hâ-Ël•oh•imꞋ; Chest of the Pact of Ël•oh•imꞋ).
אֲרוֹן הָאֱלֹהִים (A•ronꞋ hâ-Ël•oh•imꞋ; the Chest of Ël•oh•imꞋ).
אֲרוֹן הָעֵדוּת (A•ronꞋ hâ-Eid•utꞋ; the Chest of Evidence {popularly "Testimony"}).
אֲרוֹן הַקֹּדֶשׁ (A•ronꞋ ha-QoꞋdësh; the Chest of Holiness).
עַרְבִית [Updated: 2006.04.27]
Arᵊv•itꞋ;
עָשָׂה [Updated: 2006.12.21]
Âs•âhꞋ;
עֲשֶׂרֶת הַדְּבָרִים [Updated: 2017.07.25]
Biblical A•sërꞋët ha-Dᵊvâr•imꞋ,
אָשָׁם [Updated: 2020.04.09]
•shâmꞋ; to alleviate guilt in cases of uncertainty concerning whether, in a known situation, one has, or has not, violated a mi•tzᵊwâhꞋ Tōr•âhꞋ. Examples:
אַשְׁכְּנַזִּי [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 [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 (•sheirꞋ); favored by A•shurꞋ, the God of fortune and validation; fortunate, validated – name of Ya•a•qovꞋ's 8th son (mother: Zi•lᵊp•âhꞋ, LeiꞋâh's maid).
אַשְׁרָה (a•shᵊr•âhꞋ); 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.
אָסוּר [Updated: 2006.04.27]
•sūrꞋ (adj.);
עַתּוּד [Updated: 2010.09.01]
Ä•tūdꞋ;
עָצַר [Updated: 2006.04.27]
•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 [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 Sâ•tânꞋ 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.
אַבַדּוֹן [Updated: 2006.04.27]
A•vad•ōnꞋ;
עֲבֵרָה [Updated: 2010.07.13]
A•veir•âhꞋ;
Plural is עֲבֵרוֹת (a•veir•ōtꞋ).
עֲבַרְיָן (a•var•yânꞋ) is an overstepper, transgressor or trespasser of a boundary; viz., Tor•âhꞋ unless otherwise indicated by the context. Pl. is עֲבַרְיָנִים (a•var•yân•imꞋ). Compare and contrast with the adjective פְּלִילִי (pᵊlil•iyꞋ; criminal).
אָבִיב [Updated: 2017.06.02]
â•vivꞋ;
עֲבוֹדָה [Updated: 2017.09.06]
A•vōd•âhꞋ: goals, which are appropriate and encouraged at all times, including Sha•bâtꞋ) + (lᵊ‑ha•vᵊdilꞋ) subset מְלָאכָה (effort expended in pursuit of a goal primarily corporeal, worldly = profane, goals that are prohibited on Sha•bâtꞋ).
Related cognates include:
עֶבֶד (ëvꞋëd; employee, worker, servant or slave); pl. עֲבָדִים (a•vâd•imꞋ; employees, workers, servants or slaves)
עַבְדִּי (a•vᵊd•iꞋ; my employee, worker, servant or slave)
עֲבוֹדָה זָרָה [Updated: 2008.05.14]
A•vōd•âhꞋ zâr•âhꞋ
עָוֶל [Updated: 2006.05.17]
ÂꞋwël;
אָוֶן [Updated: 2006.05.17]
ÂꞋwën;
עָווֹן or עָוֹן [Updated: 2006.04.27]
•wonꞋ;
אָב [Updated: 2020.02.08]
âv (irreg. pl. fem. ending אָבוֹת; âv•ōtꞋ);
אַבְרָהָם [Updated: 2006.04.27]
 |
 Ur, in the south of modern Iraq not far from the Persian Gulf |
Avᵊrâ•hâmꞋ
Born in Ur, Mesopotamia, his birth name was אַבְרָם (AvᵊrâmꞋ; a compound formed from אַב + רָם).
As AvᵊrâmꞋ 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 AvᵊrâmꞋ to the man-gods of their era: their own BaꞋal and the Egyptian Horus, predecessors of the later Hellenists' Ζεύς – describing AvᵊrâmꞋ as נְשִׂיא אֱלֹהִים (bᵊ-Reish•itꞋ 23.6).
Accordingly, AvᵊrâmꞋ became popularly called אַבְרָהָם (Avᵊrâ•hâmꞋ; 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 Âv•iꞋnu (our father, patriarch).
אַ͏ֽיִל [Updated: 2020.04.18]
 |
 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.
עַ͏ֽיִן [Updated: 2019.11.01]
AꞋyin;
עֲזָאזֵל [Updated: 2006.04.27]
Az•â•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•âmꞋ li-vᵊrâkh•âhꞋ; 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•bânꞋ and subsequent release of the a•qeid•âhꞋ.
Thus, the popular expletive – "לַעֲזָאזֵל!"
בְּ [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:
 |
| Beil |
[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•âhꞋ (master blaster) is the one who blows the sho•pharꞋ. BaꞋal tᵊshuv•âhꞋ (master responder), probably the most respected of all, is one who makes tᵊshuv•âhꞋ.
בַּד [Updated: 2020.01.28]
bad (rhymes with odd);
בֲּלַדִי, also spelled בֲּלַאדִי [Updated: 2006.04.27]
Ba•lad•iꞋ;
The original and pristine faithful, rejecting a surge of Reform ShamꞋi espousing Zo•harꞋ and Qa•bâl•âhꞋ in the 1600s, took the name Ba•lad•iꞋ—the "native" Tor•âhꞋ tradition of the Tei•mân•iꞋ.
נֹסַח בֲלַאדִי (No•sakhꞋ Ba•lad•iꞋ; native version, lit. native taste).
בָּלָגָן [Updated: 2009.09.17]
bâ•lâg•ânꞋ;
בָּלָה or Aramaic בְּלָא [Updated: 2008.08.09]
Bâl•âhꞋ (Aramaic bᵊlâ);
"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•shâ•layꞋim and the בְּלָא of the Nᵊtzâr•imꞋ in 135 C.E.
The conclusion of this window, marked by the re-emergence of Israel as a nation, the recovery of Yᵊru•shâ•layꞋim and the re-emergence of the Nᵊtzâr•imꞋ, permits the calculation of the 3½ units used by Dâ•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 "Dâ•ni•eilꞋ's year."
From this, one can easily calculate Dâ•ni•eilꞋ months, weeks, and days. Plugging these values back into the prophecies of Dâ•ni•eilꞋ yields interesting results.
Christians who are false prophets by the criteria of Dᵊvâr•imꞋ 13:2-6, most of whom can't even read Hebrew much less follow the Aramic of Dâ•ni•eilꞋ, point to Dâ•ni•eilꞋ2:34-35 & 44 and Rev. 16:19. However, Dâ•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."
Dâ•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 [Updated: 2016.10.30]
(Aramaic) Bar;
שִׁמְעוֹן בַּר יוֹחַאי [Updated: 2013.09.27]
Shim•onꞋ Bar Yo•khaiꞋ
Rab•ânꞋ Shim•onꞋ Bar Yo•khaiꞋ, one of the most eminent tal•mid•imꞋ of Tan•âꞋ RabꞋi A•qiꞋvâ (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•lâkh•âhꞋ 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•ânꞋ 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•bâl•âhꞋ, "Sheim Tov": the 14th century C.E. ZoꞋhar.
While the most pristine tradition of the Tei•mân•imꞋ (בֲּלַאדִי) celebrate Rab•ânꞋ Shim•onꞋ Bar Yo•khaiꞋ, chanting a poem about him in chorus in Beit KᵊnësꞋët on holidays, they rejected the ZoꞋhar as illegitimate.
בָּרַיתַא [Updated: 2006.04.27]
(Aramaic) Bâ•ra•yᵊtâꞋ
Βαρναβας [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-Nâ•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 [Updated: 2006.04.27]
Ba•sa"dꞋ;
בָּשָׂר [Updated: 2008.03.26]
bâ•sârꞋ,
בַּת [Updated: 2006.04.27]
Bat-;
בַּת קוֹל – Bat Qol; "daughter of a voice," a Hebrew idiom meaning "a voice out of the heavens."
 857x574.jpg "Bavel (Babylon), Iraq (Andre Sinou, 2003)")
בָּבֶל [Updated: 2006.04.27]
Bâ•vëlꞋ;
בַּיִת [Updated: 2006.04.27]
BayꞋit;
B.C.E. [Updated: 2006.04.27]
Before the Common Era. The designation B.C. ("before christ") begs the question that "christ" has come in the Christian image, which is patently offensive to Jews. The Hebrew translation is לִפְנֵי הַסְפִירָה (li-phᵊn•eiꞋ ha-sᵊphir•âhꞋ; before the count).
בְּדִיקָה [Updated: 2019.10.02]
bᵊdiq•âhꞋ;
בְּדִיקת-חָמֵץ — the first element of Bei•ūrꞋ Khâ•meitzꞋ is conducted after dusk of the evening before PësꞋakh.
בְּדִיקת-דָּם (as in an annual physical)
בְּאֵר [Updated: 2015.08.02]
; pl. בְּאֵרוֹת bᵊeir;
בְּעֶזרַת הַשֵׁם יִתבָּרַךְ [Updated: 2007.03.08]
bᵊ-ëz•ratꞋ ha-SheimꞋ yit•bâ•rakhꞋ;
בָּמָה, בָּמוֹת, בִּימָה [Updated: 2012.02.05]
 |
 בָּמָהKᵊna•an•itꞋ at Har MᵊgidꞋo (approx. 26 ft. diam. x 5 ft. high) |
בִּנְיָן [Updated: 2010.02.21]
bin•yânꞋ;
With few exceptions, verbs are all found in one of seven bin•yân•imꞋ:
| Transitive | Intransitive | ||
|---|---|---|---|
| Active | Passive | Reflexive | |
| Simple | pa•alꞋ | niph•alꞋ | |
| Causative | hiph•ilꞋ | huph•alꞋ | |
| Intensive | pi•eilꞋ | pu•alꞋ | hit•pâ•eilꞋ |
בִּכּוּר [Updated: 2019.06.06]
bi•kurꞋ;
בִּכּוּרָה (bi•kur•âhꞋ; 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 qârᵊbânꞋ
בְּכוֹרָה (bᵊkhōr•âhꞋ; double-portion birthright of the firstborn male or firstborn daughter).
בְּלִיַּעַל [Updated: 2010.06.04]
Bᵊli•yaꞋal;
בְּמִדבַּר 
[Updated: 2006.04.27]
 300x200.jpg "Midbar-north wadi kelt (k-etzion.co.il)")
bᵊ-Mid•barꞋ;
-בֶּן [Updated: 2019.09.27]
Bën-;
The Aramaic parallel is בַּר (Bar).
בֶּן-אָדָם
bën-â•dâmꞋ; person. While this phrase literally means "a son of â•dâmꞋ," it is a Hebrew idiom very similar to בֶּן-נֹחַ (Bën-NoꞋakh; a son of "Noah," colloquially a gentile), and means "a mortal person"—the exact antithesis of the preposterous divine connotations which Christians would ascribe to it.
בֶּן-דָוִד
Bën-Dâ•widꞋ; son of Dâ•widꞋ (Hellenized to "David")
Bën dod; cousin, lit. "son of an uncle," referring to our uncle יִשְׁמָעֵאל (Yish•mâ•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•râv•imꞋ).
בֶּן-נֹחַ
Bën-NoꞋakh, see Bᵊn•eiꞋ-NoꞋakh
בְּנֵי-יִשְׂרָאֵל
Bᵊn•eiꞋ-Yi•sᵊr•â•eilꞋ; sons (by extension, children) of Israel.
בִּנְיָמִין
Binᵊyâ•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: Râ•kheilꞋ).
בְּנֵי-הַיִצְהָר
Bᵊn•eiꞋ-ha•Yi•tzᵊhârꞋ; the sons of bright-clarity; i.e., the two Tōr•âhꞋ-centric mortals anointed with extra-virgin olive-oil to the perpetual Tōr•âhꞋ-centric offices of Kō•heinꞋ ha-Jâ•dōlꞋ and mëlꞋëkh Yi•sᵊr•â•eilꞋ.
בְּתוּלָה [Updated: 2018.08.08]
bᵊtul•âhꞋ;
Contrast with a•lᵊm•âhꞋ (maiden).
בֶּן זַכַּאי [Updated: 2014.10.30]
Bën-Za•kaiꞋ;
בְּרָכָה [Updated: 2020.07.02]
bᵊrâkh•âhꞋ;
The passive present verb is בָּרוּךְ, from the trans. pi•eilꞋ בֵּרַךְ, which is, in turn, from the root בָּרַךְ. Thus, Bâ•rukhꞋ ha-SheimꞋ means "Blessed is 'the Name'." See also שַׁח (bow down, prostrate).
Bᵊrâkh•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 Tor•âhꞋ. Yᵊhud•âhꞋ means "he who shall confess-thanks."
A bᵊrâkh•âhꞋ is in order for every first or special event perceived by any of the five senses, and may be organized accordingly.
בְּרֵאשִׁית [Updated: 2006.04.27]
bᵊ-Reish•itꞋ;
Cognate רִאשׁוֹן (rish•onꞋ); first, from Rosh.
Welcome! (lit. May the man-coming be blessed); fem. בָּרוּךְ הַבָּאָה pl. בְּרוּכִים הַבָּאִים
בְּרִית [Updated: 2018.07.03]
Bᵊrit; הֶסְכֵּם.
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| How is the בְּרִית מִילָה mathematically equivalent to tuning the bell (BBC vid)"? (click BBC link & adjacent "more" icon) |
"Bᵊrit", when not otherwise specified, refers to the בְּרִית מִילָה — the core, "circumcision alliance" that is the mnemonic, bell-tuning meme, commanded as the Tōr•âhꞋ definition of Am Yi•sᵊr•â•eilꞋ / "Who is a Jew?" (bᵊ-Reish•itꞋ 17.10-14)
The theme of a contract between mortals and the Meta-world that we read relative to Av•râ•hâmꞋ, Yi•tzᵊkhâqꞋ, Yi•sᵊr•â•eilꞋ, Mosh•ëhꞋ and Dâ•widꞋ ha-MëlꞋëkh is intrinsic to, and typical of, many, perhaps virtually all, ancient Egyptian and Mesopotamian religions. A negotiated contract with the Meta-world 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 religion of Av•râ•hâmꞋ, Yi•tzᵊkhâqꞋ and Yi•sᵊr•â•eilꞋ was the incorporation of the Meta-Party as the Singularity Creator, abandoning the idolatry of the pantheon of all other peoples (the גּוֹיִם).
The theme of a negotiated pact evolved from Egyptian and Mesopotamian mythology into Hellenist Roman mythology as pax deorum.
בִּרְכּוֹן [Updated: 2011.10.21]
Birk•onꞋ;
The Birk•onꞋ includes:
בִּרכַּת הַמָּזוֹן (Bi•rᵊk•atꞋ ha-Mâ•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-Mâ•zonꞋ consists of 4 bᵊrâkh•otꞋ:
בִּרכַּת הַזָּן (Bi•rᵊk•atꞋ ha-Zân; blessing of the Sustainer)
בִּרכַּת הָאָרֶץ (Bi•rᵊk•atꞋ hâ-ÂꞋrëtz)
בּוֹנֵה בְרַחֲמָיו אֶת יְרוּשָׁלַיִם (Bon•eihꞋ; Yᵊru•shâ•layꞋim; Builder of Yᵊru•shâ•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 Shâ•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•phâsh•otꞋ; blessing of the Creator of nᵊphâsh•otꞋ), recited after any food or beverage (including water) not requiring either the Bi•rᵊk•atꞋ ha-Mâ•zonꞋ or the Bi•rᵊk•atꞋ Mei•einꞋ Shâ•loshꞋ. The bᵊrâkh•âhꞋ reads:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא נְפָשׁוֹת רַבּוֹת עַל כָּל מַה שֶׁבָּרָא חַי הָעוֹלָמִים:
בֵּעוּר חָמֵץ [Updated: 2019.10.03]
Bei•ūrꞋ Khâ•meitzꞋ;
בֵּיתּוֹסִים / Ήρωδιανοί [Updated: 2014.11.16]
Boethusians = Herodians; "Priestly party under the reign of King Herod and his successors; called by the Rabbis 'Boethusians,' as adherents of the family of Boethus."
The Hellenist Jewish traitor, Ιώσηπος (Josephus), recounts how the Εd•om•iꞋ 'King of the Jews,' Herod the Great, became enamored with Mariamne, the daughter of one Σίμων, a citizen of Yᵊru•shâ•laꞋyim who was the son of Βόηθος (Boethus) 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 Boethus 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-Jâ•dolꞋ, displacing him with Σίμων son of Boethus. Thereafter, the Hellenist "Boethusian priests", perhaps not genealogically ko•han•imꞋ at all – became inextricably linked to the Herod family – Ήρωδιανοί . Since the serving Boethusian (Herodian) High Priest became synonymous with the Ko•heinꞋ hâ-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 Boethusians were also documented to hire false witnesses (To•sëphꞋᵊtâ, Ma•sëkꞋët Rosh ha-Shân•âhꞋ 1.15; Bâ•vᵊl•iꞋ ibid. 22b; Yᵊru•sha•lᵊm•iꞋ ibid. 57d).
The Mi•dᵊrâshꞋ about Boethus being a disciple of Antigonus of Soko (near Khë•vᵊr•onꞋ) is considered non-historical and cannot demonstrate that Boethus was a legitimate Ko•heinꞋ.
(King Herod the Great and Mariamne had one son: Herod (II) Boethus, who married his own niece, Herodias, by whom they gave birth to a daughter – Salome.)
בּוּץ [Updated: 2020.01.28]
būtz;
CD (Cairo Damascus) [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•yâhꞋ Bën-Shim•onꞋ II Bën-Tzâ•doqꞋ (the last true Ko•heinꞋ ha-Jâ•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-Tzâ•doqꞋ, the first Hellenist Ko•heinꞋ hâ-RëshꞋa (and his successors). (More details in our Kha•nukh•âhꞋ page.)
CD developed under the names Zadokite Fragments, Damascus Covenant and Damascus Document. R. Solomon Schechter discovered the document in 1896 in the gᵊniz•âhꞋ of the ËꞋzᵊr•â 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 Tzâ•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. [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•âhꞋ; of the count).
ca. [Updated: 2006.04.27]
circa; approximately, referring to a date or time.
דָּם [Updated: 2019.06.10]
Dâm,
דַרְדַּעִים [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 (Mᵊlâkh•imꞋ ÂlꞋëph 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•mân•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•bâl•âhꞋ – in order to reorient to the ultimate Generation of Knowledge – the generation of ShᵊlomꞋoh ha-MëꞋlëkh ("Kafah," Ency. Jud., 10.670).
דָת [Updated: 2020.03.20]
dât (n.);
דָת, the scientific inquiry of their era to relate to the Creator of the universe, is what distinguished Avᵊrâ•hâmꞋ, our patriarchs and their legitimate descendants ever since from the goy•imꞋ.
The dât of Yi•sᵊr•â•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 (dât•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 MH: dat•iꞋ is ignorantly and sanctimoniously assumed to describe Orthodox Judaism exclusively.
“Tradition”, by contrast, is מָסֹרֶת.
דָבַר [Updated: 2019.11.16]
Dâ•vârꞋ
(pl.) דְבָרִים (Dᵊvâr•imꞋ; speakings, matters, things) is the fifth book of Tor•âhꞋ shë-bikh•tâvꞋ), Hellenized / de-Judaized (Hellenized) to "Deuteronomy." The masc. combinative pl. is -דִברֵי (di•vᵊr•eiꞋ-…; [Oral] Speakings [of…]).
(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 pâ•râsh•atꞋ shâ•vuꞋa, which is de rigueur at every get-together of Jews (or גֵּרִים).
דִברֵי הַיָּמִים (Di•vᵊr•eiꞋ-ha-Yâm•imꞋ; Speakings of the Days) are two books of Ta•na"khꞋ, ÂꞋlëph (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 MH 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."
Dâ•vârꞋ and the plural participle, דְבָרִים (Dᵊvâr•imꞋ, speakings, things or matters) are synonyms of אָמַר (â•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 (kâ•tavꞋ; to write) and its cognates, כָּתוּב (kâ•tuvꞋ; written), כְּתֻבָּה (kᵊtub•âhꞋ; a writing, especially a marriage contract) and בִּכְתָב (bi-khᵊtav; in writing, usually rendered "written"; as in Tor•âhꞋ shë-bikh•tâvꞋ, written Tor•âhꞋ). The generic term for "word," which carries no implication of whether spoken or written, is מִלָּה (mil•âhꞋ; "word").
בֵּית דָּוִד [Updated: 2006.07.06]
Beit Dâ•widꞋ;
"Beloved," a cognate of "love," by comparison, more properly reflects אָהוּב (â•huvꞋ; beloved-man) or the fem. אֲהוּבָה (a•huv•âhꞋ; beloved-woman), from the verb אָהַב (â•havꞋ; he loved).
Thus, דוֹדִי (dod•iꞋ), in לְכָה דוֹדִי (Lᵊkh•aꞋ Dod•iꞋ; Let's go, my bosom-buddy—not "come, my beloved"), means "my bosom buddy"—where both the verb and noun are masc. sing. Thus, Lᵊkh•aꞋ Dod•iꞋ negates the conventional Qa•bâl•âhꞋ explanation of going forth to greet the (feminine) Shab•âtꞋ. Rather, it corroborates the Biblical theme of Israel, the wife, going forth to greet her Husband, י--ה, on Shab•âtꞋ.
דַּוְקָא [Updated: 2009.04.27]
DavꞋqâ,
דֶּלֶת [Updated: 2019.07.21]
dëlꞋët;
דְרָשׁ [Updated: 2006.04.27]
Dᵊrâsh;
דְרָשָׁה (dᵊrâsh•âhꞋ) 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 shâ•lomꞋ lᵊ…; lit. "inquiry into the peace/welfare of…").
דְּבַשׁ [Updated: 2017.05.07]
dᵊvash;
דֶרֶךְ [Updated: 2006.06.18]
DërꞋëkh;
The only two north-south caravan routes through the Levant were:
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 bâh; …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 Tor•âhꞋ 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•âhꞋ. ("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 Tor•âhꞋ, in the Shᵊm•aꞋ. In the SeiphꞋër Tor•âhꞋ, 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 Tor•âhꞋ 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•lâkh•âhꞋ; the Way of Ha•lâkh•âhꞋ)
יֵלְכוּ (yei•lᵊkh•uꞋ; they will walk, go) is the fu. 3rd pers. masc. pl. pâ•alꞋ of הָלַךְ (hâ•lakhꞋ; he walked, went), the shorꞋësh of הֲלָכָה (Ha•lâkh•âhꞋ).
Corroborating this, if bᵊ-Reish•itꞋ 6.9 meant simply “NoꞋakh " 'walked' with Ël•oh•imꞋ, the pâ•suqꞋ would have read הָלַךְ (hâ•lakhꞋ; he walked). Instead, however, the pâ•suqꞋ reads הִתהַלֵּךְ (hit•hâ•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•lâkh•âhꞋ”—synonymous with “making mi•shᵊpâtꞋ.” This seems to corroborate the rational assessment that the compilation of Tor•âhꞋ 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•râ•hâmꞋ Âv•iꞋnu, Yi•tzᵊkhâqꞋ Âv•iꞋnu and Yi•sᵊr•â•eilꞋ. In this sense, see also bᵊ-Reish•itꞋ 48.15.
DërꞋëkh Ha•lâkh•âhꞋ, 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•âhꞋ) 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 [Updated: 2008.05.14]
dᵊveiq•utꞋ;
דְּבִיר [Updated: 2020.03.09]
 of Idu, Giza 200x256.jpg "Egyptian ''god'' emerging from false door in bedrock of ''Holy Mountain,'' Giza") |
| False door in rock, into inner (3rd) sanctum, with |
Dᵊvir; the point from which gods were believed to emerge from a mountain believed to be holy, via a false stone door, enclosed in the hindmost room of Egyptian temples, and later temples patterned after them; the innermost room (inner sanctum, sanctum sanctorum) abutting the rock wall of a mountain in which gods were believed to reside.
Transitioning to the Mi•shᵊkânꞋ and Beit ha-Mi•qᵊdâshꞋ, the innermost room became the QōꞋdësh ha-Qâdâsh•imꞋ in which the A•rōnꞋ hâ-Eid•ūtꞋ resided; in the latter, atop the Dᵊvir: a flat section of bedrock on the summit of a holy mountain (Har ha-BaꞋyit).
דִּין [Updated: 2017.11.01]
din;
יוֹם הַדִּין (popularly "Judgment Day") – likely refined from the earlier Egyptian theme of the "Weighing of the Heart", is specified scores of times in Tor•âhꞋ and corroborated by RibꞋi Yᵊho•shuꞋa (The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) 12.17-21, quoting Yᵊsha•yâhꞋu 42.1-4 and NHM 25.31-34 quoting Tzᵊphan•yâhꞋ 3.8b and Yᵊkhëz•qeilꞋ 34.1-2, 12 & 17) as the adjudication of mi•shᵊpâtꞋ (documented in Atonement In the Biblical 'New Covenant' (ABNC)) by the beit din beyond the heavens.
דָּן is the verbal root of din; also the name of Ya•a•qovꞋ's 5th son (mother: Bi•lᵊh•âhꞋ, Râ•kheilꞋ's maid). A da•yânꞋ dân di•yunꞋ concerning a din.
דָּנִיֵּאל, 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 that the popular translation of דָּנִיֵּאל, "My Judge is Eil," would be שְׁפַטִיאֵל (Shᵊphat•iy•EilꞋ) is inaccurate; see shō•pheitꞋ. The difficulties of distinguishing דַּיָּן from shō•pheitꞋ are vexing and contrasted in Ta•na"khꞋ only in Shᵊmu•eilꞋ ÂlꞋëph 24.16; where the phrase "לְדַיָּן וְשָׁפַט" is translated in Tar•gumꞋ Yō•nâ•tânꞋ (Aramaic) as "לְדַיָין וְעָבֵיד דִין."
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| בֵּית דִין / בי"ד | Συνεδριον / Συνοδος |
House of Deliberation (i.e., court of law); pl. בָּתֵּי דִין. In modern Israeli parlance, Beit Din refers exclusively to an Ultra-Orthodox, not any Israeli secular, court (which is called a beit mi•shᵊpâtꞋ).
On the other hand, פְּסַק דִין is the ruling or verdict in either court and a גְּזַר דִין is the sentence (announcement of punishment) in either court.
The Beit Din is the Biblical court, which traces back in an unbroken chain to Mosh•ëhꞋ at Har Sin•aiꞋ (Shᵊm•otꞋ 18:19-26; and Dᵊvâr•imꞋ 16:18; 17:9-13). See also The Nᵊtzâr•imꞋ Reconstruction of Hebrew Ma•ti•tᵊyâhꞋu (NHM, in English) note 27.1.2.
Displacement Mythology [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 Tor•âhꞋ-contradicting Διαθηκη Καινη ("New Testament") supersedes or trumps Tor•âhꞋ, 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 Tor•âhꞋ necessarily [a] contradicts Tor•âhꞋ (obviously, or it wouldn't be uniquely Christian) and [b] obviously defines Christianity distinctly from Tor•âhꞋ.
Further, every uniquely Christian doctrine is exclusively dependent upon the Christian-believed superior authority of their Διαθηκη Καινη (NT). Without their Διαθηκη Καινη (NT), no uniquely Christian doctrine stands up to Tor•âhꞋ. The "bottom line" is that, aside from a saying here and there, their Διαθηκη Καινη (NT) did not exist until around the 4st century C.E. and, Eusebius documented, the original Jewish followers rejected the Διαθηκη Καινη (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 Nᵊtzâr•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 Tor•âhꞋ, 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 Tor•âhꞋ-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 Tor•âhꞋ doctrines.
Think about it. Displacement theology is the purest, most pristine and most fundamental expression of idolatry!
[Updated: 2010.08.11]
di•wanꞋ
דוּכֵּה [Updated: 2020.04.14]
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| Dūkeih |
dūkꞋeih;
(The Ash•kᵊnazꞋi counterpart is חֲרֹסֶת (kha•rōꞋsët)).
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