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[Updated: 2024.01.05]
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Transliterated into the Hebrew alephbeit from the ancient Egyptian , thereafter adopted into Hebrew in the form: משֶׁה
The verb, מָשָׁה, acknowledged to be of uncertain origin, then back-developed from the name.
Still later, was Hellenized in LXX as Μωσης, which was finally Anglicized to "Moses."
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| m□s |
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Unlike "play glyphs," featured in many "Egyptian" websites, which merely spell English phonetically, this cartouche reads (top to bottom): "m▫s▫z" (there's no capitalization in glyphs). Glyph vowels are uncertain. Egyptologists back-redact many vowels from the way they were transliterated into other languages on the Rosetta Stone and other sources – even these rely on imprecise foreign transliterations. Consequently, scholars can only guess the vowels (e.g., Tutmoses is the same "m▫s▫z" as Rameses).
The 3 wolf pelts represented the 3 after-death essentials of Anubis – the wolf-god (inspired by the wolves that frequented the ancient tombs):
on the celestial Nile. & Terminus Post Quem Of The Yᵊtzi•âhꞋThe Yᵊtzi•âhꞋ didn't occur until M▫s▫z was 80. And M▫s▫z couldn't have been named his Egyptian surname of the Egyptian Par•ohꞋ until after the first Egyptian Par•ohꞋ named-m▫s▫z. Ergo, the Yᵊtzi•âhꞋ could have been no earlier than 80 years after the first Par•ohꞋ named -m▫s▫z.
The Egyptian surname suffix -m▫s▫z is most popularly associated with Egypt's 18th Dynasty, the beginning of the New Kingdom. c BCE ).
Still, although this Pharaonic surname connection to M▫s▫z corroborates the dovetailing chronologically with the early, widely fluctuating, datings of the Santorini (Thera) eruption (which seems inextricably connected somehow) long ago narrowed my search to the general time frame of the early 18th Pharaonic Dynasty, the prefix isn't finally fixed. Princess daughter of Par•ohꞋ Which-m▫s▫z? Tut-M▫s▫z? (Sr.?, Jr.?, III? IV?) Yah-M▫s▫z? Ka-M▫s▫z? Recent 14C radiocarbon dating of the dynasties are bringing us ever closer.
Congruent with the Lei•wiꞋ tribal Tōr•âhꞋ that had developed since the time of Yi•sᵊr•â•eilꞋ Bën-Yi•tzᵊkhâqꞋ, at 8 days old (before he was "drawn out of the water"), Moses' Hebrew parents, AmᵊrâmꞋ and Yō•khëvꞋëd, named him at his Bᵊrit Mil•âhꞋ. Contrary to some interpreters, Scripture provides sufficient evidence to infer his Hebrew name.
Whereas Moses married Tzi•pōrꞋâh, she was not a Kūsh•itꞋ. Tzi•pōrꞋâh was the daughter of an Avrahamic, Sinai-Qein•iꞋ, kō•heinꞋ-of-Mi•dᵊyânꞋ, nomad — YiꞋtᵊr•ō Rᵊu•eilꞋ.
Yet, Scripture records that Moses had a wife who was a Kūsh•itꞋ!
Ergo, in addition to Tzi•pōrꞋâh, Moses also had another, different, Kūsh•itꞋ, wife!
A priori, the Scriptural reference to the בַת-פַרְעֹה named בִּתְיָה, who was married to an Israeli VIP cannot be applied to Kâ•leivꞋ (a contemporary of Moses). In addition to no good reason for the rabbis to assume Kâ•leivꞋ in the first place, the daughter of a Par•ohꞋ would never marry outside of the Royal Pharaonic household. Rather, to her adopted brother-husband, Egyptian Royal Pharaonic Prince Moses himself! Then we're given the Hebrew name of her Egyptian Prince husband (Moses): מָרֶד Bën-AmᵊrâmꞋ!
This, in turn, illuminates the earliest origin of the name Moses.
In his ancient Egyptian Pharaonic Royal family, each member had at least 2 names – a birth, or secular, name and a divine, religious, name. (The Par•ohꞋ also obtained a 3rd, throne name.)
The only Pharaonic Royal family name in this era ending in the theorific suffix -incarnate (-m▫s▫z), i.e. the "Son of God: [HōrꞋus, IꞋsis, Ra, Tut, et al]-m▫s▫z!!!
Transliterated into Hebrew, this name was thereafter adopted from the ancient Egyptian and associated with a different, new, meaning (being drawn from water):
משֶׁה
Still later, the (adopted Egyptian) Hebrew name became Hellenized, in LXX, as Μωσης, which was finally Anglicized to "Moses."
The verb, מָשָׁה, back-developed from the name.
Later, in Hellenism, this evolved into 3 days culminating in resurrection & rebirth; and the victory of Osiris over Anubis evolved into the victory of Christ over
In ancient times, due to the high mortality rate of newborns, Hebrew parents didn't name their babies until after they had survived 30 days, at which time, tradition held, the baby acquired a
This was certainly longer than AmᵊrâmꞋ and Yo•khëvꞋëd could keep their baby secret from the Egyptians. Babies make noise announcing their presence. This, too, strongly suggests that AmᵊrâmꞋ and Yo•khëvꞋëd were forced to place the baby in a basket in the Nile within a few days – and never named this baby in Hebrew.
No one seems to have noted – ever – that Scripture explicitly states that "M▫s▫z" was named not by his Hebrew parents AmᵊrâmꞋ and Yo•khëvꞋëd, but by the Egyptian – and Egyptian speaking – princess, daughter of the
She called his name incarnate, as she said, 'For I drew him from the water.'
(Shᵊm•otꞋ 2.10)
Both mean this Hebrew baby was given an Egyptian, not Hebrew, name: m▫s▫z – as in Ra-m▫s▫z (Hellenized and Anglicized to "Ra-meses"), Ah-m▫s▫z (Hellenized and Anglicized to "Ah-moses") and Tut-moses-m▫s▫z (Hellenized and Anglicized to "Tut-moses") meaning (in Egyptian) "incarnate" or "reborn." Shem named him m▫s▫z because she "drew him from the waters" of the Nile exactly as IꞋsis drew HōrꞋus from the waters of the Nile!
Members of the Pharaonic family viewed themselves as incarnates of Egyptian gods.
According to the Biblical narrative, "moses" was "drawn from the waters" of the Nile, by a 12-year old Egyptian princess after being placed there by his Hebrew sister, at the direction of his Hebrew parents, to save his life. This was probably a few decades before the Yᵊtzi•âhꞋ (c BCE ). Depending upon future 14C datings, the 12 year old Egyptian princess at that time might have been the extraordinarily famous, and mysterious, Khât-
What would make MoshꞋëh's parents think that the Egyptians would save an Israeli baby boy, whom they loathed as an inferior, from the reeds of the Nile?
Every member of the princess' Pharaonic royal family viewed themselves as embodiments of an Egyptian deity. She regarded herself as the embodiment of the Egyptian goddess IꞋsis. According to the Egyptian religion, IꞋsis—therefore, so, too, must the princess—recovered her son, the Egyptian god HōrꞋus, from the papyrus reeds along the Nile.
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| Tzafenet or (Djafenet) Penekh, transliterated (and interpreted) into Hebrew as TzâfᵊnatꞋ Pa•ᵊneiꞋakh (bᵊ-Reish• |
The Hebrew tradition was to not consider a baby viable until it was 30 days old, at which time it was named. Scholars who associate his name with the Hebrew verb מָשָׁה admit that it is of unknown origin. Ergo, according to the Bible account, it was the 12 year old Egyptian Pharaonic princess who named moses!
According to what practice would an Egyptian princess name her foundling, whom she claimed as her god-son (and son of god), HōrꞋus? Everyone in the Pharaoh's family was considered the embodiment of an Egyptian god. This embodiment of an Egyptian deity was stipulated in the Pharaonic name, which took the form "god-name-incarnate"—in Egyptian, "god-name-moses"!!! Thus, we immediately recognize the name of several pharaohs; e.g., Tut-moses. Similarly, the title Princess Khât-god HōrꞋus-incarnate"—in Egyptian, god HōrꞋus-moses!!! The Hebrews, of course, refused to perpetuate the name of the idol-god, leaving us with simply "moses"—meaning "incarnate" in Egyptian.
The Nile delta was where the Egyptians believed IꞋsis had hidden among the bulrushes with her man-god son, HōrꞋus. Egyptian royalty regarded themselves as diety.
When Princess Khât-IꞋsis-incarnate who has found HōrꞋus-incarnate: HōrꞋus-moses! And it was this association that A•mᵊr•âmꞋ and Yo•khëvꞋëd had counted on. (The Nᵊtzâr•imꞋ Newsletter," 96.01, based on the BBC video documentary The Great Pyramid, Gateway to the Stars, BBC, 1994).
Khât-HōrꞋus-foundling the royal name patterned in her father's house—the Egyptian deity's name appended by moses.
Having lived among the Egyptians all of her life, Yo•khëvꞋëd, the mother of MoshꞋëh, knew the Egyptian princess' belief and, to save her son's life, planted MoshꞋëh in a basket among the papyri in the water, among the papyri reeds, on the shore of the Nile where Princess Khât-
As Yo•khëvꞋëd had desperately risked everything, seeing the baby in the Nile, Princess Khât-HōrꞋus, confirming her own claims of divinity—and, as a byproduct, assigned Egyptian divinity to the infant as a god in the process.
Whether as sincere belief or shrewd politics already at age 12 (or at her father's direction), she claimed the baby was HōrꞋus-Moses, insinuating herself, the rescuer of HōrꞋus-Moses, to be the most powerful goddess: IꞋsis.
But HōrꞋus-moses was a Pharaonic-family title, like a last name. Just as the personal name of Tut-moses I was Ah-kheper-ka-Ra, HōrꞋus-moses also had an Egyptian personal name. Deducing from the records surrounding Princess Khât-
As the architect of Khât-HōrꞋus-) moses had access to all of the secrets of Egypt—including the priesthood. The name of Sen-en-mut is preserved in the burial vault beside the Temple of Khât-
MoshꞋëh was born c 80 years before . As the foundling of Princess Khât-Tut-moses I.
While MoshꞋëh may be identical with Sen-en-mut, he is known in Hebrew records only as MoshꞋëh. Tying Sen-en-mut to MoshꞋëh, so far, depends upon the chronological match-up and the dovetailing of events.
Khât-Tut-moses III to assume the throne of Egypt. (Tut-moses II, briefly married to his sister Khât-Tut-moses III probably resented Khât-
20 years after her death, however, some event which occurred during, or as a consequence of, Khât-Tut-moses III found it necessary to erase all records about it, even defacing the memorials to his own mother, Khât-Tut-moses' anger was directed at 'moses' and his people—Israel, then known in Egyptian as the Habiru—עִברִים (I•vᵊr•imꞋ; Hebrews).
The Yᵊtzi•âhꞋ occurred ca. B.C.E. , simultaneous with the eruption—and consequent tzunami, volcanic ash, crop failures, etc.—of Santorini (Chronology of the Tanakh, from the "Big נָטָה" Live-LinkT ). Thus, the Par•ohꞋ of the Yᵊtzi•âhꞋ was Tut-moses III, not Ra-meses – which is based on failure to recognize that the ancient Egyptian city of Pi-Tom was later renamed by Pharaoh Ra-meses after himself – long after the Yᵊtzi•âhꞋ.
Based on the story as related in the Bible, among the Hebrews משֶׁה, filtering out the prohibited Egyptian mythology, came to refer solely to the physical "drawn from the water" instead of the original ancient Egyptian meaning of "incarnate," intended by Princess Khât-
Pay it forward (Quote & Cite):
| Yirmeyahu Ben-David. Mosez (2024.01.05). Netzarim Jews Worldwide (Ra'anana, Israel). https://www.netzarim.co.il/ (Accessed: MM DD, YYYY). |
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