Wednesday, August 29, 2012

Similarities between Genesis and ancient flood accounts





Taken from:



1. Many flood stories, like Atra-hasis (1635 BC), record how men seeking relief of their burdened of hard labour before the flood because the gods had "cursed the ground". This agrees with Genesis and the meaning of Noah's name: "Now he called his name Noah, saying, "This one will give us rest from our work and from the toil of our hands arising from the ground which the LORD has cursed."" (Genesis 5:29) In Chinese, the name Noah means: "man through whom the weed curse is removed".


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2. Noah and two his counterparts in Gilgamesh (Ut-napištim) and the Sumerian Eridu (Zi-ud-sura, king and the Gudug priest) were all in close spiritual union with their God. Noah was seen as the righteous one who walked with God and Utnapishtim is seen as equally pious in obedience to his gods. The oldest version in the world (Sumerian) has Zi-ud-sura as, "king and the Gudug priest. All three were rewarded by after they sacrificed upon leaving the ark.



3. Both Noah and Atra-Hasis were given explicit dimensions of the ark. The Sumerian tablet is damaged.



4. God gave mankind a 120 year period of grace through the preaching of Noah whereas such grace was completely absent from the Gilgamesh account where the impending destruction was a secret the gods wanted to keep even from Utnapishtim. However in the Atrahasis story, the god Enlil sent many plagues hoping to quiet the human noise that kept him awake. However Enlil's grace may have been more direct actions to reduce the population and therefore the noise, rather than a genuine period of grace like Noah and Moses offered in an effort to get moral repentance.



5. Both boats were coated inside and out with bitumen.



6. Only 8 persons were aboard Noah's ark Likewise in Gilgamesh, a small number of Ut-napištim's friends and family were saved.



7. Noah took 7 pairs of clean animals and 1 pair of all the rest, including birds, reptiles etc. with herbivores. In Atra-hasis and Gilgamesh loaded animals into the boat but there is no differentiation between clean and unclean animals.



8. Noah didn't have to go looking for the animals that went into the ark. God brought the animals to Noah, but we are not told how. In Atra-Hasis "Enki", the god of water (later Greek: Neptune) attracted the animals to the ark with rain.



9. All four flood stories speak of a global flood that rose above the mountains and that killed everything on earth. The oldest story, (Sumerian Eridu) is damaged but the indication is clear there was a global flood. The Bible says that the waters rose 15 cubits (22 feet) above the highest mountain.



10. Noah released four birds, seven days apart. First a raven that did not return, then two dove's that returned followed by a dove that did not return. In Gilgamesh also released three birds a dove, sparrow and raven. In the Berossus, Xisuthros releases several birds each time. In Gilgamesh, Ut-napištim releases a dove, then swallow, then a raven. Interesting that the biblical account of the order of the birds being released is scientifically correct in that a Raven, being a meat eater, is far more able to survive than a dove that is a delicate herbivore. Noah sent the stronger bird first and the weaker bird second whereas Utnapishtim did it in the opposite order.



11. All the flood accounts feature sacrifices upon leaving the ark. Noah offered one of every clean animal and bird which was a soothing aroma to God. In the oldest flood Sumerian Eridu flood story, Zi-ud-sura "the king sacrificed oxen and offered innumerable sheep." So both Genesis and the oldest Sumerian story agree that a large number of animals were sacrificed. InGilgamesh, Utnapishtim offers a bloodless sacrifice of sugar cane, cedar and myrtle of sweet smelling incense. In the Berossus, Xisuthros offers a sacrifice with no specific details.



12. God was appeased and moved to never destroy man again when he smelled Noah's sweet sacrifice whereas when the gods smelled the sweet sacrifice of Utnapishtim, they "gathered like flies" in a most base, undignified and animalistic manner as though they hadn't eaten in weeks. Even worse, when primary deity Enlil, arrived, he was prevented by the other gods from approaching the sacrifice because he had so rashly destroyed all of man. In the Bible, God is sorry for creating man and then sends the flood. In the Epic of Gilgamesh, Enlil is sorry for sending the flood then rebuked by other gods for doing so. In the Bible man is the sinner, in Gilgamesh god (Enlil) is the sinner. Remarkably, however, both stories arrive at that same conclusion that the earth would never be destroyed again in completely opposite manners.



13. All stories have God offering a blessing after they left the ark. God blessed Noah to have many children, and to start eating meat, but not blood. All of Noah's counterparts in the other flood stories were blessed with eternal life. Zi-ud-sura in Sumerian Eridu, Atra-Hasis in Atra-hasis, Utnapishtim in Gilgamesh all were blessed with eternal life.



14. God gave the rainbow as a reminder to Noah of the flood. Similarly in Gilgamesh, the god of the womb (Belet-Ili) arrives and presents Ut-anapishtim with a bead necklace as a reminder of the flood.

....

Noah in Many Languages


 
 


Noah and Human Etymology

by
 
 Bengt Sage


As traditions of the universal flood spread around the world with the post-Ararat migrations, the venerable name of Noah traveled with them.1 This seems especially evident by way of the ancient Sanskrit language and the name Manu. The Sanskrit term may in turn have come from an equivalent word in the so-called "Proto-Indo-European" language.
 
Manu was the name of the flood hero in the traditions of India. He, like Noah, is said to have built an ark in which eight people were saved. It is highly probable that Noah and Manu were thus the same individual. "Ma" is an ancient word for "water," so that Manu could mean "Noah of the waters." In the Hebrew Old Testament, the words "water" and "waters" are both translations of mayim, with the syllable yim being the standard Hebrew plural ending.
 
The "ma" prefix could well be the original form of mar and mer (Spanish and French for, "sea," both from the Latin mare) and thus of such English words as "marine."
 
In Sanskrit, the name Manu appropriately came to mean "man" or "mankind" (since Manu, or Noah, was the father of all post-flood mankind). The word is related to the Germanic Mannus,2 the founder of the West Germanic peoples. Mannus was mentioned by the Roman historian Tacitus in his book Germania.3 Mannus is also the name of the Lithuanian Noah.4 Another Sanskrit form, manusa is closely related to the Swedish manniska,5 both words meaning "human being."
 
The same name may even be reflected in the Egyptian Menes (founder of the first dynasty of Egypt) and Minos (founder and first king of Crete). Minos was also said in Greek mythology to be the son of Zeus and ruler of the sea.6
 
The English word "man" is thus also related to the Sanskrit manu, as well as its equivalents in other Germanic languages. Gothic, the oldest known Germanic language, used the form Manna, and also gaman ("fellow man").
 
The name Anu appears in Sumerian as the god of the firmament, and the rainbow was called "the great bow of Anu,"7 which seems a clear reference to Noah (note Genesis 9:13). In Egyptian mythology Nu was the god of waters who sent an inundation to destroy mankind.8 Nu and his consort Nut were deities of the firmament and the rain. Nu was identified with the primeval watery mass of heaven, his name also meaning "sky."9
 
In Africa, the king of the Congo (the Congo Empire once included the entire Congo basin, now incorporating the territories of Angola, Zaire, Cabinda and the Congo Republic) was called Mani Congo. "Mani" was a noble rank given to great chiefs, ministers, governors, priests and the king himself. This empire, in fact, was once called the Manikongo Empire.10
 
In Europe, the prefix "ma" seems often to have taken the form da, which is an old word for "water" or "river." This led to the name "Don" in England and Russia and "Danube" in the Balkans. The first Greeks living in the coastal regions were called Danaoi, or "water people."11 Variants of the name Danube have included Donau, Dunaj, Duna, Dunau, and Dunay. The root of all of these names is danu, which means "river" or "flowing."12 The Latvian river Dvina was formerly called Duna, so it also is from the same Indo-European root word danu. The similarity of danu to manu is evident.13
 
From India, the Sanskrit "manu" also traveled east. In Japan, "manu" became "maru," a word which is included in the name of most Japanese ships. In ancient Chinese mythology, the god Hakudo Maru came down from heaven to teach people how to make ships. This name could well relate to Noah, the first shipbuilder.
 
The custom of including "maru" in the names of Japanese ships seems to have started between the 12th and 14th centuries. In the late 16th century, the warlord Hideyoshi built Japan's first really large ship, calling it "Nippon Maru." In Japanese "maru" also seems to mean a round enclosure, or circle of refuge, so that the circle is considered to be a sign of good fortune. Noah's ark, of course, had been the first great enclosure of refuge.
 
The aboriginals of Japan are called Ainu, a word which means "man."14 The word mai denotes "aboriginal man" in some of the Australian aboriginal languages. In Hawaii, mano is the word for "shark," as well as the name for the shark god. A hill on the island of Molokai is named Puu Mano ("hill of the shark god").15 The word for "mountain" is mauna, and it may also be that Hawaii's great volcanic mountains (Mauna Loa, for example, is the largest and most active volcano in the world) reminded its first settlers of Mount Ararat, also a great volcanic mountain, so that they named such mountains after the name of their ancestor Manu or Noah. Ararat, by the way, is the same as Armenia in the Bible. The prefix "Ar" means "Mountain," so that "Armenia" probably means "the mountain of Meni."
 
On the American continent, "manu" seems to have been modified into several forms. In the Sioux language, it took the form minne, meaning "water." Thus, Minneapolis means "city of water," Minnesota means "sky blue water," etc. In the Assiniboine language, "minnetoba" meant "water prairie." This name is preserved in the Canadian province of Manitoba. However, this word may also have been derived from the Cree and Ojibiva-Saulteaux languages, in which "manitoba" meant "the place of the Great Spirit." Manitou ("the Great Spirit") was the chief god among Algonquins.16
 
Even in South America can be found traces of the ancient name Manu. The name of Managua, the capital of Nicaragua, comes from the Nahuatl managuac, which means "surrounded by ponds."
 
Francisco Lopez de Gomara, secretary to the Conqueror Cortez, has given an account of the fabled city of Manoa, supposed to be the capital of El Dorado, the city of gold. Manoa (meaning "Noah's water") was said to be a dead city high in the Sierra Parina between Brazil and Venezuela.17 The Brazilian city Manaus on the Amazon River was named after the aboriginal Indian tribe Manau which once dominated the region. In Bolivia there is a town of Manoa and a river called Manu in Peru. In fact, several rivers include "manu" in their names—Muymanu, Tahuamanu, Pariamanu, Tacuatimanu, etc. In the Department of Madre de Dios, where all these rivers are located, "manu" is understood to mean "river" or "water." One of the provinces of this department is, in fact, named Manu and another Tahuamanu.
 
The Egyptian hieroglyph for "water" was written as a wavy line. When the alphabet was invented, this symbol became the letter "m," representing mayim, the Semitic word for "water." In the Phoenician of 1300-1000 B.C. it was called Mem, which was later called Mu in Greek and finally Em among the Romans."18,19
 
Another reflection of the name Noah may have been the Assyrian word for "rain," zunnu.20 Janus, the two-headed god (from which the name of our month of January is derived) was regarded by the earliest inhabitants of Italy as both the father of the world and the inventor of ships, later as the god of portals. All of these concepts would be appropriate for Noah. It is not impossible that the name Janus could originally have been a combination of "Jah" and "Noah," thus meaning "Noah's Lord."
 
In Norse mythology, Njord was the god of ships, living at Noatun, the harbor of ships. In this language, the syllable "noa" is related to the Icelandic nor, meaning "ship."21
 
Similarly the original Sanskrit word for "ship" is nau. This root has developed even in English into such words as "navy," "nautical," "nausea," etc.22 This word could very well be still another variant of "Noah," the first master shipbuilder. Further, there is Ino, a sea-goddess in Greek mythology, and the Greek word naiade, meaning "river nymph."23 Many other examples might be cited.
 
Thus, Noah and the waters of the great Flood are not only recalled in the ancient traditions of all nations, but their names have also become incorporated in many and varied ways into the very languages of his descendants. The trails are tenuous and often almost obliterated, so that some of the inferred connections are speculative and possibly mistaken, but the correlations are too numerous to be only coincidental, thus adding yet one more evidence for the historicity of the worldwide Flood.
 

References
 
1 This study is necessarily exploratory and somewhat speculative. Nevertheless, it is fascinating, and the etymological correlations seem too numerous and detailed to be coincidental.
2 See the Oxford Dictionary of English Etymology.
3 Tacitus, The Agricula and the Germania, Middlesex, England: Penguin Books, Ltd., 1970, p. 102.
4 Kolosimo, Peter, Not of This World, London, England: Sphere Books, Ltd., 1975, p. 171.
5 See the Syensk Etymologisk Ordbok.
6 Ceram, C. W., Gods, Graves and Scholars, Middlesex, England: Penguin Pelican Books, 1974, pp. 79-83.
7 Sandars, N. K, The Epic of Gilgamesh, Middlesex, England: Penguin Classics, 1960.
8 Tomas, Andrew, Atlantis from Legend to Discovery, London: Sphere Books, Ltd., 1972, p. 25.
9 Spence, Lewis, Myths and Legends of Egypt, London: George C. Haffap & Co., Ltd., 1915.
10 Hall, Richard, Discovery of Africa, Melbourne, Australia: Sun Books, Ltd., 1970, p. 67.
11 See article on El Correo, published by Unesco, April 1960, p. 27.
12 See National Geographic Magazine, October 1977, p. 458.
13 There is no actual documentation of a phonetic change from "ma" to "da," although such would have been quite possible, especially in view of the similar meanings of derivatives.
14 Furneaux, Rupert, Ancient Mysteries, London: Futura Publications, Ltd., 1976.
15 Pukui, Mary Kawens, and Elbert, Samuel H., Place Names of Hawaii, Honolulu: University of Hawaii Press, 1966.
16 See brochure published by Manitoba Historical Society in Winnipeg, Canada.
17 Kolosimo, Peter, Timeless Earth, London: Sphere Books, Ltd., 1974, pp. 136, 215.
18 Laird, Charlton, The Miracle of Language, New York: Fawcett World Library, 1967, p. 177.
19 Pei, Mario, Language for Everybody, New York: Pocket Books, Inc., 1958, p. 182.
20 Cleator, P.E., Lost Languages, New York: New American Library of World Literature, 1962, p. 105.
21 Filby, Frederick A., The Flood Reconsidered, London: Pickering and Inglis, 1970, pp. 55-57.
22 Hellquist, Elof, Svensk Etymologisk Ordbok, Lund, Sweden: C.W.K. Gleerups Forlag, 1966, p.701.
23 Cuerber, H. A., The Myths of Greece and Rome, London: George G. Harrap and Co., Ltd., 1948, p.235.

* The Author: Bengt Sage is an Australian businessman whose avocation is the study of languages and etymology. He was born in Sweden and, in his younger days, traveled to every continent in the merchant navy. He received a diploma in Bible through correspondence studies in the Spanish language, and became committed to creationism as a result of reading The Bible and Modern Science in its Spanish translation.

The Ancient Origins of Hinduism



by Alden Bass


[EDITOR’S NOTE: This is the first of a two-part series on Hinduism, authored by one of our student interns, Alden Bass, who attends Yale University. Part II is titled “An Investigation of Hindu Scripture.” I asked Alden to spend a sizable portion of his time with us during the summer of 2004, preparing some information on the ancient religion of Hinduism. I hope you enjoy, and profit from, his research efforts. — Bert Thompson]
 
The word Hindu originated, not as the name of a religion, but as a geographical marker. Hindu derives from the Sanskrit word for river, sindhu, from which the Indus River received its name. Sometime in the first millennium B.C., the Persians, who were then South Asia’s closest neighbors, mispronounced sindhu, and designated the land around the Indus River as hindu. Over a thousand years later, in A.D. 712, the Muslims invaded the Indus Valley. To distinguish themselves, they called all non-Muslims hindus; the name of the land became, by default, the name of the people and their religion (Schoeps, 1966, p. 148). Christians, upon entering Hindustan (as it was then called), committed the same error of reduction. From their perspective, the indigenous people were all idol-worshipping pagans, so they christened the Indians gentoo, a derogatory synchronization of “gentile” and “hindu.” Thus the name hindu originally was given by outsiders to denote a geographic territory, but through the encroachment of various other religious groups it came to encompass all native religions in South East Asia.
 
As the history of its name demonstrates, unity in Indian religion has been superimposed by outsiders, first by the Muslims, then the Christians, and much later by the British colonialists who through their censuses unintentionally reified the South Asian peoples under that banner. It has only been in the last couple of centuries that the Indian people have embraced the name Hindu as their own, though two Indians rarely use the word with the same meaning. Some scholars suggest that it is more appropriate to speak of “Hinduisms” than to risk giving off a false sense of unity.
 
The genesis of Hinduism is nearly as elusive as its contemporary definition. Unlike Islam, which began with Mohammed, or Judaism, which began with Moses, Hinduism has no founder, nor any traditional time or place of origin; it emerges from the jungle as a continually evolving religious system. Scholars debate the primary source of what would become the Hindu religion, though all agree that several cultures had an influence. Basham, Buitenen, and Doniger suggest that ancient Hinduism evolved from at least three antecedents: “an early element common to most of the Indo-European tribes; a later element held in common with the early Iranians; and an element acquired in the Indian subcontinent itself ” (Basham, et al., 1997). The oldest of these influences are the symbols and deities indigenous to the Indus valley, part of the ancient and abstruse Dravidian culture. Archaeologists date this magnificent society to the third millennium B.C., making it one of the oldest known civilizations. This early date also places the religion of the Indus over a thousand years before the writing of the Old Testament, in the time of the Patriarchal Age. If the archaeologists’ dating is correct, the Indus civilization was established soon after the Tower of Babel incident. The archaeological sites along the Indus have revealed many terra-cotta figures resembling gods and goddesses in the Vedic literature, some of which are still worshipped. Though religious figurines abound, temples inexplicably are absent from the Indus cities. Because the Indus valley script has yet to be deciphered, much of the Dravidian culture and religion remains a mystery.
 
The Christian must ask how the Hindu religion fits into the biblical narrative. Islam grew out of Judaism and Christianity, and Buddhism derived from Hinduism; Hinduism is the only major religion lacking an adequate explanation as to its origin. No substantial texts exist beyond 1000 B.C., and the texts after 1000 do not contain narrative. The earliest of these is the Rig Veda, which is nothing but a collection of praise hymns to the gods rather than the record of a people as in the Bible. Unlike western cultures, which tend to view time as a linear progression, the eastern religions generally reckon time to be cyclical. As a result, they emphasize the eternal over the transient and historical. Scholars are able to piece together the earliest Indian religion only through archaeology, clues in the later texts, and by extrapolating from existing traditions. Using these same resources, Christian scholars can reinterpret the available data so that the Hindu religion fits into a biblical scheme of world history. Reconstructing the ancient history of any civilization is tentative, however, and all such projects are educated speculations at best.
 
Bible believers would expect all civilizations to post-date the universal Flood, which destroyed every human save the family of Noah (Genesis 7). The peoples that sprang from Noah’s sons then spread over the Earth, though the Bible is silent as to when and how. Though it is possible that some colonies were established, the text indicates that most of the people stayed together in the land of Shinar (Genesis 11:2), where they began construction on that fateful tower. The hubris of Noah’s descendents kindled the wrath of God, Who, after He had confused their languages, “He scattered them abroad over the face of all the Earth” (Genesis 11:9). Josephus wrote that “each colony took possession of that land which they lighted upon and unto which God led them; so that the whole continent was filled with them, both the inland and maritime countries” (Antiquities I.v.1). From this point the Old Testament records the history of the children of Abraham; the events of the rest of the world can be known only through secular history. We must try to trace the origin of Hinduism back to an original belief in the true God—a belief passed down from the progeny of Noah. In a passage particularly descriptive of the Indian religion, Paul argues that the ancient Gentiles knew God, but they did not “retain their knowledge of God,” instead changing “the glory of the incorruptible God into an image made like corruptible man—birds and four-footed animals and creeping things” (Romans 1:28,23).
 
Evidence for the historical digression from the worship of Jehovah God to the worship of nature and nature-gods is found in the ancient texts and myths of South Asia. The earliest Hindu literature, the Rig Veda, speaks often of “the Creator,” of “the One,” a Great God over all the other gods. He is called Varuna, and is closely related to the Zoroastrian god Ahura Mazdā (“Wise Lord”) and the Greek god Uranus (Ourania). Though an insignificant sea god in the current pantheon, Varuna was a prominent god in the ancient system, and the subject of many hymns in the Rig Veda. Zwemer writes that Varuna is “the most impressive of the Vedic gods. He is the prehistoric Sky-god whose nature and attributes point to a very early monotheistic conception” (1945, p. 86). This god is an ethical god, capable of great wrath or merciful forgiveness of sins. Note this passage from the Vedas:
 
I do not wish, King Varuna,
To go down to the home of clay,
Be gracious, mighty lord, and spare.
Whatever wrong we men commit against the race
Of heavenly ones, O Varuna, whatever law
Of thine we here have broken through thoughtlessness,
For that transgression do not punish us, O god (Rig Veda VII.lxxxix.1-3).
 
Varuna is already on the decline by the time the Vedas were committed to writing; Indra, a warrior god, takes prominence in the later Vedic period. Yet even then, Varuna is qualitatively different from Indra and all the other gods that follow him in the Vedic literature; he is less anthropomorphic and more majestic (cf. Zwemer, p. 88). Other Hindu deities act like humans in the same way as the Greek gods, yet Varuna is above that. It would seem that this god embodies many of the qualities of Jehovah, albeit diluted and removed by many hundreds of miles and years.
 
The myths of ancient Hinduism likewise contain echoes of the distant past similar of Genesis. There are several different, though not exclusive, creation myths in the Vedas (and even more in later literature), but in one of the earliest writings, Indra is the maker of all. “Who made firm the shaking earth, who brought to rest the mountains when they were disturbed, who measured out the wide atmosphere, who fixed the heaven, he, O folk, is Indra” (Rig Veda II.xii.2). This version of creation by a personal god is more similar to the Old Testament account than to later Hindu formulations. Hammer remarks, “In the early creation myth Indra was seen as the personal agent in creation, bringing existence out of non-existence. In later speculation the ‘One God’, described in personal terms, gives way to ‘That One’—the impersonal force of creation” (1982, p. 175). As time passed and the true God was forgotten, the creation myths became more fantastic, involving giant snakes and four-mouthed gods growing out of lotus flowers (Basham, et al., 1997).
 
In addition to the creation myths, a story persists in the epic tradition (written between 300 B.C.-A.D. 300) of a great flood. It was so great that “there was water everywhere and the waters covered the heaven and the firmament also” (Mahabharata III.clxxxvi). The hero of the story is Manu, who is analogous to Noah in the Hebrew story. One day a fish approached Manu and asked him for protection in exchange for a blessing (later tradition identifies the fish as the god Vishnu). Manu helped the fish, who gives him this warning:
 
The time for the purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile and immobile divisions of the creation, those that have the power of locomotion, and those that have it not, of all these the terrible doom hath now approached. Thou shall build a strong massive ark and have it furnished with a long rope. On that must thou ascend, O great Muni, with the seven Rishis and take with thee all the different seeds which were enumerated by regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them therein (Mahabharata III.clxxxvi).
 
Manu alone survived the great flood, and from him the world was repopulated. The connection between the Hindu story and the Genesis account is strengthened by etymological ties between the name “Noah” and “Manu” (Sage, 2004).
 
The evidence from India’s earliest literary traditions reveals that Hinduism is a corruption of true religion. Though for most of its existence Hinduism has been an extremely pluralistic religion—being influenced by several cultures originally, and later by surrounding religions (Islam, Buddhism, and Christianity)—it appears to have grown out of monotheism. The renowned Sanskritist of Oxford, Max Müller, wrote: “There is a monotheism that precedes the polytheism of the Veda; and even in the invocations of the innumerable gods the remembrance of a God, one and infinite, breaks through the mist of idolatrous phraseology like the blue sky that is hidden by passing clouds” (as quoted in Zwemer, p. 87).
 

REFERENCES

Basham, Arthur, J.A.B van Buitenen, and Wendy Doniger (1997), “Hinduism,” Encyclopaedia Britannica, 20:519-558.
 
Hammer, Raymond (1982), “Roots: The Development of Hindu Religion,” Eerdmans’ Handbook to the World’s Religions (Grand Rapids, MI: Eerdmans).
 
Sage, Bengt (2004), “Noah and Human Etymology,” [On-line], URL: http://www.icr.org/pubs/imp/imp-083.htm.
 
Schoeps, Hans-Jachim (1966), The Religions of Mankind (Garden City, NY: Doubleday).
 
Zwemer, Samuel (1945), The Origin of Religion (New York: Loizeaux Brothers).
 







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Monday, August 13, 2012

Egyptian Ma'at Akin to Hebrew Hokmah (Wisdom)




{And applied to the Far East, it is akin to Dharma: http://www.sol.com.au/kor/4_01.htm}


What is Dharma? Why is it relevant to us, in the modern world? Why did the sages of old, of every civilisation, insist that Dharma is the only TRUE path to fulfilment?
 
Dharma is a cosmic principle that is difficult, if not impossible, to define. Our Dharma is our true place in the cosmic process: in time, in space, in awareness, in thought, deed and desire. The eternal principle of Dharma determines the harmonious functions of the cosmic machine. In order that we fulfil our role in the divine play we must behave within our Dharma. That is, we ought to do the right thing, at the right time, In the right way, and for the right reason. By this we attain balance. To establish balance within ourselves ensures our own welfare and the welfare of society. And opens the path prepared for us by the divine.
[Emphasis added]

 
  
Taken from: http://jreuter.hubpages.com/hub/Wisdom-Literature-in-the-Ancient-Near-East-and-Israel


[The AMAIC would suggest more specifically, however, that the Egyptian concept of Ma'at, personified as a goddess, was akin to the Hebrew concept of Wisdom, Hokmah, feminised]


....

In ancient Israel, Egypt, and Mesopotamia, few virtues were more respected and revered than wisdom. While its exact definition varied from culture to culture, it was nevertheless an ideal in which to aspire to, and those possessing it exhibited either artistic skill, administrative talent, craftiness, powers of divination or sorcery, intelligence, or obedience to God. Unsurprisingly, there are often parallels between the wisdom literature of the Near East and that of the biblical books traditionally considered the wisdom books: Proverbs, Job, and Ecclesiastes. In this hub I will explore both these parallels and contrasts, as well as discuss the various meanings of wisdom throughout the Near East and Israel.

....

The concept of wisdom varied throughout the ancient Near East and Israel. Not only can one find varying ideas of what, exactly, wisdom was between Mesopotamian, Egyptian and Jewish texts, but within the texts themselves there exists varying ideas of its definition. For the Israelites, wisdom was often defined by the skill possessed by a craftsman, tailor, shipbuilder etc. As theologian Roy Zuck points out, ““skilled” in Exodus 28:3 and “skill” in 35:33 translate the Hebrew hokmat-teb, wise of heart or skillful of heart.””[1] Within much of the Old Testament we see allusions to this sort of wisdom. Throughout Chronicles the craftsmen and artists responsible for the Temple were considered skillful and full of wisdom, and those responsible for the Tabernacle and for Aaron’s priestly garments were described in similar fashion.

However, the concept of wisdom in the Old Testament went far beyond just skill and artistry. Another instance of what it meant to be wise could be found in the ability of a man to lead or administer, as Joseph, Daniel, Joshua and Solomon all held positions of great power and responsibility and were all described as men of wisdom.[2] Beyond artistic skill and administrative talent, wisdom was attached to a number of things, such as the ability to be cunning (as in the case of Jonadab in 2 Samuel 13:3) and in professional mourning (Jeremiah 9:17).

 
[1] Roy B. Zuck, “Biblical Theology of the Old Testament,” p. 210
[2] Ibid. p. 210.

....

Egypt and Mesopotamia, though finding points of agreement, had some differing concepts on the nature of wisdom. Judging from the biblical account, the men of wisdom within the Near East were usually sorcerers, diviners, priests or advisers who held audience with the king or pharaoh, or who resided within the royal court. As relating to Egypt and Babylon, Roy Zuck writes: “These men in the king’s court were associated with sorcerers and diviners, men who had learned the skills of interpreting dreams and using occultic powers.”[1] There also existed within Egypt and Mesopotamia so-called “schools of wisdom” in which young male pupils were trained in administrative and scribal areas[2] (It remains unknown if similar schools existed within Israel around the same time).
 
The Egyptian concept of ma’at could be considered an embodiment of wisdom. Named after the goddess Ma’at, this principle was founded upon the idea that there was order to the universe, and that truth and justice were parts of this established order. A passage in The Instruction of Ptahhotep presents Ma'at as follows:
 
Ma'at is good and its worth is lasting. It has not been disturbed since the day of its creator, whereas he who transgresses its ordinances is punished. It lies as a path in front even of him who knows nothing. Wrongdoing has never yet brought its venture to port.
It is true that evil may gain wealth but the strength of truth is that it lasts; a man can say: "It was the property of my father."[3]

While one can pick out similarities between this description of ma’at and the idea of wisdom as presented in Proverbs (those who stray from it will experience misfortune) there are nevertheless differences. While ma’at was to the Egyptians an impersonal but beneficial force within the universe that guided the righteous, the Hebrew concept of wisdom seems to be more of a virtue possessed by God and given to us which we are free to use or to dispose of. While utterly important and worthwhile, wisdom is not a “force” per se, rather an action, a thought, or a feeling.

[1] Ibid. p. 210
[2] Ernest C. Lucas, Exploring the Old Testament: A Guide to the Psalms & Wisdom Literature, p. 82.
[3] Henri Frankfort, Ancient Egyptian Religion, p. 62

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An Introduction to the Old Testament: Second Edition

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Exploring the Old Testament, Volume 3: A Guide to the Psalms and Wisdom Literature (Exploring the Bible: Old Testament)

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The Wisdom Books: Job, Proverbs, and Ecclesiastes: A Translation with Commentary

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According to the wisdom books of the Bible, wisdom is not defined by certain skill sets or talents; rather it is a way of thinking in which one can improve the quality of one’s life. So while in the rest of the Old Testament wisdom is thought of as an action resulting in a product or a specific outcome (administration, mourning), in the wisdom books it is seen as a thought process or worldview which generally results in a good life, a happy family, and the approval of God. Hard questions are asked within the wisdom books, addressing issues such as the prospering of the wicked, the suffering of the righteous, and the meaning of life. In this way, the wisdom books stand apart from the rest of the Old Testament in their assessment of the meaning of wisdom. No longer does one see the idea of wisdom being tied to skillfulness or administrative prowess, rather wisdom is defined as common sense, obedience to God, humility and understanding. Authors Duvall and Hays summarize the wisdom books well:
 
The overarching purpose of these books [is] to develop character in the reader. The wisdom books are not a collection of universal promises. Rather, they are a collection of valuable insights into godly living, which, if taken to heart (and head), will develop godly character, a character that will make wise choices in the rough-and-tumble marketplace of life.[1]
 
There do exist however, seeming contradictions within the wisdom books. While Proverbs seems to teach the concept of a reward system (do good and life will go well. Do bad and it will not), the other books both seem to challenge this notion with unflinching realism. In the Book of Job we see the very model of wise and righteous living in Job, and yet, due to no mistake or sin on his part, Job suffers incredibly through the loss of his family, his material possessions, and his health. Ecclesiastes continues on this theme, going even one step further in its estimation of the meaning of life. While Job eventually sees a reward for his perseverance, no such promise exists in Ecclesiastes. The wicked may prosper, and there exists much in life that may seem worthwhile, and yet in the end is ultimately meaningless.
 

[1] Scott Duvall and Daniel Hays, “Grasping God’s Word.” Pg. 390.
 
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But do the wisdom books contradict each other? Or is harmonization not only possible, but reasonable? Duvall and Hays take the approach that Proverbs should be seen as the general rule, with Job and Ecclesiastes following as exceptions to that rule. So while the overall message in Proverbs is that one should work hard and embrace wisdom (and in doing so will most likely reap the benefits of such living), Job and Ecclesiastes seem to say that, “yes, hard work and wisdom are beneficial, but there are no guarantees that hardship will not visit you.”[1] Both end on a positive note though, with Job receiving reward, and the teacher of Ecclesiastes concluding that life’s meaning is found ultimately in relationship with God.
 
Concepts of “wise-living”, the seeming futility of life, and the quandary of the suffering of the righteous were not subjects addressed solely by the biblical wisdom books. Similarities within texts from both Egypt and Babylon can be found. Like the Bible, these texts are also designated as “wisdom literature,” “a literary genre common in the ancient Near East in which instructions for successful living are given or the perplexities of human existence are contemplated,” [2] In Egypt this genre goes back to about 2700 B.C.

 
[1] Ibid. p. 390
[2] David A. Hubbard, The New Bible Dictionary, p. 1651.
 
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One of the most similar texts to the book of Proverbs is the Egyptian work The Instruction of Amenemope written circa 1200 B.C. While the purpose of this work was to train young men in royal civil service,[1] it nevertheless may have had some influence on the author of Proverbs, Solomon, as Proverbs 22:17-24:34 bears resemblance to the style employed by Amenemope as well as sharing similar concepts of wisdom. Compare, for example, the first chapter The Instruction of Amenemope with Proverbs 22: 17-21.

Give your ears, hear the sayings, It profits to put them in your heart,
Woe to him who neglects them! Let them rest in the casket of your belly
May they be bolted in your heart; When there rises a whirlwind of words, They'll be a mooring post for your tongue.
If you make your life with these in your heart,You will find it a success;
You will find my words a storehouse for life, Your being will prosper upon earth.
 
Proverbs 22:17-21:
 
17Incline your ear and hear the words of the wise,
And apply your mind to my knowledge;
18For it will be pleasant if you keep them within you,
That they may be ready on your lips.
19So that your trust may be in the LORD,
I have taught you today, even you.
20Have I not written to you excellent things
Of counsels and knowledge,
21To make you know the certainty of the words of truth
That you may correctly answer him who sent you?
 
While similarities are easy to detect between these two passages, the parallels are not so alike as to imply borrowing. The principles of hearing and applying wisdom are universal ones that need not find a counterpart for legitimacy. These are common ideals that have been ruminated over by numerous writers from numerous cultures.
 
In Babylon, we see similar expressions of the seeming injustice of a righteous man suffering in the works I Will Praise the Lord of Wisdom and Lamentation of a Man to His God, which share the theme of the Book of Job. In fact the work, I Will Praise the Lord of Wisdom “has sometimes been called “The Babylonian Job”, because it describes the case of a man whose fortunes were very similar to Job’s.”[2] The Babylonian work The Dialogue of Pessimism echoes elements of Ecclesiastes, in which a master and slave discuss the meaning of life, yet conclude that it is meaningless.[3]
 

[1] Ernest C. Lucas, Exploring the Old Testament: A Guide to the Psalms & Wisdom Literature, p. 88.
[2] F.F. Bruce, “Wisdom Literature of the Bible,” p. 7.
[3] Ibid. p. 7.

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In spite of all the similarities, the Hebrew Wisdom literature bears unmistakable features which distinguish it from the Wisdom literature of other nations. These distinctive features belong to the unique revelatory character of Hebrew religion, with its emphasis on the one living and true God. Wisdom in the Bible is Divine Wisdom. Not only do these inspired men grapple with the problems of life; as they do so, God makes Himself and His ways known to them and through them.[1]
 
While parallels exist between the wisdom literature of Babylon and the wisdom books of the Bible, there was an evolution in Babylonian wisdom literature in which wisdom was eventually seen as something secretive and hidden. The idea of wisdom within some Sumerian literature, notably the Gilgamesh Epic, had attached to it the idea that much of true wisdom was lost in the antediluvian era. It was hidden, mysterious, and esoteric, but not entirely unattainable. This was in stark contrast to the wisdom of the Bible, as it was never considered a secret to which only few could aspire, rather a virtue that nearly anyone could attain with both desire and request to God. We see then, that for the Hebrew Bible, “The principal difference with Mesopotamia is the emphasis that this new wisdom is, precisely, no secret. Having come down from above, it is accessible to all.”[2]
 
The greatest distinction then between the wisdom literature of the Near East and of Israel is that Yahweh is inextricably intertwined within all aspects of the Bible’s wisdom books. There does exist a spiritual element within Egyptian and Babylonian wisdom texts, but rarely do we see the very personal, very involved hand of divinity present throughout these texts. While there may lie within Near East wisdom literature principles that can benefit today’s reader, their authority lies ultimately within the secular realm, and is hence untrustworthy. The most important, and notable difference between the Bible’s wisdom literature and all other is the ultimate authority which lies behind it.
 

[1] Ibid. P. 8.
[2] Richard J. Clifford, Wisdom Literature in Mesopotamia and Israel, p. p. 28.





















Thursday, August 2, 2012

The Face of God



Blessed Mother Teresa

Blessed Mother Teresa of Calcutta is known throughout the world as a woman totally committed to the Gospel. In the first presentation, she explains the infinite value of God's gift of life; in the second presentation, she emphasizes the Eucharist and our call to imitate Christ by loving each other unconditionally. A bonus segment is provided by Dr. Scott Hahn on Understanding the Eucharist.

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Taken from: http://www.lighthousecatholicmedia.org/store/title/the-face-of-god      


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Mary Handmaid of the Lord Blessed Mother Teresa of Calcutta is known throughout the world as a woman who was totally committed to the Gospel. In this inspiring talk, she shares her insights on the Blessed Virgin Mary as a model of womanhood and perfect discipleship. She shows us that we, too, can do the will of God by saying ?yes? to the Lord in the big and little things in our lives; nothing is too insignificant.

I rate this CD a 10! It gave me more understanding of why Mother Mary must be honored. Luke - Calgary, AB

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Becoming The-Best-Version-of-Yourself

Becoming The-Best-Version-of-Yourself Matthew Kelly possesses a powerful ability to combine the ageless tool of storytelling with a profound understanding of today's culture and the common yearnings of the human heart. He shows us how to see the challenges in our everyday lives in a new light. He will help elevate and energize you to pursue the highest values of the human spirit and become the best version of yourself.

OUTSTANDING!!! This timely presentation was filled with truth & presented in a way that was easy to identify with and understand. Anne - Youngstown, OH

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My Spiritual Journey

My Spiritual Journey Formerly titled "A Call to Joy"

Matthew Kelly is one of the most sought-after speakers of our time. When he was a young man, a friend helped him to open his heart to God. Since that time, Matthew has helped millions around the world to embrace the Lord's call to live a deeper spiritual life. Listen as he shares both his remarkable personal story and his uniquely inspiring outlook on faith and the adventure of living the Christian life to the fullest.

Awesome! I loved this talk and came away with a fresh inspiration to grow my faith and find joy. This is perfect for all ages. I passed it on to my teenage sons. Cindy - Houston TX

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Why Is There Hell? What You Should Know About It!

Why Is There Hell? What You Should Know About It! In this moving study on hell, Dr. Scott Hahn shares what scripture teaches about why hell is necessary. What it is like? Who goes there? How can you stay out forever? He explains why Lucifer refused to serve and then responds from a scriptural perspective to the most seductive modern errors about hell. Included are two bonus excerpts from Dr. Hahn's talk, The Healing Power of Confession.

This is a great CD! It gives the theological basis for hell. For me, it also highlighted the need for continued conversion throughout life. Chad - St. Michael, MN

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Seven Reasons to be Catholic

Seven Reasons to be Catholic Dr. Peter Kreeft is a world-renowned philosopher and best-selling author of over 35 books. Drawing from the treasured wisdom of such great spiritual thinkers as St. John of the Cross, Thomas Aquinas, C. S. Lewis, and Cardinal Newman, he helps us to understand why truth trumps everything! Listen as he clearly presents seven undisputable reasons why every person should indeed be Catholic.

This CD has re-started the spark I had lost! I am looking forward to listening to the other CDs I purchased! Bob - Fremont, OH

Dr. Peter Kreeft

The Virgin Mary Revealed Through Scripture

The Virgin Mary Revealed Through Scripture Once a Protestant minister, Dr. Scott Hahn was a militant opponent of the Catholic Church. Now one of the foremost Catholic theologians in the world, he responds to key misunderstandings about the Virgin Mary. This captivating presentation explains the biblical and historical basis for the Church's teachings that the Virgin Mary is the New Eve and the Queen of Heaven.

I learn more every time I listen to this CD! I really liked the explanations of the Old Testament being fulfilled in the New Testament. Debra - Germantown, WI

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The Seven Levels of Intimacy

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This CD really opened my eyes! As a husband of 53 years and father of 6, I was truly impressed by the incredible content in this presentation. Bob - Syracuse, NY

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Finding the Fullness of Faith

Finding the Fullness of Faith Stephen Ray was raised in a devout, loving, Baptist family. In this presentation, he shares his amazing conversion to Catholicism and explains why he is convinced it is the Church founded by Christ over 2000 years ago.


Fantastic!! This is absolutely the one CD everyone should start with ... it is persuasive, informative, and highly valuable in educating Catholics and non-Catholics about Catholicism! I will order many and give them to family and friends. Susan - Land O Lakes, FL

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Anger and Forgiveness

Anger and Forgiveness Catholic psychotherapist Deacon Dr. Bob McDonald provides a spiritual and psychological prescription for overcoming the sinful anger that poisons the mind of Christ within, causing alienation and division. His practical wisdom shows that only by learning how to forgive can we hope to promote healing and understanding in our relationships and enjoy the blessings of a forgiving heart.

This CD has changed my life! It has given me a clearer understanding of anger and how we can overcome it Dan - Oakdale, CA

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When Life Doesn't Make Sense

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What an excellent perspective! This really helped me turn my thinking around. Thank you. Gerry - St. Paul, MN

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