Representations Of The Dead In The Old And New Kingdoms The Hebrew God YHWH As Two Faced Androgynous Deity

You are searching about Representations Of The Dead In The Old And New Kingdoms, today we will share with you article about Representations Of The Dead In The Old And New Kingdoms was compiled and edited by our team from many sources on the internet. Hope this article on the topic Representations Of The Dead In The Old And New Kingdoms is useful to you.

The Hebrew God YHWH As Two Faced Androgynous Deity

It is widely accepted that the name of the Old Testament Hebrew god, YHWH, is not of Hebrew origin, although the word appears to share Afro-Asiatic etymological roots with the Hebrew words “sena” (“living/creature”) and “havah” (derived from the Hebrew root of the verb “to be”).

The common Afro-Asiatic root of the Hebrew word “hay” is ubiquitous in the Niger-Congo group of sub-Saharan African languages. In the Yoruba language of West Africa, for example, the root is found in words meaning “life,” “mother,” and earth. Similarly, the Afro-Asiatic root “hwh” of the Hebrew word “hawwah” (Eve) is found in words for “life,” “being,” and woman in the Yoruba language.

The divine name, YHWH, may have been derived from a form combining the common Afro-Asiatic roots of the Hebrew words “hay” and “hawwah”; a form commonly found in the Niger and Congo languages ​​of Africa as a general term for divine spirits. Thus, in the language of the background water culture (voodoo) of Dahomey, West Africa, “Yahweh” is synonymous with water and means “divine spirit.” In the Ewe language of southern Togo, as well as West Africa, “Yehweh” means “spirit”.

Among the West African Yoruba, Eve is the chthonic goddess of death and the underworld. She is the Virgin Mary of the Yoruba pantheon in a heterosexual relationship with the sky god Sango in the circumstances of his death and spiritual resurrection. Thus, the name YHWH could be of Hamitic origin and could have entered the languages ​​of the Africans of the Guinea Coast, whose languages ​​belong to a different class, through cultural diffusion through centuries of close contact with the ancient Hamitic languages ​​of the East. Africa (the Hamitic language family is a subgroup of the Afro-Asiatic language family).

In Genesis, the description of the “generations” of the “male heavens” and the “female earth” carries a strong Hamitic conceptual undertone, with which Moses (the ancient Egyptian name “Masi” is widely used as a personal name among African peoples) may have become familiar while growing up in Upper Egypt dominated the culture of the New Kingdom, which had close cultural and historical ties to the African Kingdom of Kush, which lay to the south of it. In the Old Testament, for example, it is said that Moses had a Kushite wife, whom Miriam and Aaron (Moses’ brothers and sisters) did not approve of.

The act of uniting the gods into the one person of YHWH in Genesis reflects the age-old practice of ancient Egyptian theologians. In ancient Egypt, many synthetic gods were constantly divided, which arose as a result of the union of many deities: Amon-Re, Ptah-Sokar-Osiris, Hamarkis-Kheper-Re-Amon. Thus, in the act of uniting the multitude of gods in YHWH, we see the imprint of the ancient Egyptian inculturation of Moses. Moses, however, achieved the grand unification of God, not the partial unification to which ancient Egyptian theology remained limited.

Genesis identifies the name YHWH with the ancient Cushite civilization. We read the following words in the Book of Genesis: “And Cush was the father of Nimrod, who became the first great conqueror in history. He (Nimrod) was a mighty wandering conqueror before YHWH; for this reason the proverb says: As Nimrod, a mighty wandering conqueror (Gibar Said) before YHWH”.

The significance of the association of the name YHWH with the legendary hero of the ancient Kushite civilization is usually overlooked in the context of the anti-Hamitism of the ancient Semitic culture, even as the significance of the identification of the Hamite-Jebusite king Melchizedek with the Hebrew “God Most High” (El Elyon) is usually ignored. Evidence that Semitic culture and civilization matured on the pre-existing matrix of the Hamitic culture of the ancient Egyptians, even as the barbaric Germanic culture was nurtured on the pre-existing matrix of Latin civilization. And just as the Reformation marked the coming of age of Germanic civilization, the emergence of Semitic culture witnessed a revolution associated with the assertion of Semitic identity through the rise of anti-Hamitic sentiment (thus the policy of genocidal Jews in Canaan would be weakened). interpreted as approved by God).

A popular interpretation of the statement, “Nimrod was a mighty hunter before YHWH,” imposes a negative connotation on a neutral text. The expression, “Like Nimrod, a mighty hunter before YHWH” can be interpreted as a compliment. Similarly, this saying can be interpreted to refer to the God-devotee relationship between YHWH and Nimrod (one could say in this sense that just as Nebuchadnezzar was a mighty hunter before his god Marduk, so Nimrod was a mighty hunter before (his god ) YHWH).

Israel’s culture was strongly influenced by Hamites during its four and a half centuries in Egypt (the Hebrew scriptures refer to the ancient Egyptians as the “sons of Ham”). The significance of the fact that Moses had a Cushite wife becomes clear when we realize that the Jews received the tradition of circumcision from the Hamite cultures that practiced circumcision since prehistoric times. African scholar Modupe Oduoye has demonstrated in his work that An Afro-Asiatic Interpretation of Genesisa strong Hamitic tinge of thought in the distorted ideas expressed by the Jewish authors in the Genesis account of creation.

This article explores the tenuous associations of the Hebrew god YHWH with the West African Yoruba goddess Eve (the West African Yoruba insist that their ancestors were immigrants from the Nile region via the Lake Chad region). That YHWH may have originally been a Cushitic androgynous cosmic deity can be explored in the peculiar transsexual character of the clothed (transvestite), fire-breathing West African god of thunder, lightning and atmospheric upheavals, the redoubtable Sango (Kendamble). : Xango), Oba Koso (King of Kush). The Yoruba goddess Yewa (“Our Lady”, “Our Mother”) is a female earth deity (“IYAWO”) associated in Yoruba mythology with Sango, King of Kush, after his death. Sango, according to the Candomble system, conquers death by seducing Eve (YHWH), the virgin goddess of the underworld, and by this feat he regains his life. The goddess Eve (YHWH) thus becomes the model of the medium of spirit possession in the Sango cult of spirit possession. Sango’s spirit, in turn, becomes the mythical seed of the heavens that have fallen to earth: bini ha-loyim (sons of God) who observe the beauty of the daughters of men (binot ha-‘adam) chose their wives and gave birth to sons ha-gibbor-yym (famous people, heroes of the past).

While the masculine element in Sango’s character is strongly emphasized, the feminine (Yeva) element of the two-faced deity’s personality persisted not only in the god’s female-dominated priesthood in pre-colonial Oyo, but also in the god’s association Edun Ara (double/twin stormstones/celts) with earth. The Alaofin (King) Oyo, a direct descendant of Sango, was kept under legal guardianship by a group of titled ladies who, as a group, represented the greatest concentration of power and authority in the entire Kingdom. This clique ruled exclusively the mysteries of the Sango cult associated with the throne of Oyo. The Mode Ia was the main bearer of Sang. She was the living oracle of the Sang spirit and, despite being a woman, was universally addressed as “father”. King Oyo humbled himself before no mortal but himself Mode Ia and mediums under her tutelage, for when a medium is possessed by the spirit of Sango, she is considered a “Selem” incarnation of the god himself. The Ia Kere was the most powerful man in the entire palace and in the kingdom of Oyo. Nothing happens in the palace without her consent. She could delay state affairs by abandoning royal insignia and other symbolic attributes of state function. She was the head of St Ilari (the king’s bodyguard), and even the king’s “chief of staff”, a man Asi’Vefa was subordinate to her.

The double-headed ax of the thunder god in Yoruba tradition is symbolic of the essentially two-faced androgynous (sango-iewa) nature of the cosmic deity in his synthetic sky-earth identity (which explains why Sango is the patron deity of twins in the Yoruba pantheon of gods). In Yoruba tradition, the Sango double ax is usually mounted on a female statuette: a representation of Sango’s female alter ego or double, i.e. the chthonic goddess Eve, in her role as the model spirit-possessing medium in Sango’s posthumous deification (Sango, like Jesus, is believed to died by hanging). The Yoruba believe, as do the Christians, that the god Sanga lived in the heavenly realms after he apparently died at the stake, watching over mankind and punishing the wicked with lightning from the heavens.

Video about Representations Of The Dead In The Old And New Kingdoms

You can see more content about Representations Of The Dead In The Old And New Kingdoms on our youtube channel: Click Here

Question about Representations Of The Dead In The Old And New Kingdoms

If you have any questions about Representations Of The Dead In The Old And New Kingdoms, please let us know, all your questions or suggestions will help us improve in the following articles!

The article Representations Of The Dead In The Old And New Kingdoms was compiled by me and my team from many sources. If you find the article Representations Of The Dead In The Old And New Kingdoms helpful to you, please support the team Like or Share!

Rate Articles Representations Of The Dead In The Old And New Kingdoms

Rate: 4-5 stars
Ratings: 2901
Views: 73199576

Search keywords Representations Of The Dead In The Old And New Kingdoms

Representations Of The Dead In The Old And New Kingdoms
way Representations Of The Dead In The Old And New Kingdoms
tutorial Representations Of The Dead In The Old And New Kingdoms
Representations Of The Dead In The Old And New Kingdoms free
#Hebrew #God #YHWH #Faced #Androgynous #Deity

Source: https://ezinearticles.com/?The-Hebrew-God-YHWH-As-Two-Faced-Androgynous-Deity&id=4254214

Related Posts

default-image-feature

How Much Sleep Does A 3.5 Month Old Need UK Theme Parks – Alton Towers

You are searching about How Much Sleep Does A 3.5 Month Old Need, today we will share with you article about How Much Sleep Does A 3.5…

default-image-feature

Replacing Old Wood Burning Fireplace Insert Insert With New Fireplace Choosing the Best Wood Pellet Stove For Your Needs

You are searching about Replacing Old Wood Burning Fireplace Insert Insert With New Fireplace, today we will share with you article about Replacing Old Wood Burning Fireplace…

default-image-feature

How To Play Learn With A 3 Month Old Infant Tips For Choosing the Right Toys From Online Toy Stores

You are searching about How To Play Learn With A 3 Month Old Infant, today we will share with you article about How To Play Learn With…

default-image-feature

How Much Sleep Does A 3 Year Old Need Uk Arthritis Sufferers and Mobility Scooters

You are searching about How Much Sleep Does A 3 Year Old Need Uk, today we will share with you article about How Much Sleep Does A…

default-image-feature

How Much Sleep Does A 3 Year Old Child Need How Parents Can Help Students Overcome Learning Barriers

You are searching about How Much Sleep Does A 3 Year Old Child Need, today we will share with you article about How Much Sleep Does A…

default-image-feature

How To Plan A Flight With A 3 Year Old Best Cruise Line For Kids – How to Choose the Best For Your Kids

You are searching about How To Plan A Flight With A 3 Year Old, today we will share with you article about How To Plan A Flight…