Exodus 4:24

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Ethan
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Exodus 4:24

Post by Ethan » Wed Sep 11, 2019 5:00 pm

Exodus 4:24
And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.
ויהי בדרך במלון ויפגשהו יהוה ויבקש המיתו

And it came to pass, the angel of the Lord met him by the way in the inn, and sought to slay him
ἐγένετο δὲ ἐν τῇ ὁδῷ ἐν τῷ καταλύματι συνήντησεν αὐτῷ ἄγγελος κυρίου καὶ ἐζήτει αὐτὸν ἀποκτεῗναι

They are differences between the Septuagint and Masoretic.

ἀποκτεῗναι is infinitive, this aught to translate from להמית, the Hebrew is missing the prefixed ל. The second ה is a preposition and the verb in Vulgar is occidere is phonetically similar too להמית with that infix 'i'.

occido, אהמית ( ob-/-ה)

This Latin verb semantically and phonetically equates with להמית and ἐπιπίπτω and an obvious homologue for "c" interchanges with "π" and therefore with "מ". πίπτ=cid=מית.

ל־ה־מית : ἐπι־πίπτ־ειν : oc־cid־ere

ἐπιπίπτω, מית
(a) Fall upon or over
(b) fall upon in hostile sense, attack, assail
(c) of winds meeting one another, of storms
(d) of disease and accidents

In the previous verse, in Exodus 4:32, it reads "I will slay" (אנכי הרג) which is ἔγωγ' ἐναρίζω (ἐναίρω), but the Septuagint translates both מית and הרג into ἀποκτενῶ (= הקטל) producing generic translations.

ἐναρίζω, הרג, spolio
(a) strip a slain foe of his arms
(b) slay in fight, generally, to slay
* Isaiah 10:4 : They shall fall under slain foes' arms and trappings. (הרוגים)

במלון (ablative)
מלון/αὔλισμα "lodging"
לון/αὐλῇ "open court, gate-way, portico, stables, slave-quarters, altar, and rotund'

ויפגש is ἔπηξε also written ἐπήγαγε (ἐπάγω), the Latin is occurrit, since oc- equates with ἐπι- (ἐπι άγω) , the terminal ש is the second γ in ἐπήγαγε and the first r in occurrit.

ἐπάγω, אפגש, occurrō
(a) bring on, lead on an army against the enemy, march against
(b) lead on by persuasion, influence
(c) bring in, invite as aiders or allies
(d) of persons, bring into one's country, bring in or introduce as allies
(e) introduce a person before the assembly

בקש, ἐπιζητέω, dēsīderō, spectō
(a) seek after, wish for, miss
(b) to long for, ask, demand, call for, wish for, desire, require, expect

דרך, διέρχομαι, iter
(a) go through, pass through
(b) pass through and reach, arrive at
(c) of Time, to pass, elapse

διέρχ > δρχ > דרך (Phoenician)
διέρχ > ιδέρχ > ιδέρ > iter (Latin)

The theologians have corrupted and re-branded the Phoenician language into Biblical Hebrew, there is no Biblical prefixing languages, the languages of the Bible is Phoenician, Aramaic and Greek, theologians have mistranslated the entire Old Testament, word by word.

The Vulgar version of the Old Testament seem more accurate then the Septuagint, iuxta Hebraeos.
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Wed Sep 11, 2019 6:36 pm

Exodus 4:25 may reveal the meaning of Zipporah through תקח צפרה. Lt. tulit Seffora and tulit belongs to an irregular conjugation of ferō. The Phoenician name is this with a preposition (צ־). Her name is from ἐκφορά(צפרה) in the Latin is ef-fĕrus or efferus, the epithet of Dido. ξ, κ, צ.

πέτρα > צר (πτ-ρ) 'rock, stone'
περιτέμνω > תכרת 'to cut or clip round about'
κείρει(2) > תכרת 'crop a person, to cut the hair short, shear, clip

τόν κοῦρον > את־ערלת
1. loppings, twigs stripped from a tree
2. κοῦροι young men, warriors, also servants, like Lat. pueri

ἐπίκουρος - mercenary troops, opp. citizen-soldiers

ἵκετο, ἷξε, ἐφίκετο > תגע 'to come to, reach, of sufferings, feelings'
ἄρθρον > רגל 'joint, generally, of limbs, of ankles, the socket of the ankle-joint'
ἑδνωτής > חתן 'bride betrothed for ἕδνα, giver of dowry. cf, נתן, δίδωμι, ἕδνον. προσήκοντες
μασχαλίζω > מול 'put under the arm-pits, mutilate, cutting off the extremities'
ἔλεψε > וירף 'to strip off the rind or husks, to peel, bark

The Septuagint reading is different.
"The blood of the circumcision of my son is staunched" (τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου)

The Septuagint reads חתן־דמים as " ἔστη τὸ αἷμα", where-as ἔστη usually translation ויעמד.
"τοῦ παιδίου" (הילד) (of the child)

חתן־דמים : ἑδνωτής αἵματα : sponsus sanguinum
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 11:18 am

In Exodus 4:1, ויען in the LXX is ἀπεκρίθη from the conjugation of ἀποκρίνω, in Latin this equates with dēcernō
and the Phoenician equation is בקר.

de (ב) cerno (קר)
ἀπο (ב) κρίνω (קר)

Ezekiel 34:21 - אבקר את־צאני "I will seek out my sheep"

אבקר את־צאני > ἀποκρίνω κτήνεα, dēcernō pecora (את־צאני = accusative plural)

אבקר, ἀποκρίνω, dēcernō
1. set apart, to be distinctly formed, mark by a distinctive form, distinguish
2. choose, choice, having set apart
3. decide that one has lost the victory, decide it against one,
4. answer charges, defend oneself
5. Aorist passive; he answered
6. (Latin) to decide, determine, pronounce a decision, judge, decree, resolve, vote.

ויען = ἐφώνησε 'speak loudly, give utterance' (φ drops out) (אען, φωνέω, vocō) and ν turns into c in Latin.

Micah 3:7 : מענה = φώνημα 'sound made, utterance' (Lt. vocum)
Exoduys 32:18 : ענות = φωνή 'the sound of the voice' (Lt. vox)

Exodus 4:1
לא־יאמינו לי, οὖν ἀληθεύωσιν μοι, non credent mihi
- ἀληθεύω : אמון ( ἀλ/אמ) Lt. enimvero cf. ἦ μήν

Exodus 4:24
ויהי

This clearly relates to the conjugation of εἰμί conjugated as an Aorist, in Greek there is an Infix -s- in Aorist that is dropped in Phoenician.

εἰ (present stem) + ־י (tense) + ־ו (Augment) = ויהי
* ε_εἰ_ι (Greek order) > ε_ι_εἰ (Phoenician order)

ειεἰ > ויהי

You can build Phoenician verbs from principle Greek parts.
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 12:01 pm

Exodus 4:29
וילך = ἦλθε

The Greek verb is conjugated from ἔρχομαι, the principle part is ἔρχ, since the Aorist in conjugated with an infix -s-, it merges with χ producing θ, since Phoenician does not have the infix then the χ is unchanged, ך (that derived the letter) and the initial ἔ drops out because Phoenician prefixes the tense and augment.

וילך = ἔιρχ "He went" Lt. vēnit (ל turns into n), as it does in Doric. ἦλθε = ἦνθε.

ויאספו = ἤθροισαν (with the ρ dropped)
אסיף = ἀθροίζω (root)

The initial א/ἀ is part of the root, since it begins with א/ἀ, same letter as the first person tense, so no need to write two of them.
אאסיף/ἀθροίζω

אסיף, ἀθροίζω (hiphil) - יף/ίζ. cf. caterva, Gather
1. to gather together, to muster forces
2. to gather for oneself, collect round one
3. the whole amounted collectively

זקן "elderly"
- Same word for "Beard", Gk. γένειον/זקן "part covered by the beard"
- ὀψίγονος (בן־זקן) "of a son, late-born, born in one's old age"

ὀψίγονος is the meaning behind "Isaac" and "Solomon", since Isaac was born in one's old age, the emphases on "grinning and laughing' (Jaw area)

זקן
- σιαγών "jaw-bone, jaw"
- πώγων "beard"
- γένειον "part covered by the beard"
- siāgonēs (Latin)

ὀψιγόνων > ψὀίγονων > ψὀγονων > ψὀλονων > ψὀλομων > Σὀλομων > Solomon

The poetry clues the meaning of new names when introduced. (2 Samuel 12:20)

The reason is because Hebrew culture mirrors Spartan culture and traditions.

Herodotus 7.3
At Sparta too (advised Demaratus) it was customary that if sons were born before their father became king, and another son born later when the father was king, the succession to the kingship belongs to the later-born. (ὀψίγονος)

The origin of the 'younger-brother' motif.
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 1:14 pm

Exodus 4:27 : וישק־לו

This verb in middle voice, root is נשק, with an initial נ because word appears middle in Greek, נשק is ἀσπάζομαι
and וישק־לו is ἀσπάσσατο (verb 3rd sg aor ind mp doric aeolic), written ἠσπάσατο in Attic.

The 3rd person middle voice of Greek is formed by suffixing αὑτῷ and this is לו

αὑτῷ > τῷα > τὑ > לו Lt. sibi

נשק/ἀσπάζομαι
1. welcome kindly, greet, of the saluting of ships, to hail or salute as king.
2. from the modes of salutation in use, kiss, embrace
3. of things, follow eagerly, cleave to

Exodus 4:28

צוה_ו
1. κάτθετο αὐτο (Aorist)
2. κάτθηκε αὐτο (Perfect)
3. κάτθετο (Aorist) or κάτθειται (Perfect)

The Septuagint reads ἐνετείλατο αὐτῷ, as if written צוה־לו that would be κάτθετο or κάτθειται and the Latin reads mandaverat, a 3rd person pluperfect.

κατατίθημι roots θέσμιος and τέθμιος. Lt. instituto

מצוה = θεσμός
- of human law, at Athens.
- used by Solon of his own laws,
- divine laws

Hosea 5:11 : אחרי־צו = Demeter Thesmia (Law-goddess)
- Ephraim is oppressed and broken in judgment, because he willingly walked after Demeter Thesmia
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 3:04 pm

The etymology of Δημήτηρ (Demeter) is explained through Phoenician, without this language, the etymology of many Greek names have an unknown status, for Phoenicians worshiped the pantheon of Greece and Rome rendered in their own language.

Phoenician crops the -τηρ cf. ματήρ, σωτήρ & πάτηρ and Δ interchanges with Phoenician ל.
Δημήτηρ > Δημή > λημή > ληήμ (לחם) "Bread"

Δημήτηρ - as a name for bread
http://www.perseus.tufts.edu/hopper/mor ... ek#lexicon

בית לחם : Ϝοἰκός Δαμάτρας "House of Demeter" Lt. Aedes Cereris, Domus Cereris, Vīcus Cereris

Ruth 1:22
they came to Bethlehem in the beginning of barley harvest.
- בתחלת קציר שערים : γενέσει ἐθερίσθην κριθαί

Ruth 2:2
Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace
she went, and came, and gleaned in the field after the reapers

Ruth 2:6
the servant that was set over the reapers

הקוצרים : τοὺς θερίζοντας "to do summer-work, to mow"
מקרה : κύρμα "that which one meets with or finds, what one chances upon"
בעז (Boaz) : ἄγος, ἀγωγά
לקט : λογίζομαι "collect"
עמר : ἄμαλλα "bundle of ears of corn, sheaf"

Naomi (נעמי), Εὐνομία (Eunomia)

εὐνομίᾳ (נעמי) (Νομί)
(1) Good order
(2) loyalty to divine law
(3) personified as daughter of Themis (מציה)
(4) diligence in foraging: metaph, of bees, regularity in pasturing, of sheep

Ruth 2:23
So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law

דבק : ζεῦξε, παγῇ, iuncta "joined together"
נערות : νεαραί "youths", νεᾶνις "maidens' Lt. novercae, novus.
חטים : σῖτα, corn, grain, comprehending both wheat and barley
חמותה : ἑδνωτής, γαμετῆς
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 4:12 pm

Let my people go, that they may hold a feast unto me in the wilderness. [Exodus 5:1]

ויחגו is ἀνήγαγον (ἦξαν) that roots "Hajj", the Arabic is pronounced "Hagg", from ἀνάγω written ἀγάγω > ἀάγγ "Hagg", the two "g" prove the homologue.

ἀνάγω (חגג)
1. lead up from a lower place to a higher
2. lead up to the high sea, carry by sea
3. take up from the coast into the interior, esp. from Asia Minor into Central Asia
4. to conduct the choir, to celebrate a festival, (Herodotus)

מדבר : desertum

The Latin word is dē- (from) + serō (bind) and dē- is מ־ and ἄπο-.
serō is εἴρω "speak, bind" (A. דבר - ϝἔπος)

ἄπο(dē-) εἴρω(serō) > ἀπειρόω, ἄπειρος > העבר "Hebrew"

ἤπειρος [עבר]
1. terra firma, land, opp. the sea
2. the mainland of Western Greece, opp. the neighbouring islands
3. later, a continent, esp. of Asia, of the Tanais or Phasis, δισσαὶ ἤπειροι, i. e. Europe and Asia.
4. plain, opp. mountain
5. in Egypt, land above inundation level
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 4:47 pm

In Exodus 3:14, אהיה אשר אהיה is a quotation of Aeschylus, Book of Agamemnon, verse 160.

Chorus
[160] Zeus, whoever he may be,—if by this name it pleases him to be invoked, by this name I call to him—as I weigh all things in the balance, I have nothing to compare save “Zeus,” if in truth I must cast aside this vain burden from my heart.

https://www.perseus.tufts.edu/hopper/te ... 99.01.0004

ὅστις ποτ᾽ ἐστίν > אהיה אשר אהיה "whoever he may be"

The Septuagint rewrites into ἐγώ εἰμι ὁ ὤν "I am the being" for ἐγώ εἰμι ὁ Παιήων "I am Paean"

ὁ ὤν = הביה ,הבן
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

Ethan
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Re: Exodus 4:24

Post by Ethan » Thu Sep 12, 2019 9:12 pm

Exodus 2:1

Masoretic
וילך איש מבית לוי ויקח את־בת־לוי

Septuagint
ἦν δέ τις ἐκ τῆς φυλῆς Λευι ὃς ἔλαβεν τῶν θυγατέρων Λευι καὶ ἔσχεν αὐτήν

"Now a certain man of the tribe of Levi took the daughter of Levi and married her" (LXX)

φυλῆς Λευι : קהל־לוי

φυλή, קהלה
1. a body of men united, such as the three Dorian tribes, of the four Ionic tribes, of the Persians
2. by local habitation, such as the ten local tribes at Athens formed by Cleisthenes
3. subdivision of the priests in each Egyptian temple
4. military contingent furnished by a tribe

מטה
1. φύτευμα "that which is planted, plantation"
2. βάκτρον "stick, cudgel"

שבט, σκᾶπτρον, σκυτάλη, ῥάβδος "staff or baton"
1. staff or baton, the Prose word is βακτηρία ( מטה)
2. as the badge of command, sceptre, symbol of royalty.
3. borne by chiefs, and transmitted from father to son
4. Hebr. Shevet, of the tribes (φυλαί) of Israel

The Hebrew scriptures use מטה (βάκτρον) and שבט (σκᾶπτρον, σκυτάλη) interchangeably, words for "Staff" that mean "tribe" and this is Spartan origin.

At Sparta, staff or baton, used as a cypher for writing dispatches, a strip of leather being rolled slantwise round it, on which the dispatches were written lengthwise, so that when unrolled they were unintelligible: commanders abroad had a staff of like thickness, round which they rolled these strips, and so were able to read the dispatches:—hence σκυτάλη came to mean a Spartan dispatch

http://www.perseus.tufts.edu/hopper/mor ... ek#lexicon

Judges 5:14
and out of Zebulun they that handle the scytale (שבט) of the writer.

לוה, πρός λαμβάνω
1. take to oneself as one's helper or partner
2. borrow
3. lend a hand, help, assist
4. co-operate with

Exodus 2:16
לכהן מדין (Sept. ἱερεῗ Μαδιαμ)
לכהן מדין = διακονῶ μεσαμβρινός = diāconī merīdiānus

merīdiānus > mīdiān (מדין)
1. of or belonging to the south or south side, southern, southerly, meridional
2 southern places or parts: “in meridianis Indiae"
3. of the sun or stars, culminate

Exodus 2:22
גר = πρόσχωρος "lying near, neighbouring, frontier"
גרשם = κορός ζανός "gift from Zeus" κορ(גר)_ ζαν(שם)
בארץ נכריה = ἐν γῇ ἐγχωρία "In the local land" (enchōria)
* dweller in the land, ἐ. τῆσδε γῆς inhabitants
https://vivliothikiagiasmatos.files.wordpress.com/2012/01/joseph-yahuda-hebrew-is-greek.pdf

klewis
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Re: Exodus 4:24

Post by klewis » Fri Sep 13, 2019 7:30 am

I am more of the follow the poetry (parallels) guy as a means of determining the intent of the writing. After all, if you know how they wrote the text then you can derive more meanings behind it. After all, if you know how the story was written then you know what the author intended it to be read. Below represents how four stories were written through parallel formation connected to Moses at Motel 6.

The Inverted Parallel by Author (Backwards)

A. Yahweh wants to kill Moses (Exod 4:19-20, 24-26).
Zipporah steps in and saves Moses with a flint (J).

B. Abraham tries to kill Isaac with a flint knife (Gen 22:3-6).
Elohim steps in to save Isaac (E).

B’. Hagar tries to kill Ishmael with a bow (Gen 21:9-19).
Elohim steps in to save Ishmael (E).

A’. Hagar tries to save herself by fleeing (Gen 16:1-14)
Yahweh steps in to send her back to Sarai (J).



Grouping By the Elements and By Author
J -- Yahweh wants to Kill Moses Elements:
• 4 people (Moses, his wife and two sons)
• 1 donkey
• A flint [knife] for cutting.
E -- Elohim wants to Kill Isaac.
• 4 people (Abraham two young servants, Isaac).
• 1 donkey.
• A flint knife to kill Isaac.
E -- Hagar Tries to Kill Ishmael Elements:
• Hagar wandered away
• She ran out of water
• Well is revealed.
J -- Hagar flees Sarai Elements:
• Hagar wandered away.
• [She had plenty of water at the well]
• She was found by a fountain.

If we assume that at the time of writing of the parallel, the parallel was written pristine. As time goes by and new parallel formations are formed with each section then the earlier parallel becomes malformed. Identifying each step of the process to cause the parallel to become malformed allows us to go back in time to see earlier drafts of the product. By doing this we can see how words and grammar was changed in support of different parallels.

Journal of Higher Criticism, vol 14:1 p. 75

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