The Letter O

I found this entry in Oxford Reference Online and thought that you'd like to see it.
ref: U,V

Concise Oxford Companion to the English Language

O, o [Called 'oh`]. The 15th LETTER of the Roman ALPHABET as used for English. It originated as the Phoenician consonant symbol 'ain, representing a pharyngeal plosive (or 'glottal catch`). It had a roughly circular form and meant 'eye`. The Greeks adopted it as a vowel symbol, at first for both long and short values. Later, a letter omega (O) (that is O-mega, 'big O`) was created for the long value, with O, known as omicron (that is, O-micron, 'little o`), kept for the short value. LATIN took over only omicron, for both long and short values.

Sound values
In English, as well as long, short, and DIGRAPH values, o has some irregular values, often overlapping with values of u. In some words, the letter o has a different value in different accents. Native speakers differ as to whether log and dog rhyme, whether bother has the vowel of father, whether horse and hoarse are HOMOPHONES, and whether your is pronounced like yore or as ewer. The sound values are listed in the following paragraphs as short O, word-final long O, pre-consonantal long O, O with the value of U, O and the inflections of DO, and O with doubled consonants.

Short O
(1) In monosyllables before consonants, but not before h, r, v, w, y: mob, lock, botch, odd, soft, log, dodge, doll, on, top, Oz. The biblical name Job, however, has long o. (2) In polysyllables such as pocket, soccer, biography, geometry. (3) Before consonant plus e in gone, shone, in one pronunciation of scone (contrast tone), and before ugh, representing /f/, in cough, trough. (4) In RP and related accents, a lengthened variant of short o occurs before word-final r (or, nor), medially as in corn, adornment, and before final silent e as in ignore. The same value occurs as oa uniquely in broad, as ou in ought, thought, etc., and is sometimes heard (as it commonly was in old-fashioned RP) instead of short o in off, often, lost, sometimes facetiously or mockingly rendered as aw in 'crawss` (cross), 'Gawd` (God); the poet John Keats, a Londoner, rhymed crosses and horses. This value is also spelt au, aw, as seen in the sets sauce/source, fraught/fought/fort. (5) In other accents, this distinction does not occur: in most Scottish accents, for example, the same vowel is heard in cot, caught, ought, and sauce does not rhyme with source. (6) In RP and related accents, the vowel sound in word, work, world, whorl is the same as that in were, and the set whirled, whorled, world is homophonous.

Word-final long O
(1) Standard long o occurs word-finally spelt simply as -o in the monosyllables fro, go, so, and in polysyllabic loans (hero, piano, potato, radio, tomato, zero), but in lasso final o usually has the value of long u. There is often uncertainty whether such loans form their plurals with -s (armadillos) or -es (potatoes) or optionally either (lassos, lassoes). Those ending in vowel plus o add s: cameos, radios, duos. Syllable-final long o is found in coaxial, cloaca, oasis (compare coax, cloak, oats), poet, coerce, coeval, etc. (2) The same sound occurs word-finally as -oe in the monosyllables doe, foe, floe, hoe, sloe, throe, woe and in some polysyllables (aloe, felloe, oboe), but shoe, canoe give -oe the value of long u. (3) Long o occurs as -oh in oh, doh, soh, as -ough in dough, though (but not other -ough words), and as -ow as in some 14 words: how, blow, crow, know, low, mow, row, show, slow, snow, sow, stow, tow, throw. Of these, the forms bow, row, sow have different meanings (that is, are different words) when they rhyme with how. (4) The long -o value of the -ow ending occurs in disyllables of mainly vernacular origin, after d (meadow, shadow, widow), after ll (gallows, swallow; bellow, yellow; billow, willow; follow, hollow), after nn (minnow, winnow), and after rr (arrow, barrow; borrow, sorrow; burrow, furrow); and also in window (from a Scandinavian compound of wind + eye) and bungalow (from Hindi). (5) The diphthong value of final -ow (now, vow) is rare in polysyllables: allow, endow. (6) Some FRENCH loans have a final silent consonant after long o: apropos, depot. (7) Final long o may become i in the plural of ITALIAN loans: libretto/libretti, virtuoso/virtuosi.

Pre-consonantal long O
(1) Simple o before ld (bold, cold), 1st (bolster, holster), It (bolt, molten), ll (stroll, troll), lk (folk, yolk). Sometimes also before final st, th (ghost, most, past; both, sloth, but contrast short o in lost, cloth, etc.). The anomalous long o in only contrasts with the related forms one, alone, lonely, which all have following e; however, a parallel may be seen in nobly. (2) Before a single consonant, with a following a or a magic e after the consonant: soap, choke. (3) Digraphs ou and ow often before l or n (boulder, poultry, shoulder, smoulder; bowl, own, sown), but contrast the diphthong value in howl, down and the more usual vowel spellings in foal, sole, loan, tone. Before r in RP, this value becomes that of or in course, court, source. (4) Uniquely as oo in brooch (contrast broach).

O with the value of U
(1) The letter o often has one of the values of u, phonetically central and short as in but, close and short as in put, or close and long as in truth. (2) The short u-value is common in monosyllables, especially before n (son, front, monk, month, sponge, ton, tongue, won), and in some words with silent e (some, come, done, none, love, dove). One, once contain the further anomaly of an unspelt initial /w/. The short u-value is heard before nasals, l, r, th, v, and z in such polysyllabic words as above, accomplish, among, BrE borough, brother, colour, comfort, conjure, cover, dozen, dromedary, frontier, govern, Monday, money, mongrel, monkey, mother, nothing, onion, other, shovel, slovenly, smother, somersault, stomach, wonder. Pronunciation varies, however: Coventry, constable occur in BrE with both short o and u values. This use of o for short u has been explained as a graphic device in MIDDLE ENGLISH to reduce the confusing succession of vertical strokes (minims) that would otherwise arise in manuscript in a word such as money. (3) Longer (close) values of u, as in put or truth, occur: with simple o, in do, to, two, who, lasso; with o before a consonant plus e, in lose, whose, move, prove (contrast choose, booze, use, hose, drove); with oe in shoe, canoe; in such special cases as bosom, Domesday, tomb, whom, wolf, woman (but o with the value of short i in the plural women), womb.

O and the inflections of DO
The forms of do are highly anomalous: the long-u value of o in do, the short-u value in does (contrast the plural of doe), and the long-o value of don't, matching won't.

O with doubled consonants
When followed by doubled consonants, o often has a short value, but before double l, whether final or medial, both values occur: doll, loll, but poll, roll; dolly, follow, but swollen, wholly. Doubled l in holly distinguishes its short o from the long o in holy. Many words are pronounced with a short o preceding a single consonant, despite parallels with doubled consonants (body/shoddy, proper/copper) or with long vowels (honey/phoney, hover/rover). Other examples of single consonants after short o include colour, holiday, honour, honest, money. On the other hand, doubled r distinguishes short o in sorry, lorry from longer o in story, gory, though not in historical.

Digraphs
O is the first element in the following digraphs:

OA
The digraph oa has the values of: (1) Long o as in no (soap, cloak). (2) The open aw-sound before r in RP and related accents (coarse, hoarse).

OE
The digraph oe has the value of long o as in no (woe, woeful), or of ee in such Greek-derived forms as BrE amoeba, foetus, or of the first o in colonel in such German names as Goethe and Goebbels.

OI and OY
(1) The digraphs oi and (usually as a word- or syllable-final variant) oy are diphthongs: short o preceding short i, as in boil, boy. They are common in monosyllables and incorporate a glide before a vowel at a syllable boundary: join, noise, voice, oyster, royal, voyage, buoyant. (2) Rare final oi occurs in borzoi (from Russian) and envoi (Anglicized from French). (3) Special occurrences include: porpoise, tortoise with oi often reduced to schwa; a unique use in choir (rhyming with friar and wire and respelt from quire); in recent French loans, the value of /wa/ (boudoir, reservoir). (4) The oi combination is not always a digraph: compare coin/coincide.

OO
(1) The digraph oo is generally considered to have the value of long u as in rule (booty, choose), but with variation depending on accent. Exceptionally, it has the value of short u in blood, flood. (2) In RP and related accents, oo in some words is long u as in truth (food, soon), but elsewhere has the shorter u of put (good, hood) especially before k (book, cook, look). In room, both values occur in free variation. Similar variations occur before r: door, floor, moor, poor. (3) The form too developed in the 16c as a stressed variant of to; GERMAN has zu for both senses. (4) Occasionally, oo corresponds to French ou (contrast cognate troop/troupe), and -oon to French -on (balloon/ballon). (5) A few oo words are exotic: bamboo (probably Malay), typhoon (Chinese), taboo (Tongan). The digraph formerly occurred in Hindoo, now Hindu, and the alternative tabu exists for taboo. (6) Zoo is a clipping of zoological garden, but uniquely in zoology the second o functions simultaneously as part of the oo digraph and as a normal short o. (7) Oo becomes ee in the plural of foot, goose, tooth: feet, geese, teeth.

OU and OW
(1) The digraphs ou and (usually its word-final variant) ow can represent a diphthong, as in cow, cloud, flour, flower. Word-final ou occurs exceptionally in archaic thou, but ow is sometimes used medially. It is contrastive in foul/fowl, and is an alternative spelling in to lour/lower and formerly in flour/flower. (2) Ou has other values, as in soul (rhyming with pole), sought (with bought), source (with course), soup (with loop), scourge (with urge), and touch (with hutch and much). See U. (3) Final -ow as long o in know occurs in some 50 words as compared to some 15 with final -ow as in bow, brow, cow, dhow, how, now, AmE plow, prow, row, sow, vow, wow, allow, endow. (4) On its own, the form wound is ambiguous: the past tense of to wind has the standard diphthong value, but the noun has the value of ou in soup. (5) Exceptionally, ow has the value of short o in knowledge, acknowledge. (6) Ou becomes plural i in the plurals of such pairs as louse/lice, mouse/mice.

-OUGH
(1) Some -ough spellings have the standard value of ou (bough, drought, BrE plough). Variants are AmE plow and archaic enow, which was an alternative pronunciation of enough. (2) Other -ough spellings give o different values: short o in cough, trough; in RP, the aw sound in ought, bought; long o in though; schwa in thorough, borough in BrE, sometimes long o in AmE; and silent o in tough, rough, through.

O and schwa
(1) Unstressed o may be more or less reduced to the value of SCHWA, or elided altogether. In pronunciations of the word police, the full range can be heard, from long o, through short o and schwa, to zero value with initial consonants as in please. (2) There is also often variation between AmE, in which the o in omit, cocaine, testimony, territory, phenomenon (second o) may have one of its full values, and BrE where it is normally reduced. (3) Most typically, o (like other vowel letters) has the value of schwa after the main stress in polysyllables, especially in words ending in l (petrol, symbol), m (fathom, bottom), n (cotton; cushion, fashion; ration, and -ation words generally), r (error, doctor). (4) Homophones sometimes occur as a result of such reduction: baron/barren, gambol/gamble, petrol/petrel, lesson/lessen, minor/miner.

O and stress shift
In polysyllabic derivatives, the value of o may shift between long, short, and schwa (in unstressed position), as the spoken structure of the word changes: (1) Atom has schwa for its o, but in atomic has the short-o value. (2) Colony has the short-o value for its first o, schwa for its second, but colonial has schwa for its first o and the long-o value for its second. Such effects occur before suffixes like -(i)al, -ic(al), -y, -ety, as in colony/colonial; atom/atomic; economy/economic(al); symbol/symbolic; tone/tonic; geology/geological; photograph/photographer/photographic; proper/propriety; social/society. See SUFFIX.

Agentive -or/-er
The suffix -or is mostly used with Latin roots (doctor, professor), especially after verbs ending in -ate (dictator, perpetrator). It is normally pronounced with schwa, although occasionally the full value of -or is heard: actor, vendor. However, -or varies with -er in a number of patterns. BrE legal spelling may use -or where lay writing has -er: grantor/granter. A technical device may be distinguished by -or from a human agent with -er: adaptor/adapter, conveyor/conveyer. In other cases, -or and -er are in free variation: advisor/adviser, impostor/imposter, investor/invester. Caster/castor sometimes differ in meaning, and censor/censer always do.

Silent O
(1) In jeopardy, Leonard, leopard, people, but the o in yeoman has long value and the e is silent. (2) The second o in colonel.

American and British differences
(1) The once widespread unstressed ending -our (as in emperour) has since the early 19c been increasingly rewritten -or: universally in emperor, governor, horror, terror, and in AmE in such forms as ardor, behavior, candor, dolor, endeavor, favor, harbor, labor, odor, parlor, rigor, savior, vapor. Glamour and saviour are, however, still widely written with -our in AmE. AmE has o in all derivatives, while BrE has o alone in many (honorary, vaporise, vigorous), but not all (behaviourism, favourite, honourable, colourist). In many rarer forms, such as torpor and stupor, -or is universal. (2) AmE writes BrE amoeba, foetus, oesophagus, moustache without the o and manoeuvre as maneuver (but note the common spellings onomatopoeia, subpoena). (3) Contrast AmE mold, molt, smolder, BrE mould, moult, smoulder. (4) AmE has plow for BrE plough.




How to cite this entry:
"O" Concise Oxford Companion to the English Language. Ed. Tom McArthur. Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. Pellissippi State Technical CC. 28 February 2010

The Letter U

אנכי יהוה אלהים ***את

I AM YHUH ELOHIM
Gen [Beresheeth] 1

Barauch Ha Shem Yahusha יהושע Our Sovereign Redeemer! For He is the First and The Last, The Beginning and The End, The Aleph and The Tau.

HA SHEM יהוה should never have been changed!
***את Aleph א and Tav ת In Judaism is not spoken
It is the 1st commandment.

HalleuYah!

Hebrew Alphabet

Semitic Hebrew Aramaic Alphabet

So the generations from Abraham to Dau'd [Paleo-Hebrew Language "Y" "I"] were fourteen generations and from Dau'd until the exile to Babel were fourteen generation [Modern Hebrew Language "U"] and from the exile to Babel until the Messiah were fourteen generations. MattheYahu 1:17

                                                                    EUEI YEhovEh

'I=IE, The Y is the nail scarredhand
The E is for you or I being given from YHVH

The U is that, which, and; asher
The E is to receive...

Predestination for the uncircumcised in heart

Surprising Chronological study of the Messiah's language and "Modern" Hebrew "V" and "W". The Messiah never heard of the name of Yahweh! The W was adopted in 1300's AD not BC and *** "HA SHEM" "ELOHIM" not given PROPER recognition probably because the US government doesn't want to give up everything they gained with the paganism after the Revolutionary war. Cherokee Indian's used *** "HAYAH" in their worship!

There's not a W in the ancient Hebrew, either. W (double you)

The double "VV" "W" started being used around 1300AD (of Persian origin); "Y" "I" is the ancestor of U, YOU, or Uau.

This is still monotheistic or does it get polytheistic? (paganism joke)

WWJD?
HaYah

For the entire Torah is completed in one word, in this,
"You shall love your neighbor as yourself." Galatians 5:14

Praise Yah is a pure form of worship meaning HalleuYah

For the Son has the Father's name.

יהוה
"We all cry Abba Father"
There's only one of "you" of the Shema. Debarim 6:4
Yahuah only sent one son Yahusha ben Yosef ben Da'id.
I was given the understanding that the spelling is to be reverenced.
***את is for like Selah (meditation) and to be highly respected because of Abba's love for of all nationalities!

Referenced Ha Shem Yahuah

***את is not translated in the Zonderman's Bible that I have.
***את Aleph א and Tav: ת In Judaism

Tav ת is the last letter of the Hebrew word emet, which means truth. The midrash explains that emet is made up of the first, middle, and last letters of the Hebrew alphabet (Aleph א , Mem מ, and Tav: אמת). Sheqer (falsehood), on the other hand, is made up of the 19th, 20th, and 21st (and penultimate) letters.

Thus, truth is all-encompassing, while falsehood is narrow and deceiving. In Jewish mythology it was the word emet that was carved into the head of the Golem which ultimately gave it life. But when the letter "aleph" was erased from the Golem's forehead, what was left was "met"—death. And so the Golem died.

Ezekiel 9:4 depicts a vision in which the Tav plays a Passover role similar to the blood on the lintel and doorposts of a Hebrew home in Egypt.[1]
In Ezekiel’s Old Testament vision, יהוה has his angels separate the demographic wheat from the chaff by going through Jerusalem, the capital city of ancient Israel, and inscribing a mark, a Tav, “upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”

In Ezekiel's vision, then, יהוה is counting Tav Israelites as worthwhile to spare, but counts the people worthy of annihilation who lack the Tav and the critical attitude it signifies. In other words, looking askance at a culture marked by dire moral decline is a kind of shibboleth for loyalty and zeal for יהוה.

Sayings with Taf

"From Aleph to Taf" describes something from beginning to end; the Hebrew equivalent of the English "From A to Z".

The alphabet here is Modern Hebrew!
Not Paleo Hebrew, Not Ancient Hebrew, but Modern Hebrew!

“Oh, Yes! Oh, Yes! I'm a Child of the King Yahusha!" and "There’s just something about that name…” In our English-speaking world we have been taught that the saving name of the Redeemer of Israel is “Jesus.” So accepted is this name that few stop to consider its authenticity.

But the truth is, there is indeed “something about that Name.” That “something” is the inescapable fact that the Savior’s name is not Jesus, and never was. What’s more, the Name of the Heavenly Father is not Jehovah, a designation that is only five centuries old.

Ch-rchianity has so thoroughly immersed the world in the error of this tradition for the past 500 years that few even think to research the matter or to consider the consequences of calling on the wrong name. As a result, most continue believing that the Hebrew Savior is called by a Latinized Greek name that could not possibly have existed at the time He walked the earth. It’s a name that would have been completely foreign to Him.

Eminent French historian, scholar, and archaeologist Ernest Renan acknowledges that the Savior was never in His lifetime called “Jesus.” In his book, The Life of Jesus, Renan doubts that the Savior even spoke Greek (p.90). Greek was mostly the language of business and commerce in cosmopolitan circles.

As for the Father’s Name, the hybrid “Jehovah” came into existence through the ignorance of Christian writers who did not understand the Old Testament Hebrew. Credit for the error is given to Petrus Galatinus, confessor to Pope Leo X in the 16th century.₁

The Etymology exposed, or rather the chronological study of the history, of the letters U,V,O,W, and of course the letter J, is my understanding of how the letter U was originally in the name of Jehovah, not the O or the V or the W. Come Out of her, My People!

Inspired by Fossilized Customs.₂ and Rabbi and Mrs. Weiner Israelites of The Congregation of Shomair Yisrael₃

I hope this helps someone.

HaYah: I AM
Exodus 3:14

"I Am" "Is" "Was" or "Will Be" is not in the Masoretic Text!

"I Am" was substituted instead of "HaYah"
Old Testament and the New Testament, as well!
Now then, How 'bout those Cherokees!

The Modern Hebrew was not around at the time the Ten Commandments were written. It was transliterated "U" with the Persian Language

The "W" wasn't used until around 1300 AD!

U, u [Called ‘you’]

The 21st LETTER of the Roman ALPHABET as used for English. It originated in the Phoenician consonant symbol waw, the common ancestor of the letters F, U, V, W, Y. The Greeks adopted waw as upsilon (, lower case ), which the Romans took from the Etruscans as V. The distinction in English between u as vowel and v as consonant was not made consistently in print until the 17c. Previously, the distinction tended to be positional, not phonological, with v used word-initially and u medially: vnder, liue. Until the 19c, some dictionaries listed u and v together rather than successively, or v before u in the alphabet. The use of V for U has survived into the 20c for some lapidary inscriptions: the BBC's Bush House in London has BVSH HOVSE carved over the entrance.

Sound values
(1) Formerly, the common feature in the pronunciation of u, v, w, was lip movement: lip-rounding is a feature of the back vowel in put and truth and the front vowel in French tu; /v/ is a labio-dental consonant; /w/ is a labial semi-vowel. In Modern English, French u has been Anglicized as a diphthong with a preceding i-glide (music, argue) and u commonly represents /w/ before a vowel after g, q, and s (anguish, quiet, persuade). (2) Beside these traditional values of u, most English accents have a further value. By the 17c, a vowel shift in southern England had changed the put-value of u in many words to a new sound, now heard in most accents, but not in the accents of the English Midlands and North. This is the value of u in but (except for the North of England), which today no longer rhymes with put and involves no lip-rounding. (3) In general pronunciation, the letter u spells four distinct vowel sounds, as in but, put, truth, music, as well as the /w/ in quiet, etc. The four vowel sounds will be referred to below as the values but-u, put-u, truth-u, music-u.

Long and short U
The four vowel values can be grouped into long and short pairs: but-u and put-u are short, truth-u and music-u are long. Like the long and short values of the other vowel letters, short and long u alternate in related words: assumption/assume, humble/humility, judge/judicious, number/numerous, punish/punitive, reduction/reduce, study/student.

Variation in values
The four values are not consistently distinguished. ScoE typically does not distinguish put-u and truth-u, and AmE often gives a truth-u to words pronounced with music-u in RP: AmE duty rhyming with booty, RP duty rhyming with beauty. This change occurs only after alveolar consonants: /d, l, n, r, s, t/. Because the but/put split did not take place in the Midlands and North of England, but/put rhyme in the accents of these regions. This non-distinction of but-u and put-u has often been stigmatized as non-standard, while their occasional reversal (butcher being pronounced with but-u rather than put-u) is considered to be hypercorrection towards RP. Variation between truth-u and music-u is not always regional, the distinction generally being blurred after l, s, as when lute/loot may or may not be pronounced as homophones, and sue/suit may in BrE have either long value of u. Although four possible vowel values in many accents make u a complex letter (with division into short and long realizations, and with variation between these values), a particular value is generally apparent from the environment. U is normally short except syllable-finally, and truth-u only arises after certain consonants.

Other spellings
The values of u have common alternative spellings. As a result of vowel shifts or spelling changes, patterns have arisen with the sound values of u in but, put, truth, but using o (son, wolf, do, move), or oe (does, shoes), or oo (blood, good, food), or ou (touch, could, youth). Similarly the sound of long u is commonly spelt ew (crew, dew, few, newt, pewter, steward); arguably w should be seen here as a positional variant of u (compare few/feud).

But-U (short)
Short u occurs before final consonants and (usually multiple) medial consonants: initial u in words of Old English origin (udder, ugly, under, up, us, utter, and the negative prefix un- as in unborn, uneventful); before two consonants in some non-English words (ulcer, ultimate, umbilical, umpire); in monosyllables ending in a consonant letter (tub, bud, cuff, mug, luck, cull, bulk, hum, sun, bunk, cup, bus, just, hut); in short-vowel monosyllables ending in silent e (budge, bulge, plunge). A few monosyllables contain put-u (see below), and the truth-u in truth itself (and also in Ruth) is an exception. In polysyllables, but-u usually precedes two consonants, either doubled (rubble, bucket, rudder, suffer, nugget, sullen, summer, supple, hurry, russet, butter) or as a string (publish, indulgent, number, abundant). Words ending in -ion similarly have short u before two consonants: percussion, convulsion, compunction, destruction, assumption, but long u before a single consonant in confusion, evolution. Exceptions to these patterns include long u in duplicate, lucrative, rubric and as indicated by final magic e in scruple (contrast short ou in couple); short u before a single consonant in study (contrast muddy, Judy) and in bunion (contrast trunnion, union).

Put-U (short)
The lip-rounded put-u occurs in a few words, especially after the labial consonants b, p, and before l: bull, bullet, bulletin, bullion, bully, bush, bushel, butcher, cuckoo, cushion, full, pudding, pull, pullet, pulley, pulpit, push, puss, put, sugar. Muslim is heard with both but-u and put-u. Put-u is nevertheless not a rare sound in English, being also spelt ou in the common could, would, should, and frequently oo, as in foot, good.

Truth-U and Music-U (long)
Long u (whether, truth-u or music-u) occurs in polysyllables before a single consonant with following vowel: contrast fundamental/funeral and the patterns in cucumber, undulate. Long u occurs in: alluvial, deputy, educate, fury, ludicrous, lunar, peculiar, refusal, ruby, rufous, ruminate, superb. In final closed syllables, long u is usually shown by magic (lengthening) e: amuse, flute, fume, huge, prelude, puce, puke, pure, refute, rude, rule, ruse, tube, tune. In accordance with the above patterns, the monosyllabic prefix sub- has but-u (subject), but disyllabic super- has long u. In most circumstances, long u is music-u, the initial i-glide being assimilated to produce truth-u only after certain consonants. Music-u is therefore found word-initially before a single consonant, especially in derivations from the Latin root unus (one), as in unicorn, unify, union, unity, universe. Other cases include ubiquitous, urine, use, utility, Music-u follows consonants as in ambulance, acute, confuse, coagulate, music, annual, compute, enthuse, revue, and in RP but commonly not in AmE as in duke, tube. Both music-u and truth-u are heard after l, s (lute, suit). Truth-u occurs after r, sh (includingt the affricate j) and is explicit in yu: truth, prune, Shute, chute, Schubert, June, jury, yule. In an unstressed medial syllable, ‘long’ music-u tends in fact to be a rather short vowel: contrast deputy, educate with dispute, duke.

Final U
Syllable-final u is pronounced long. Word-finally, it has an additional silent e in long-established English words (argue, continue, due, rue), although this commonly disappears before suffixes (argue/argument, continue/continual, due/duty, true/truth). Final u occurs without following e, particularly in recently formed or borrowed words: emu, flu, guru, Hindu, jujitsu, menu. Long u also arises syllable-finally before a vowel (contrast annul, annual): dual, suet, fluid, fluoride, vacuum.

U before R
Before r with no following vowel, RP gives u the same value as e or i before r: fur, hurt, nurse, absurd, purchase, concur (compare her, sir). When a vowel follows, u is long (rural, bureau, during), but is modified with the hint of an inserted schwa (cure, pure, endure; rural, bureau, during). Like other multiple consonants, rr normally induces a preceding but-u: burrow, current, flurry, furrier (noun): but the adjective furry retains the value of u of its base form fur, and its comparative furrier is then a homograph of the noun furrier with its but-u.

U and schwa
Like all vowel letters in English, u when unstressed in fluent speech may lose distinctive value, being reduced to SCHWA: initially (until, upon), before a stressed syllable (suggest, surround), and after the main stress especially before l, m, n, r, s (medially, as in faculty, calumny, voluntary, Saturday, industry, and in final syllables awful, difficult, autumn, album, minimum, museum, tedium, vacuum, murmur, injure, circus, radius). In some words, u is reduced to schwa while retaining the preceding i-glide of music-u: century, failure. In lettuce and in the noun minute, u is commonly reduced to schwa, and in RP to the value of short i. The adjective minute has music-u.

Assimilation
Phonetically, music-u is a diphthong consisting of a glide i-sound followed by truth-u, but in fluent speech the glide often affects the value of a preceding consonant, sometimes being assimilated with it entirely, as when duty, tune are spoken as ‘jooty’, ‘choon’ (typically not in North America), and casual, picture are spoken as ‘kazhel’, ‘pikcher’. Such assimilation is usual before the suffixes -ual, -ure after d, s, t, z: gradual, casual, mutual; verdure, closure, picture, azure. The assimilation with initial s in sugar, sure is of such long standing that the s is perceived as having an abnormal value. For some speakers, the tendency extends to assume and presume spoken as ‘ashoom’, ‘prezhoom’.

Semi-vowel U
(1) vowel occurs commonly in words of FRENCH derivation and typically after g (distinguish, guava, language, sanguine), q (quash, quail, quest, quit, quiet, quote, acquaint, equal, loquacious), and s (suave, suede, suite, persuade). (2) In similar contexts, however, u may have its full vowel value: contrast suite/suicide. (3) Some words with initial qu are of OLD ENGLISH origin, having changed their spelling after the Norman Conquest from cw- to qu-: cwen, cwic now written queen, quick.

Silent U
(1) Especially in words of French derivation: after g (where it serves to distinguish hard and soft g: page/vague), as in vague, fatigue, vogue, fugue, and after q, as in opaque, technique, mosquito. (2) In initial qu (quay, queue) and in conquer and often languor, although pronounced /w/ in conquest, languid. (3) Elsewhere, u is inserted only to preserve the hard value of preceding g: Portugal/Portuguese (see G, Q). (4) Although apparently part of a digraph, u is effectively silent in gauge, aunt, laugh, BrE draught (compare AmE draft), build, cough, trough, though, BrE mould, moult, smoulder (compare AmE mold, molt, smolder), boulder, shoulder, soul, buoy (especially BrE), buy. Although u is silent in biscuit, circuit, it arguably indicates preceding hard c (contrast explicit). It is optionally silent in conduit.

Digraphs
U often has the secondary function of indicating a modified value for a preceding letter. For the digraph au (as in taut) and ou (as in out), see A, O respectively. Eau in beauty has the value of music-u. For final eau (bureau, etc.), see E. The main digraphs having one of the four sound values of u are:

EU. (1) The digraph eu regularly represents music-u, especially in words of GREEK derivation (Europe, eulogy, pseudo-, neurotic), but occasionally elsewhere (feud). (2) In sleuth, the eu represents truth-u, as does oeu in BrE manoeuvre (AmE maneuver).

OU. (1) The digraph ou has one of the values of u, except when it is used as a standard digraph for the diphthong in out and for long o as in soul. See O. The spelling ou sometimes derives from French, and sometimes represents earlier pronunciation with a long vowel. (2) It represents but-u as in country, couple, cousin, double, southern, touch, trouble, young, with following /f/ spelt-gh as in enough, rough, tough, and in BrE courage, flourish, nourish, AmE giving this -our- the value as in journey. (3) It represents put-u in could, should, would and truth-u in ghoul, group, soup, through, uncouth, wound (noun), youth and also in such recent French loans as boulevard, bouquet, coup, BrE route (in AmE often homophonous with rout), souvenir, tour, trousseau. (4) It represents modified u before r: courteous, courtesy (compare cognate curts[e]y), journal (cognate diurnal), journey, scourge (compare urge) .


UE, UI. The combinations ue and ui usually indicate long u: Tuesday, juice, sluice, bruise, nuisance, cruise, fruit, suit, pursuit, recruit. The i is redundant when the word already ends in e: compare reduce/juice, ruse/bruise. In the verbs related to suit, pursuit, the i is replaced by e: sue, pursue.

Variations
(1) Historically, there has been variation of spelling and pronunciation, especially between u and o: in the cognates custom/costume, ton/tun, tone/tune. See O. One factor may have been a need to distinguish the vertical strokes or minims of u from the vertical strokes of adjacent letters in MIDDLE ENGLISH manuscripts; hence Middle English sone rather than sune for Old English sunu and Modern English son. (2) Similarly, w may sometimes have been used to avoid confusion of u/v (contrast coward/cover and French couard), or to distinguish homophones (foul/fowl), or even meanings of the ‘same’ word, such as the recent differentiation of flour/flower. (3) In general, ou occurs medially (house, though) and ow more often finally (how, throw), before vowels (tower), and before l (howl, bowl), n (clown, sown), and d (crowd). However, the choice between ou, ow is often arbitrary, as in the cognates noun/renown. (4) For AmE -or, BrE -our, see o. (5) The number four loses u in the derivative forty, though not in fourteen. See CLASSICAL ENDING,V, W. ₄

"I'm monotheistic.


Works Cited:

¹Yahweh's Assembly in Yahshua http://www.yaiy.org/literature/sacredname.html
²Fossilized Customs by Lew White of http://torahzone.net/
³Rabbi and Mrs Mike Weiner Israelites of http://www.shomairyisrael.com/
⁴"U" Concise Oxford Companion to the English Language. Ed. Tom McArthur. Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. Pellissippi State Technical CC. 28 February 2010
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Links
666

J and W

There are not any J's or W's in Hebrew₁

to be cont...
Strong's Exhaustive Concordance is almost a necessity for gaining a deeper insight into the original languages. Notice in the Hebrew dictionary of Strong's No. 3050, the entry "Yahh," a contraction for 3068 [the Tetragrammaton, the Sacred Name].

"Yah" is found in HalleluYah, meaning "praise you Yah." Also it appears in names like Matthew: MatthewYah, Isaiah: IsaYah, Jeremiah: JeremYah, Zephaniah: ZephanYAH, Nehemiah: NehemYAH, and other names ending in "iah." Yah means "I exist," "I am," "I create," or "I will be or bring into being."

Yah is the poetic or short form of His Name found to have survived translators in Psalm 68:4 of the King James Version. It is the prefix of the name Jehovah as found in Strong's Exhaustive Concordance which is most interesting and shows the fallacy of the name Jehovah.₂

J

The symbol (from the German Jahvist; Yahwist in English) used by German OT scholars and followed internationally to denote one of the sources of the Pentateuch, which uses Yahweh for the name of God. It was probably written in the south of the country in the 10th (or 9th) cent. BCE, though a few recent OT scholars think it might even be post-exilic. J is characterized by anthropomorphisms (e.g. Gen. 8: 21) but above all records the faithfulness of God to the promises he made to the patriarchs.
"J" A Dictionary of the Bible. W. R. F. Browning. Oxford University Press, 1997. Oxford Reference Online. Oxford University Press. 25 May 2008

Other References

W

23rd letter of the English alphabet and a letter included the alphabets of in several W European languages. Like f, u, v and y, it was derived from the Semitic letter vaw (a name meaning hook). The Greeks adopted vaw into their alphabet as upsilon. The Romans made two letters out of upsilon Y and V (see V; Y). The V was first pronounced as a modern English w and later as a modern English v. Norman-French writers of the 11th century created the modern form of the letter by doubling a u or v to represent the Anglo-Saxon letter wynn, which had no counterpart in their alphabet. In modern English w is what phoneticians call a lip-rounded velar semivowel, made like the oo vowel sound in zoo but functioning as a consonant, as in war and swing. Like y, it sometimes has a vowel quality, but usually only when used with another vowel as in new, now or flow. It is silent in such words as answer and wring (words in which it was originally pronounced). In some words introduced by the combination wh, the w is today not sounded (as in who, whom and whore). But in which, what, white and whisk, a voiceless form of w is used. However, in some dialects of English, and all of those in England, this voiceless w is regularly being replaced by ordinary w.
"W" World Encyclopedia. Philip's, 2005. Oxford Reference Online. Oxford University Press. 25 May 2008

W, w

[Called double-you]. The 23rd LETTER of the modern Roman ALPHABET as used for English. The Romans had no letter suitable for representing the phoneme /w/, as in OLD ENGLISH, although phonetically the vowel represented by v (as in veni, vidi, vici) was close. In the 7c, scribes wrote uu for /w/, but from the 8c they commonly preferred for English the runic symbol wynn ([wynn]). Meanwhile, uu was adopted for /w/ in continental Europe, and after the Norman Conquest in 1066 it was introduced to English as the ligatured w, which by 1300 had replaced wynn. Early printers sometimes used vv for lack of a w in their type. The name double-u for double v (French double-v) recalls the former identity of u and v, though that is also evident in the cognates flour/flower, guard/ward, suede/Swede, and the tendency for u, w to alternate in digraphs according to position: maw/maul, now/noun.Sound value In English, w normally represents a voiced bilabial semi-vowel, produced by rounding and then opening the lips before a full vowel, whose value may be affected.Vowel digraphs (1) The letter w commonly alternates with u in digraphs after a, e, o to represent three major phonemes. Forms with u typically precede a consonant, with aw, ew, ow preferred syllable finally: law, saw, taut; dew, new, feud; cow, how loud. (2) When the preceding vowel opens a mono-syllable, silent e follows the w: awe, ewe, owe (but note awful, ewer, owing). (3) Word-finally, w is almost always preferred to u (thou is a rare exception), but w occurs medially quite often (tawdry, newt, vowel, powder), and the choice of letter may be arbitrary (compare lour/lower, flour/flower, noun/renown). (4) In some words, digraphs with w have non-standard values: sew, knowledge, low. Final -ow with its non-standard value in low occurs in nearly four times as many words as the standard value in how. (5) In the name Cowper, ow is uniquely pronounced as oo in Cooper. (6) Final w in many disyllables evolved from the Old English letter yogh () for g, as in gallows, hallow, tallow, bellows, follow, harrow, borrow, morrow, sorrow, furrow (compare German Galgen, heiligen, Talg, Balg, folgen, Harke, borgen, Morgen, Sorge, Furche).
"W" Concise Oxford Companion to the English Language. Ed. Tom McArthur. Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. 25 May 2008

Works Cited

¹Quoted: 1997 Mrs. Michael (Ann) Weiner The Congregation of Shomair Yisrael http://shomairyisrael.com

² 2007 Yahweh’s Assembly in Yahshua
www.YAIY.org

Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. 25 May 2008
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Myths Exposed

Cross

I queried my Hebrew friends, Rabbi Mike Weiner of "The Congregation of Shomair Yisrael" and others from Israel. I asked Brother Howard, of Digi Tech, "What did they really kill people on in Israel at the time when the Mashiach died?" His reply was, "The Stauros or the stake." I also asked, "What kind of tree was it? The myth of the Dogwood Tree is prevalent where I live at here in the Smokies". Brother Howard replied, "The Olive Tree?" Rabbi Mike replied, "No, and it wasn't a Stauros, either...the Sanhedrin weren't in power; the Romans were and it was really awful!" They and others that were from Israel all confirmed that the roots from same Olive trees are probably still alive there, today, and that it is sacrilegious to say that it is dead. For that matter, they would love for people to visit when the olives harvest.
(IEUEistic.Info)

A prophecy for the end-time is given to us in Jer. 16:19. Jeremiah addresses IEUE and says, "The Gentiles shall come to You from the ends of the earth and say, 'surely our fathers have inherited lies, worthlessness and unprofitable things.'" the Revised Standard Version reads, "To Thee shall the nations come from the ends of the earth and say: 'Our fathers have inherited naught but lies, worthless things in which there is no profit'" But these lies could keep us from entering the New Jerusalem, as we read in Rev. 21:27, and again in Rev. 22:15 which reads, "But outside are...whoever loves and practices a lie."

The common claim that Sabbath-keeping has been annulled in the New Testament, has been shown to be untrue. This claim is refuted on Scriptural grounds. Likewise the claim of many sincere believers, who have erroneously been taught that the Moral Ten Commandment Law has been "nailed to the cross," is also not substantiated by Scripture. These claims have been made by many in an attempt to justify the adoption of , or the merger of Sun-worship with the original true Messianic Belief. Similarly, the keeping of Easter Sunday and Christmas are also not found in Scripture.

Another "later rendering," a tradition of the Church which our fathers have inherited, was the adoption of the words "cross" and "crucify." These words are nowhere to be found in the Greek of the New Testament. These words are mistranslations, a "later rendering," of the Greek words stauros and stauroo. Vine's Expository Dictonary of New Testament Words says, "STAUROS denotes, primarily, an upright pole or stake...Both the noun and the verb stauroo, fasten to a stake or pole, are originally to be distinguished from the ecclesiastical form of a two-beamed cross. The shape of the latter had its origin in ancient Chaldea [Babylon], and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name)...By the middle of the 3rd century A.D. the churches had either departed from, or had travestied, certain doctrines of the Christain faith. In order to increase the prestige of the apostate eclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain signs and symbols. Hence the Tau or T, in its most frequent form, with the cross piece lowered, was adopted..."

Dr. Bullinger, The Companion Bible, appx. 162, states, "crosses were used as symbols of the Babylonian Sun-god...It should be stated that Constantine was a Sun-god worshipper...The evidence is thus complete, that the Lord was put to death upon an upright stake, and not on two pieces of timber placed at any angle..."

Rev. Alexander Hislop, The Two Babylons, pp. 197-205, frankly calls this cross "this Pagan symbol...the Tau, the sign of the cross, the indisputable sign of Tammuz, the false Messiah...the true original form of the letter T - the initial of the name of Tammuz...the Babylonian cross was the recognized emblem of Tammuz."

Let us rather use the true rendering of the Scriptural words stauros and stauroo, namely "stake" and "impale", and eliminate the un-Scriptural "cross" and "crucify."(Foster, 2004 pp.29-34)

Can we continue bringing homage to the Sun, once the truth has been revealed to us, and be found guilty of participating in the "wicked abominations" of Eze.8:9-16? (Foster, 2004)

Eze 8:9 And he said unto me, Go in, and behold the wicked abominations that they do here.
Eze 8:10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.
Eze 8:11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
Eze 8:12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, IEU seeth us not; IEU hath forsaken the earth.
Eze 8:13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.
Eze 8:14 Then he brought me to the door of the gate of the IEU'S house which was toward the north;and, behold, there sat women weeping for Tammuz.
Eze 8:15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these.
Eze 8:16 And he brought me into the inner court of the IEU'S house, and, behold, at the door of the temple of the IEU, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the IEU, and their faces toward the east; and they worshipped the sun toward the east.e-Sword

Yahweh

The Hebrew proper name for God. It "probably" represents the original pronunciation of the Tetragrammaton (q.v.).
I. Yahweh" The Concise Oxford Dictionary of the Christian Church. Ed. E. A. Livingstone. Oxford University Press, 2006. Oxford Reference Online. Oxford University Press. 25 May 2008

Yahweh
Occurs nearly 6,000 times in the OT as the name for God, but increasing reverence caused it to be replaced in public reading by Adonai (My great Lord). When vowels were added to the Hebrew text, those of Adonai were combined with IEU to warn
II.(From A Dictionary of the Bible in Religion & Philosophy
Yahweh

See Names of God in the Hebrew Bible.
III.(From The Oxford Companion to the Bible in Religion & Philosophy)

Yahweh

The God of Judaism as the tetragrammaton , YHWH, may have been pronounced. By Orthodox and many other Jews, God's name is never articulated, least of all in the Jewish liturgy.
IV.(From The Concise Oxford Dictionary of World Religions in Religion & Philosophy)

Baal

The word was used especially of the Semitic deities who were held to produce agricultural and animal fertility. The Hebrew Prophets had constantly to resist attempts to fuse the worship of God with that of the local Baalim.
V. "Baal" The Concise Oxford Dictionary of the Christian Church. Ed. E. A. Livingstone. Oxford University Press, 2006. Oxford Reference Online. Oxford University Press. 25 May 2008

Baal

A male fertility god whose cult was widespread in ancient Phoenician and Canaanite lands and was strongly resisted by the Hebrew prophets. The name comes from Hebrew ba'al "Lord"™.
VI."Baal" A Dictionary of Phrase and Fable. Edited by Elizabeth Knowles. Oxford University Press, 2006. Oxford Reference Online. Oxford University Press. 25 May 2008

Baal

In Canaanite mythology, Baal was the most important god. His name, like that of Adonis, means “Lord.� His father was either the weather god Dagan, a weather or storm god, or the patriarchal high god El. He has mythological brothers in such gods as the Norse Thor, the Aramean and Babylonian Hadad, the Assyrian Adad, and the Hebrew Yahweh, as well as in all the Middle Eastern and Indo-European younger gods who wrested authority from earlier, more primitive divinities. Zeus defeating Kronos is an example. The transfer of power in the Hittite-Hurrian Kumarbi cycle is another.Baal is sometimes directly assimilated with related gods. He is, for instance Baal-Hadad in some of the Ugaritic texts. Baal-Karmelos was the storm god of Mount Carmel in Palestine, and Baal-Hammon was important in Dido's Carthage. Perhaps more important, Baal must be seen in relation to the Babylonian god Marduk, who, like him, gained his dominant position among the gods by defeating the primal powers of water—in the case of Marduk, the sweet waters personified by Apsu and the sea waters which were Tiamat. Baal defeats the sea as the god Yamm, sometimes called Lotan the serpent, reminding us of Yahweh's defeat of Leviathan.Whatever his form, Baal's defeat of the water powers is clearly tied to the climatic and agricultural processes of the Middle Eastern year. By defeating the monster Yam, Baal was able to determine the flow of waters—that is, rain.Baal's greatest battle was with Mot, Death himself, who had entered the god's new palace by way of a foolishly placed window. At one point Mot seems to have defeated his rival, as Baal is condemned to descend to the depths of Death's throat, taking the rains, clouds, and other storm god characteristics with him. The result in the world was horrendous drought and devastation.But Baal's sister Anat saved the day, descending, like the Mesopotamian Inanna/ Ishtar to Death, splitting him in two, grinding him up, and sowing him as seed. The result of the planting was the resurrection of Baal and the return of life to the earth. The defeat of death and periods of prosperity and fertility are never permanent, however, and in time Mot would challenge and probably defeat Baal again. Thus the Baal cycle is a continuous story of life, death, and rebirth.
VII. "Baal" The Oxford Companion to World mythology. David Leeming. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. 25 May 2008

Jesus

The focus of Christian devotion; born born a Palestinian Jew c.4 BCE.Palestinian Jew c.4 BCE.
VIII."Jesus"A Dictionary of the Bible. W. R. F. Browning. Oxford University Press, 1997. Oxford Reference Online. Oxford University Press. 26 May 2008

Jesus

/'d i z s/ noun (a) (Relig) Jesús; ~ Christ Jesucristo (b) (as interj) (colloq) ~ (Christ)! ¡por Dios!
IX. "Jesus"The Concise Oxford Spanish Dictionary. Ed. Nicholas Rollin. Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. 25 May 2008

Jesus

the Founder of Christianity. Not used in OE., in which it was rendered by H lend Saviour; in ME. (XII) not usu. written in full, but almost always in the abbreviated Gr. forms ihu(s) , ihs , etc.; repr. ChrL. I s s , obl. cases I s — Gr. I soûs , ...— late Heb. or Aramaic ysa', for earlier y'hsua' Joshua, which is explained as ‘Jah (or Jahveh) is salvation’.
X."Jesus" A Dictionary of the Bible. W. R. F. Browning. Oxford University Press, 1997. Oxford Reference Online. Oxford University Press. 26 May 2008

Jesus (226)

Spanish (- ORIGIN (de) Jesús ) and Portuguese: either from the personal name Jesú, of a personal name + de Jesús. The name Jesus is from the Greek form, Isous, of Aramaic Yeshua, from Hebrew Yoshua, a byform of Yehoshuah (English Joshua) ‘may Jehovah help him’.
XI. "Jesus(226)" Dictionary of American Family Names. Ed. Patrick Hanks. Oxford University Press, 2006. 25 May 2008

Holy

In The Oxford English Dictionary, vol. 5, p. 345, under "Holy," we read, ""the primitive pre-Christain meaning is uncertain...Its earlier application to heathen deities is found in ON [Old Norse]." But we did discover the origin of the word "holy"... The Hebrew word qodesh and the equivalent Greek word hagios, together with their derivatives, have been translated with one of three words, or derivatives, in our older English versions, namely: holy, hallowed, or sanctified. Another word is also used in modern versions, and generally in ecclesiastical literature, namely: sacred. Most of us have to be devout. However, this conception is refuted when we read in Isa. 65:17 of the idolatrous people "who sanctify (qadash) themselves, to go to the gardens after an idol in the midst, eating swine's flesh and the abomination and the mouse..." This refutation of the incorrect idea that "holy" means "to be pious," is further confirmed by the shocking fact that one of the Hebrew words for a harlot (whore) is qedeshah, a derivative of qadash! Likewise, a male prostitute (or sodomite) is called a qadesh in Hebrew.

This then causes us to seek for the real meaning of the word qodesh (its verb being qadash) and its Greek equivalent hagios. The Interpreter's dictionary of the Bible, vol 2, p. 617, summarizes what most authorities say about qodesh and hagios"...the meaning of 'separation' is paramount...the more elemental meaning seems to lie with 'separation'" Likewise, Vine's Expository Dictionary of New Testament Words repeatedly emphasizes the fact of the fundamental meaning of the word to be: "separation."

Most scholars nowadays prefer to render Hebrew and the greek words as "set apart, set-apart and apartness." With this true meaning of "set-apart" or "separate" we can now understand why qodesh is used in a positive sense, a good sense, and that it can equally be used in a negative and evil sense. Someone is, or something is set-apart unto Yahuweh, or he/it is set-apart unto evil cultic prostitution. Thus, the word qodesh applies to both.

Why then, if the Hebrew word qodesh as well as the Greek hagios both mean "set-apart," why has the word "holy" been used instead? Is it possible that the father of all lies, the Great Deceiver, had cunningly proceeded with his master plan of bringing idolatrous worship into True Worship? Has the "Mystery Man" behind "Mystery of Lawlessness" and "Mystery Babylon" been active again? (se Jer. 16:19-21, Isa. 25:7, Isa. 30:28, Rev.17:2,4,5 as well as 2 Thess. 2:7).

But did we discover the origin of the word "holy". In G. Jobes, Dictionary of Mythology Folklore and Symbols, p. 781, we read "HOLY: In Practically all languages, the word for holy has been derived from the divinely honoured sun." We found confirmation in Forlong's Encyclopedia of Religions, as follows, ""HOLI: The Great Hindu spring festival...held in honour of Krishna, as the spring sun-god...a personified woman called Holi...Holi had tried to poison the babe Krishna..." Further revealing evidence was yet to come. In Strong's concordance, in the Greek Lexicon No. 1506, we found the following: "heile" (the sun's ray) this is pronounced: heilei. This form is almost identical to the German and Dutrch equivalent of the English "holy". The meaning of "halo", the ring on top of a saint's head, now became clear to us. And this was confirmed in J.C. Cooper, An Illustrated Encyclopaedia of Tradtional Symbols, p. 112, "NIMBUS, HALO, or AUREOLE: Originally indicative of solar power and the sun's disk, hence an attribute of sun-gods."

The German and Dutch equivalent of "holy" is helig, which is derived from heil. Who is Heil? We read in Bell's new Pantheon the shocking fact that Heil was a Saxon (Old Prussian or North Germanic) idol! and to think that our Germanic ancestors called the Spirit of Elohim by the name of their ancient idol!(Foster, p.21 2004)

Ghost

The word 'ghost' does not exist, either. It should be "Holy Spirit" or preferrably "Rauch ha Qodesh" in Hebrew which means "Spirit of Apartness" or "Set-apart Spirit." Additional Transliterations: "let" instead of "hinder," and "hinder" instead of "let."(American Standard Bible Preface)

LORD

Common substitution for the name IEUE. Etymology: Origin Old English hlaford from hlaf-weard=loaf-keeper.Three pagan deities with names similar to "lord," were accomodated by means of compromise.

(a)LARTH:

In the Middle English Dictionary, editor S.M. Kuhn, we read that lord was earlier spelt lard; that lor became lord; that lor was spelt lar in Old English (meaning: the act or process of teaching or preaching); that Lore-fader was also spelt Lardaderr or Laredadir or larfadir (meaning: teacher); that lorspel was lar-spel in Old English (meaning that which is taught in religion); and that lor-theu was previously also spelt lar-theow, lardewe, lardewen, lauerd, lordeau(meaning: teacher or spiritual or theological teacher). Thus we can easily see the ease of identifying Lard, Lord, Larth, Lor, Lar, Lartheu, Lartheow, Larthewe with one another. In fact, it is easier to rae the origin of "Lord" according to this well documented evidence, rather than the commonly held belief that it originated from hlaf-weard.
(b)LORIDE:
Thor was the well-know Teutonic war-diety; also known as a Sun-deity, surname: Hlorridhi,as recorded in the Edda. This name or surname was also spelt Hloridii or Loride, the later also being taken to be Thor's son, who had a wife with the name of "Glora." This Loride could have easily been contracted to the form "Lord," or perhaps it could have only served to establish religious syncretism with Larth, and Lortheau, and Lord.
(c)LORDO:
Lordo, or Lordon, was another deity or daimon, the daimon of "lordosis," the curvature of the spine or body, which also had a sensual meaning.
If all this evidence is considered, one can resolve that, apart from the various names which contributed towards the assimilation or syncretism, the most likely origin of the word "Lord" is from Larth (Lard) and Lortheu (lardewe, lordeau, lauerd).(Foster, 2004)
(I might add that in addition to the etymology, the word lordosis is also found in medical terminology for the curvature of the spine and is caused from the ingestation of pork parasites.)
GAD-GOD,GUD

A prophesy for the end-time is given in Isa. 65:11 wherein our Mighty One warns of the apostasy of HIS people, "But you are those who forsake IEU...who prepare a table for Gad, and who furnish a drink offering for Meni." All commentators agree that Gad is a pagan deity, and so is Meni. Gad is usually interpreted as the well-known Syrian or Canaanite deity of "Good Luck" or "Fortune," and Meni the deity of "Destiny." "Luc" means "shining one"...or "Lucifer". This Gad is written in the Hebrew as GD, but the Massoretes afterwards vowel-pointed it, adding and "a," to give us "Gad." However, we find other references in Scriptures to a similar deity, if not the same one, also spelt GD in the Hebrew text but time vowel-ponted to read "Gawd" or "God" (Jos. 11:17, 12:7, 13:5), where we find "Baal-Gawd" or "Baal-God," according to the vowel-pointed Massoretic Hebrew text. This Baal-Gawd or Baal-God was obviously a place named after their deity.

The astrologers identified Gad with Jupiter, the Sky-deity or the Sun-deity. Other sources of research also testify of "Gad" being the Sun-deity. Rev. Alexander Hislop wrote, "There is reason to believe that Gad refers to the Sun-god...The name Gad...is applicable to Nimrod, whose general character was that of a Sun-god...Thus then, if Gad was the 'Sun-divinity', Meni was very naturally regarded as 'The Lord Moon.'"

Keil and Delitzsch, Commentaries on the Old Testament, comments on Isa. 65:11. "There can be no doubt, therefore, that Gad, the god of good fortune,...is Baal (Bel) as the god of good fortune...this is the deified planet Jupiter...Gad is Jupiter...Mene is Dea Luna...Rosenmuller very properly traces back the Septuagint rendering to this Egyptian view, according to which Gad is the Sun-god and Meni the lunar goddess as the power of fate."

Isa 54:11 tells us then that IEUE's people have forsaken Him nad in the end-time are found to be serving Gad, the Sun-deity as the deity of "Good Luck," and Meni, the moon-deity of "Destiny."

The word God (or god), like the Greek Theos (or theos) is used in our versions as a title, a generic name, usually. It translates the Hebrew ALEIM(or elohim), Al(or el), and Eloah. However, in quite a few places it is used as a name whenever it is used as a substitute for the Tetragrammaton, the Name of our Father, e.g. Matthew 4:4 (quoted from Deut. 8:3), Rom. 4:3 (quoted from Gen 15:6)etc. If the word God is then used as a substitute for the name, it must be accepted that the word God has become a name again.

How and when this title or name become adopted into our modern languages? Encyclopedia Britannica, 11th edition, says, "GOD" -the common Teutonic word for a personal object of religous worship...applied to all those superhuman beings of the heathen mythologies. The word 'god' on the conversion of the Teutonic races to Christanity was adopted as the name of the one Supreme Being..." (Foster, 2004)

Luck

Before we proceed to this "luck" as a word, we would like to emphasize the fact that the idea of "luck" in itself is totally un-Scriptural, just like "fortune." This is the reprimand of Isa. 65:11, namely, that "good luck" and "fortune" are being relied on, instead of us relying on IEU. We should be entirely dependent on His blessings, which we can only receive from Him if we live a life dedicated to Him and in obedience to His Word, His Son.

The word "Luck," derived from a name for the Sun-deity, is not found as such in the older English translation of the Scripture, but the words "lucky" and "unlucky" appear seven times in the Good New Bible. However, it is most frequently used in our everyday language. In the German, Netherlands and Afrikaans versions the word is indeed used as gluck or geluk, the latter, and probably the former too, being a word derived from the original form, luk. This fact can be verified in Woordenboek der Nederlandsche Taal, vol. VIII, part II, pp.3304-3306. We read here that luk was originally a vox media, a spiritistic medium. Also, that luk was also written luck, luc, locke, lok, lock (pp. 3304 and 3306). On p. 3305 it states that Luk was also the name of a "personified Goddess of Luck"
What does the word "Lucifer" basically mean? All dictionaries tell us it means luc or luci, plus fer or ferre, that means: light bringer. According to some mythologists Lucifer was the son of Zeus (Sky-deity) and Eos (Dawn-deity). In the King James Version we read only once of Lucifer, and that is Isa. 14:12 where the king of Babylon is called Lucifer. This was taken over from the Latin Vulgate, and many scholars prefer to use other words which more correctly translate the Hebrew Helel, pronounced: Hailail or Heileil. This word bascially means "the shining one" or "the bright one." Apart from the interpretation of the king of Babylon as being "Lucifer," we find some calling him "morning star." Others, with good documented evidence, believe that Helel (Heileil) is Jupiter, the Sky-deity, which later became the Sun-deity, also called Marduk-Jupitur -Marduk being the will-known Babylonian sun-deity...
Let us first see what and who this Helel (Heileil, Hailail) of Isa 14:12 is. In verse 4 he is called "the king of Babylon." this shining One Heileil, is the one who has said in his heart, "I will descend in to heaven, I will exalt my throne above the stars of Elohim; I will also sit on the mount of the congregation...I will be like the Most High." Many commentators have acknowledged this passage to be future (at the time of the writing), and not past history. This passage is strikingly similar to 2 Thess. 2, the passage known as "the Great Apostasy," or the revelation of the Mystery of Lawlessness, the Man of Lawlessness sitting in the Temple, who has taken the place of Elohim. In Isa 14 he is identified as the Shining One, Helel, also called Light-bringer, Luci-fer. This is clear Scriptural evidence that the Sun-deity or Sky-deity, Heileil, the Shining One has taken the place of the True Mighty One,or has planned to do so!
We should therefore repent of the idea of depending on "luck," of wishing one another "good luck" (the GD of Isa 65:11), and should rather speak of the blessing, and seek the blessing, of IEU. Also, Lok, Luck, Lug, Loki and Lucifer, should inspire us to worship the Father in Spirit and in truth (John 4:23-24). We should also be alerted to the Scriptural revelation of Helel (Heilel), the Shining One, being the King of Babylon, and rather seek to serve the "King of the Jews" - the title which was given to our Messiah and which is found no less than 23 times in Scripture!
(Foster, 2004)
Amen

The Hebrew of the Old Testament reveals to us that the Scriptural Hebrew word (which means: so be it, or verily or surely) is "Amein" and not "Amen." Likewise, the Greek equivalent in the greek New Testament is also pronounced "Amein." Anyone can check on this in Strong's Concordance,No. 543 in its Hebrew Lexicon and No. 281 in its Greek Lexicon, or in Aaron Pick's Dictionary of Old Testament Words for English Readers. Why then?...The Egytians, including Alexandrians, had been worshipping, or been acquainted with, the head of the Egytian pantheon, Amen-Ra, the great Sun-diety, for more than 1 000 years, B.C.E. Before this deity became known as Amen-Ra, he was only known as Amen among the Thebans.(Foster, 2004)

Glory

No fewer than 25 Hebrew words are rendered by doxa in the Septuagint, the Greek translation of the Hebrew Old Testament. Of these 25 words, 7 are more common, the most important being kabod. This Greek word doxa of the Greek translation of the Old Testament, and the doxa of the New Testament, are usually rendered "glory" in the English version, a translation of the Latin gloria. If we first look at the Hebrew Old Testament, we find that kabod has usually been rendered "honour" when applied to man, but rendered "glory" when applied to our Heavenly Father.

Funk & Wagnalls, New Standard Dictionary of the English Language,under "glory," gives the religious symbolic meaning, "In religious symbolism, the complete representation of an emanation of light from the person of a sanctified being, consisting of the aureole and the nimbus;" and further on, "The quality of being radiant or shining; brilliancy; brightness; luster; as the glory of the sun;" and further on, "A sunbrust; any ring of light; a halo."

The Oxford English Dictionary and Webster's New International Dicitonary states, "glory is the general term of the aureola and the nimbus"-aureola being halo or ring round the sun, and nimbus being the sun-disc.

This meaning, as well as the word itself, would be acceptable if the commonly used Hebrew words of the old Testament, and the Greek word doxa, have had the same meaning of sun-radiance or circles of light. However, we do not find any trace of sun-radiance or emanation of light in the most common word used in the Hebrew text, namely kabod, or in the Greek doxa.

Once more we are rudely awakened to the fact of the adoption of sun-worship into the Church, the merger of Sun-worship with the Messianic Belief. In the dictionaries, encyclopedias and ecclesiastical books, we find many illustrations of our Saviour, the Virgin, and the Saints, encircled with radiant circles or emanation of light around them.

Kabad literally means to be heavy or to make weighty, and esteem in its figurative sense, and its noun is kabod. The Greek word doxa simply means opinion, estimation, esteem, repute, coming from the verb "dokeo," which means "to seem."

Thus, the ecclesiatical symbolic meaning of the word "glory," being that of radiance or emanation of light as fromt the sun, is strong evidence of the Church's solarization of our Messiah and of His Father. The Church identified Elohim with the Sun-deity, which was the prevailing deity of the Roman emperors, the Roman capital and its empire.

However, not only does the concept of "glory" stem form Sun-worship, but we also find proof of "glory" (Gloria) as having been a Roman goddess, discovered in the form of an icon personified by a woman, the upper part of her body almost naked, holding a circle on which are the zodiac signs.

Pauly-Wissowa also defines Gloria as a personification of fame, the word being found very frequently on the coins of Constantine and his successors.(Foster, 2004)

WORKS CITED

Foster, C. (2004). COME OUT OF HER, MY PEOPLE (2004 ed.). (Institute of Scripture Research
& The Rustica Press, Ed.) Republic of South Africa: Port City Press.Come Out of Her, My People - Pre-edition
SCRIPTURES
ROCKEFELLER'S FOUNDATIONS OF OXFORD

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The Hebrew Language

The Hebrew language has an attested history of about three thousand years. Though ancient Hebrew ceased to be spoken as a living language sometime in the first few centuries of the Common Era, it remained in common use among the Jews as a written and liturgical language. In the last century and a half, Hebrew has been revived as a spoken language, and today is as vibrant and functional as any of the world's major tongues, spoken by more than 6 million people in Israel and around the world. During the fifteen hundred years in which Hebrew functioned mainly as a written language, the language nevertheless continued to evolve, as writers labored to keep up with the needs of society. It is not so clear when we can begin to speak of a modern Hebrew language and literature. Some argue that the modern period began in the mid-eighteenth century, others in the mid-nineteenth century, and still other would cite dates in between.
By the late seventeenth century, Hebrew came to be used more and more for secular purposes, as a result of the Jewish enlightenment (Haskalah) movement that arose in Germany and soon spread eastward into Poland and Russia. In this period several Hebrew periodicals were created notably Ha-Me'assef (1783), Bikkurei ha-Ittim (1820), and Kerem emed (1833) and these served as a vehicle for the spread of ideas and for the development of Hebrew as a medium for literary and academic writing. Outstanding writers of the Haskalah include Moses Mendelssohn (1729), Naphtali Herz Wessely (1725), and Shalom Cohen (1772). Most of the great writers were centered in central and eastern Europe; an important exception is the Italian Samuel David Luzzatto (1800), who was one of the most prolific Hebrew writers of the age. A major milestone of the Haskalah period came in 1853, the year in which Abraham Mapu (1808) published what is considered the first modern Hebrew novel.
The nature of Hebrew literature changed in the 1880s, with the pogroms of eastern Europe, the rise of Jewish nationalism, and the beginnings of organized immigration to Palestine. The first major writers of this new period were the Russians Aad ha-Am (the pen name of Asher Ginsberg [1856]) and Mendele Mokher Seforim (the pen name of Sholem Abramovitch [1836]), the latter of whom is also considered the father of modern Yiddish literature. The plight of east European Jewry and the idealism of the Zionist movement became the most common themes in Hebrew literature. At the same time, the Hebrew language itself continued to evolve and modernize. Whereas the first writers of the Haskalah had struggled to adapt Hebrew to their modern needs, writers of the late nineteenth century had several generations of modern Hebrew writers on whom they could model their writings. Thus a true modern style was formed. The most influential writer of this period was undoubtedly ayyim Naman Bialik (1873), known best for his poetry. Much of Bialik's work dealt with the struggles of Jewish history and the revival of Jewish nationalism; many still consider him the greatest modern Hebrew poet.
As major changes were taking place in Hebrew literature in the 1880s, so there were the major developments pertaining to Hebrew as a spoken language. Concomitant with the rise of Zionism and large-scale immigration to Palestine came the movement to revive Hebrew as an everyday spoken language. Foremost in this movement was Eliezer ben Yehudah (1858), who established the first modern Hebrew-speaking home, and who worked tirelessly to modernize Hebrew through his periodicals and massive dictionary project. Hebrew schools were soon established for the new immigrants and their children, and by the time of the arrival of the British in 1917, Hebrew was the everyday language of the Jews in Palestine. In 1922, Hebrew became an official language of British Palestine.
The first decades of the twentieth century saw large-scale immigration of European Jews to Palestine. Among these immigrants were nearly all of the major Hebrew writers of the pre-state period. In the realm of prose, the most prominent of these was S. Y. Agnon (1888), unquestionably the leading prose writer of the era and beyond. In 1966, Agnon became the first Hebrew writer to be awarded the Nobel Prize for Literature, placing Hebrew literature firmly on the world map. Poetry also flourished in this time, and notable poets include Nathan Alterman (1910) and Lea Goldberg (1911). Literature in the pre-state period continued to reflect the past struggles of Jews and the ideals of Jewish nationalism, but more and more came to reflect the harsh realities that were faced by the new settlers in Palestine.
Upon the establishment of the state of Israel in 1948, Hebrew became a true national language. That Hebrew could function as the language of state as well as of the people showed just how far Hebrew had come in little over half a century. As the population quickly grew, so did the number of Hebrew speakers, and so did Hebrew literature. The twentieth century saw a number of very prominent native-born writers, including S. Yizhar (1916), A. B. Yehoshua (b. 1936), and Amos Oz (b. 1939). Poetry has flourished as well, with such poets as Yehudah Amichai (1924) and aim Gouri (b. 1923), both of whom also produced significant works of prose. Certain themes seem to be very common in post-1948 Hebrew literature, namely, the Holocaust, Israel's wars, immigration, and the tribulations of a nascent state.
Despite the relatively small population of Israel, modern Hebrew literature has found a wide audience around the world. Thousands of Hebrew books including both older authors like Agnon and currently active writers like Amos Oz and David Grossman (b. 1954) have been translated for world readership. Israel publishes more books per capita than any other country except Great Britain, which shows not only how many Hebrew writers there are in the twenty-first century but also how important Hebrew literature is among the Israeli population. And the Hebrew language continues to thrive and evolve, as new words and expressions are created (officially under the regulation of the Academy of the Hebrew Language), and as successive generations of native speakers continue to use the language for every imaginable purpose.
Bibliography
Abramson, Glenda, ed. The Oxford Book of Hebrew Short Stories. New York: Oxford University Press, 1996.
Alter, Robert, ed. Modern Hebrew Literature. New York: Behrman House, 1975.
Kutscher, E. Y. A History of the Hebrew Language. Edited by Raphael Kutscher. Jerusalem: Magnes, 1982.
Sáenz-Badillos, Angel. A History of the Hebrew Language. Translated by John Elwolde. Cambridge, U.K.: Cambridge University Press, 1993.
Shaked, Gershon. The New Tradition: Essays on Modern Hebrew Literature. Cincinnati: Hebrew Union College Press: 2006.
Spicehandler, Ezra, et al. “Hebrew Literature, Modern.� Encyclopaedia Judaica, 2d ed., eds. Michael Berenbaum and Fred Skolnik. Vol. 8, pp. pp.684?. Detroit, Mich.: Macmillan Reference USA, 2007.
Aaron D. Rubin "Hebrew Language and Literature" The Oxford Encyclopedia of Modern World.Ed Peter N. Stearns. Oxford University Press, 2008. 25 May 2008 http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t254.e697
FACT: Hebrew Hasn't any J's or W's

• J , j [Called "jay", rhyming with say , to match the pronunciation of K . In ScoE, often rhymes with high , to match the pronunciation of I ]. The 10thLETTER> of the Roman ALPHABET as used for English. Around the 13c, it developed as a graphic variant of i , including use as the last element of a Roman numeral, iij three, viij eight. Its status was uncertain for centuries. Lists published as recently as the early 19c did not always have i and j as separate letters of the alphabet. In print, the distinction was being made fairly consistently in lower case by 1630, though not in the first editions of SHAKESPEARE. Introduced around 1600, upper-case J was not generally distinguished from I for another 200 years.
  Sound value and distribution
  (1) The STANDARD value of j in English is the voiced palato-alveolar affricate /d, whose voiceless equivalent is spelt ch : contrast jeep / cheap , Jews / choose . J , dg , and soft g compete to represent this sound, as in judge and gem . J is not normally used at the end of a word or a stressed syllable. In this position, ge and dge are the rule, as in rage and dodge . The only exceptions are a small number of loanwords, such as hajj / hadj (pilgrimage) from Arabic and raj (rule, government) from Hindi. (2) There is a strong tendency for d followed by an i -glide (in words like grandeur , Indian , soldier , endure ) to move to the value of j , prompting such non-standard spellings as ‘Injun’ for Indian and ‘sojer’ for soldier . (3) J occurs most often word-initially before a , o , u , a position in which g normally has its hard value: jab / gab , job / gob , jut / gut . (4) J does not normally feature in words of Old English origin, the digraph dg representing the sound medially and finally ( cudgel , bridge ), but some j -words ( ajar , jowl ) may be of Germanic origin.
  Non-English influences
  (1) FRENCH has given English many words with initial j : jail , jaundice , jaw , jay , jealous , jeopardy , jet , jewel , join , jolly , journal , journey , joy , juice , jury , just . (2) French g has been changed to j in jelly , Jeffrey , jest and possibly in jib , jig . The form judge (French juge ) is an orthographic hybrid: initial French j and vernacular dg (marking a preceding short vowel). (3) Latin has contributed such words with initial j as joke , jovial , jubilant , junior , juvenile . (4) Other words with initial j tend to be exotic ( jackal , jaguar , jasmine , jerboa , ju-jitsu , jungle ), or recent, often AmE coinages ( jab , jam , jazz , jeep , jinx , jive , and, with medial j , banjo , hijack ). (5) Many proper names begin with j : Jack , James , Jane , Janet , Jean , Jeffrey , Jim , Joan , John , Joseph , Julia ; as do the months January , June , July . (6) Medial j occurs commonly in Latinate roots after a prefix ( adjacent , conjunction , prejudice , reject , subjugate ) and such other Latinate words as majesty , major , pejorative . (7) Final j is rare, occurring only in such exotic forms as raj and hajj / hadj . (8) Since j differs in value in different languages, non-English values often occur in loans. The fricative of Modern French occurs in more recent loans ( bijou ) and in names ( Jean-Jacques ). GERMAN and some Slavonic languages pronounce j as a y -sound ( Jung , Janá. In SPANISH j represents the voiceless velar fricative / x / ( Jerez , Juan ), which may be represented by h in English ( marihuana ) or fall silent. (9) Currently, g/ j alternate in gibe/jibe and in the cognates jelly/gelatine and jib/gibbet , as well as in the personal names Jeffrey/Geoffrey , Jillian/Gillian . See G, I .
  
  "J" Concise Oxford Companion to the English Language . Ed. Tom McArthur. Oxford University Press, 1998. Oxford Reference Online . Oxford University Press. Ceredigion Libraries. 6 March 2008
• J

The symbol (from the German Jahvist; Yahwist in English) used by German OT scholars and followed internationally to denote one of the sources of the Pentateuch, which uses Yahweh for the name of God. It was probably written in the south of the country in the 10th (or 9th) cent. BCE, though a few recent OT scholars think it might even be post-exilic. J is characterized by anthropomorphisms (e.g. Gen. 8: 21) but above all records the faithfulness of God to the promises he made to the patriarchs."J" A Dictionary of the Bible. W. R. F. Browning. Oxford University Press, 1997. Oxford Reference Online. Oxford University Press. 25 May 2008

• W

23rd letter of the English alphabet and a letter included the alphabets of in several W European languages. Like f, u, v and y, it was derived from the Semitic letter vaw (a name meaning hook). The Greeks adopted vaw into their alphabet as upsilon. The Romans made two letters out of upsilon Y and V (see V; Y). The V was first pronounced as a modern English w and later as a modern English v. Norman-French writers of the 11th century created the modern form of the letter by doubling a u or v to represent the Anglo-Saxon letter wynn, which had no counterpart in their alphabet. In modern English w is what phoneticians call a lip-rounded velar semivowel, made like the oo vowel sound in zoo but functioning as a consonant, as in war and swing. Like y, it sometimes has a vowel quality, but usually only when used with another vowel as in new, now or flow. It is silent in such words as answer and wring (words in which it was originally pronounced). In some words introduced by the combination wh, the w is today not sounded (as in who, whom and whore). But in which, what, white and whisk, a voiceless form of w is used. However, in some dialects of English, and all of those in England, this voiceless w is regularly being replaced by ordinary w."W" World Encyclopedia. Philip's, 2005. Oxford Reference Online. Oxford University Press. 25 May 2008

• W, w

[Called double-you]. The 23rd LETTER of the modern Roman ALPHABET as used for English. The Romans had no letter suitable for representing the phoneme /w/, as in OLD ENGLISH, although phonetically the vowel represented by v (as in veni, vidi, vici) was close. In the 7c, scribes wrote uu for /w/, but from the 8c they commonly preferred for English the runic symbol wynn ([wynn]). Meanwhile, uu was adopted for /w/ in continental Europe, and after the Norman Conquest in 1066 it was introduced to English as the ligatured w, which by 1300 had replaced wynn. Early printers sometimes used vv for lack of a w in their type. The name double-u for double v (French double-v) recalls the former identity of u and v, though that is also evident in the cognates flour/flower, guard/ward, suede/Swede, and the tendency for u, w to alternate in digraphs according to position: maw/maul, now/noun.Sound value In English, w normally represents a voiced bilabial semi-vowel, produced by rounding and then opening the lips before a full vowel, whose value may be affected.Vowel digraphs (1) The letter w commonly alternates with u in digraphs after a, e, o to represent three major phonemes. Forms with u typically precede a consonant, with aw, ew, ow preferred syllable finally: law, saw, taut; dew, new, feud; cow, how loud. (2) When the preceding vowel opens a mono-syllable, silent e follows the w: awe, ewe, owe (but note awful, ewer, owing). (3) Word-finally, w is almost always preferred to u (thou is a rare exception), but w occurs medially quite often (tawdry, newt, vowel, powder), and the choice of letter may be arbitrary (compare lour/lower, flour/flower, noun/renown). (4) In some words, digraphs with w have non-standard values: sew, knowledge, low. Final -ow with its non-standard value in low occurs in nearly four times as many words as the standard value in how. (5) In the name Cowper, ow is uniquely pronounced as oo in Cooper. (6) Final w in many disyllables evolved from the Old English letter yogh () for g, as in gallows, hallow, tallow, bellows, follow, harrow, borrow, morrow, sorrow, furrow (compare German Galgen, heiligen, Talg, Balg, folgen, Harke, borgen, Morgen, Sorge, Furche)."W" Concise Oxford Companion to the English Language. Ed. Tom McArthur. Oxford University Press, 1998. Oxford Reference Online. Oxford University Press. 25 May 2008

Works Cited

Rockefeller Foundations of Oxford

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THE SINS OF FAMILIES IN THE NAME OF JESUS ... "

LEARN HEBREW

Hebrew glossary accessible during appropriate week (see our Judaic calendar) by clicking the words in the text section of weekly Torah portion in the only authentic Netzarim website: NETZARIM ("il" is the intl designation for Israel). Click in the Beit K'nesset at top of navigation panel at left, then click the Torah scroll. Beware of plagiarist counterfeits. The Netzarim are the ONLY followers of Ribi Yehoshua in good standing in the Israeli Orthodox (Pharisee) community; the original Jewish followers of Torah-teaching Ribi Yehoshua the Messiah, BEFORE the forced Roman Hellenist Displacement of Paqid Yaaqov haTzadiq by gentile bishop Markus in 135 CE--which produced gentile antinomian Christianity. For other videos, search: Netzarim Paqid

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Happy Father's Day
His sheep will hear His voice

Yah Scriptures

For all the peoples walk every one in the name of his elohim; and we will walk in the name of IEU"Yehweh" our ALEIM for ever and ever. -Micah 4:5

IEUESHUO is the Door

The Great "I Am That I Am"

Welcome HIM into your heart today.

Everyone is Welcome

Join us at the Master's Table

Bring your wedding garments

IEUESHUO ha Shem is the Bridgroom

All are welcome

Give HIM the Praise and Honour for it all.

Selah

The Greatest Of All

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IEUSHUO TEACHES (Yah'all) PARABLES

Proverbs 30:4 The Riddle Revealed

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IEUEISTONES