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

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