AS THE DAYS OF NOAH

Matthew 24:37 But  AS THE DAYS OF NOAH were, so shall also the coming of the son of man be.

38 For as in the days that were before The Flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the Ark,

39 and knew not until The Flood came, and took them all away; so shall also the coming of the Son of Man be.

Genesis 5:28-6:3

28 And Lamech lived an hundred eighty and two years, and begat a son:

29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.

30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

31 And all the days of Lamech were seven hundred seventy and seven years: and he died.

Genesis 5:28-6:3

32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,

2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an 120 YEARS.

In THE DAYS OF NOAH, YHWH gave man 120 YEARS to repent until He brought The Flood.

Genesis 7

11 In the 600th year of Noah’s life, in the 2nd month, the 17th day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

At the time of The Flood, the 2nd month of the year was in the Fall.  It ran from October-November.

The 17th day of the 2nd month would have been November 2nd .  This is why cultures around the world celebrate Festivals of the Dead from October 31st – November 2nd .

List of Festivals of the Dead

Halloween – Europe/America

Bon Festival – Asia

Ayamarca – Incas

Pitrupaksha – Hindus of India

In many cultures a single event, Festival of the Dead, lasting up to 3 days, was held at the end of October and beginning of November; examples include the Peruvians, the Pacific Islanders, the people of the Tonga Islands, the ancient Persians, the ancient Egyptians, the Japanese, ancient Romans, and the northern nations of Europe.

The Flood began on November 2nd of the 600th year of Noah’s life.  Man was given 120 Years to repent before The Flood.  This 120 Years of probation began November 2nd of the 480th year of Noah’s life.\

Just as Noah’s generation was given 120 Years of probation to repent, so is our End Time generation given 120 Years to repent.  We know that the TIMES OF THE GENTILES ended in 1917.  So, what important event happened in 1917?

In 1917, the 17th day of the 2nd month of Noah’s calendar fell EXACTLY on November 2nd !

The Balfour Declaration

The Balfour Declaration dated November 2,1917 was a letter from the United Kingdom’s Foreign Secretary Arthur James Balfour to Baron Rothschild, a leader of the British Jewish community, for transmission to the Zionist Federation of Great Britain and Ireland.

The Balfour Declaration

“His Majesty’s government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”

On November 2nd, 1917, which just so happened to be the 17th day of the 2nd month on Noah’s calendar, the Jewish people were allowed back in the Holy Land.

1917 + 120 YEARS =2037

AFTER 2000 Years the Messiah Returns!

Messiah Returns

1 DAY = 1000 YEARS
John 1:29
The next day John sees YAHSHUA coming unto him, and saith, Behold the LAMB of Elohim, which takes away the sin of the world.
YAHSHUA = LAMB
Revelation 5
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
5 And one of the elders saith unto me, Weep not: behold, the LION of the tribe of JUDAH, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a LAMB as it had been slain…
YAHSHUA = LAMB =
LION of JUDAH
Acts 1
8 But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
9 And when he had spoken these things, while they beheld, HE WAS TAKEN UP; AND A CLOUD RECEIVED HIM OUT OF THEIR SIGHT.
10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel;
11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? THIS SAME YAHSHUA, WHICH IS TAKEN UP FROM YOU INTO HEAVEN, SHALL SO COME AGAIN IN LIKE MANNER AS YE HAVE SEEN HIM GO INTO HEAVEN.
YAHSHUA WAS TAKEN UP INTO HEAVEN AND WILL COME AGAIN IN LIKE MANNER BACK DOWN FROM HEAVEN.
2 Peter 3
1 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior:
3 Knowing this first, that there shall come in THE LAST DAYS scoffers, walking after their own lusts,
4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
5 For this they willingly are ignorant of, that by the word of Elohim the heavens were of old, and the earth standing out of the water and in the water:
6 Whereby the world that then was, being overflowed with water, perished.
7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against THE DAY OF JUDGMENT and perdition of ungodly men.
8 But, beloved, be not ignorant of this one thing, that ONE DAY is with YAHWEH as a 1000 YEARS, and a 1000 YEARS as ONE DAY.
1 DAY = 1000 YEARS

THEREFORE

2 DAYS = 2000 YEARS
Hosea 5:14-6:2
14 For I will be unto Ephraim as a LION, and as a young LION to the house of JUDAH: I, even I, will tear and go away; I will take away, and none shall rescue him.
15 I WILL GO AND RETURN TO MY PLACE, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.
1 Come, and let us return unto YAHWEH: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
2 AFTER 2 DAYS will he REVIVE us: in THE 3RD DAY he will RAISE US UP, and we shall LIVE IN HIS SIGHT.
Hosea 6:2
AFTER 2 DAYS will he REVIVE US: in THE 3RD DAY he will RAISE US UP, and we shall LIVE in his sight.

Or After 2000 years will he RESURRECT US: IN THE 3RD MILLENIUM he will RAISE US UP, and we shall LIVE in his sight.
The Crucifixion happened in 30 C.E.

30 C.E. + 2000 Years =
2030 C.E.
The LION of JUDAH will return AFTER
2030 C.E.

Footnotes:

1)  Jerusalem Talmud Berakhot 5:2:2

 HALAKHAH: Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here (Hos. 6:2–3): “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning his appearance is well-based.”

2)  Jerusalem Talmud Sanhedrin 11:6:3

 If a prophet starts to prophesy, one listens to him if he gives a sign or miracle; otherwise one does not listen to him. Two prophets who prophesied indentically, two prophets who prophesied in the same sense? Rebbi Isaac and Rebbi Hoshaia: One said, each one has to provide a sign or a miracle; the other said, not each one has to provide a sign or a miracle. The one who said he did objected to the one who said he did not: Is it not written, Ezekias said to Isaias, what is the sign? He told him, that is different since he was occupied in reviving the dead. He shall revive us after two days; on the third day He will lift us up and we shall live before Him.

3)  Jerusalem Talmud Taanit 1:1:4

 Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here: He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning His appearance is well based.

4)   Rosh Hashanah 31a:8

The Gemara comments: And these tanna’im disagree with regard to a statement of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and for one thousand years it will be destroyed, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, Abaye said: The world will be destroyed for two thousand years, as it is stated: “After two days He will revive us” (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.
5)  Sanhedrin 97a:12
§ Rav Ketina says: Six thousand years is the duration of the world, and it is in ruins for one thousand years. The duration of the period during which the world is in ruins is derived from a verse, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and the day of God lasts one thousand years. Abaye says: It is in ruins for two thousand years, as it is stated: “After two days He will revive us; in the third day He will revive us, and we shall live in His presence” (Hosea 6:2).
6)  Barnabas, AD First Century“Therefore, children, in six days, or in six thousand years, all the prophecies will be fulfilled.  Then it says, ‘He rested on the seventh day.’ This signifies at the Second Coming of our Lord Jesus, He will destroy the Antichrist, judge the ungodly, and change the sun, moon, and stars.  Then He will truly rest during the Millennial reign, which is the seventh day.” Epistle of Barnabas 15;7-97)  Papias, AD First Century

“I was taught by the Apostle John, himself, that after the resurrection of the dead, Jesus will personally reign for one thousand years.” Papias, Fragment 6

8)  Irenaeus, AD 180

“The day of the Lord is as a thousand years; and in six days created things were completed.  It is evident, therefore, they will come to an end in the six thousandth year.” Against Heresies 5.28

9)  Justin Martyr, AD Second Century

“There will be a literal one-thousand-year reign of Christ.” Justin Martyr, Dialogue 81

10)  Hippolytus, AD 205

“The Sabbath is a type of the future kingdom…For “a day with the Lord is as a thousand years.”  Since, then, in six days the Lord created all things, it follows that in six thousand years all will be fulfilled.” Fragment 2; Commentary on Daniel 2.4

11)  Commodianus, AD 240

“We will be immortal when the six thousand years are completed.” Against the Gods of the Heathens 35

“Resurrection of the body will be when six thousand years are completed, and after one thousand years (millennial reign), the world will come to an end.” Against the God of the Heathens 80

12)  Victorinus, AD 240

“Satan will be bound until the thousand years are finished; that is, after the sixth day.” Commentary on Revelation 20.1-3

13)  Methodius, AD 290

“In the seventh millennium we will be immortal and truly celebrate the Feast of Tabernacles.” Ten Virgins 9.1

14)  Lactantius, AD 304

“The sixth thousandth year is not yet complete.  When this number is complete, the consummation must take place.” Divine Institutes 7.14

15)  Elijah Prophecies:  we have the Jewish perspective

The ancient Jewish historian, Josephus, stated that Elijah ran the school of the prophets and that Elijah’s outline of prophecy was written in what was called the “Epistle of Elijah” which still existed in his day (70 AD).  In the Talmud and the commentary, Tanna Debe Eliyyahu, it says that Elijah taught that there would be six thousand years of human history and then the establishment of a one-thousand-year Messianic Kingdom. The six-thousand years would be divided into three ages of two thousand years each. The first age is the “Age of Chaos,” the second is the “Age of Torah,” and the third is the “Messianic Age.” This temporary Messianic age must be the Church Age because what follows is a one-thousand-year Messianic Kingdom.

16)  It is traditional Jewish understanding that the Jewish Messiah would come 4,000 years after the creation of Adam and Eve.  Here is such an interesting quote:

Talmud in Sanhedrin 97

“‘The Tanna debe Eliyyahu teaches: The world is to exist six thousand years. In the first two thousand there was desolation; [i.e. no Torah. It is a tradition that Abraham was fifty-two years old when he began to convert men to the worship of the true God; from Adam until then, two thousand years elapsed] two thousand years the Torah flourished; and the next two thousand years is the Messianic era, [i.e. Messiah will come within that period] but through our many iniquities all these years have been lost. [He should have come at the beginning of the last two thousand years; the delay is due to our sins.]’”

17)  “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” (Psalm 90:4)

 

 

Secular History Proves Young Age of Earth

The following is quoted directly from “Dating Creation” in Wikipedia, under the Greeks and Romans section. Notice the amazing parallel to the biblical chronology:

Most ancient Greek and Roman chroniclers, poets, grammarians, and scholars (Eratosthenes, Varro, Apollodorus of Athens, Ovid, Censorinus, Catullus, and Castor of Rhodes) believed in a threefold division of history: ádelon (obscure), mythikón (mythical) and historikón (historical) periods.[22] According to the Roman grammarian Censorinus the first period, the ádelon (obscure), was calculated by Varro as follows:

The first (period) stretches from the beginning of mankind (the creation) to the first cataclysm [i.e. the flood of Ogyges].[23]

The primordial ádelon (obscure) period ended with the flood of Ogyges and what followed was the beginning of the mythikón (mythical) period. Varro dated this flood to 2137 BC[24] but Censorinus wrote in his De Die Natali ch. xxi that the Ogyges’ diluvium occurred 1600 years before the first Olympiad (776 BC) meaning 2376 BC.[25] Castor of Rhodes also provided another date for the start of the mythikón (mythical) period, 2123 BC.[26] Censorinus recorded that the second period, the mythikón, stretched from the flood of Ogyges to the first Olympiad:

The second stretches from the first cataclysm to the first Olympiad; because many myths are recorded in it, it is called “mythical”.[23]

According to Censorinus (quoting Varro), the second period (mythikón) lasted from 2137 to 776 BC, or if Censorinus’ own dates are used: 2376 BC to 776 BC, or finally if Castor’s: 2123 BC to 776 BC. Ovid, however, dated the start of the mythikón period to the reign of Inachus, whom he dated 400 or so years after the flood of Ogyges, meaning around 1900–1700 BC, but agreed with Varro that the mythikón ended during the first Olympiad (776 BC).[27] See Ages of Man for more details about Ovid’s chronology. Another ancient date for the start of the mythikón (mythical) period is found preserved in Augustine’s City of God xviii.3, which dates it to 2050 BC.[28] The final period according to Censorinus and Varro, the historikón (historical) era, began from 776 BC (the first Olympiad) to their own time:

The third stretches from the first Olympiad to us. Because the events in it are contained in true histories, he calls it “historical.”[23]young-earth

PARDES

Pardes, is a Hebrew word that means an orchard. The English word Paradise derives from Pardes. It is also an acronym that was used in the Middle Ages to refer to the 4 types of biblical exegesis:

1) Pshat: simple, plain, intended meaning, straight forward explanation, in context meaning

2) Remez: the alluded meaning (reading between the lines), hint, Gematria sometimes used at this level, clue, an allusion

3) Drash: drawn out meaning, Homiletical or interpretative meaning. Uses symbolism and allegory to teach values and morals. To examine or search. The word ‘midrash’ is derived from this. The drash is an interpretation that is not explicit in the text, in other words, not pshat.

4) Sod: secret, mystical or esoteric meaning. Uses Gematria to teach about mysticism and about the realm of the divine, Kabbalah, mystery

prds

Talmud Teaches 6000 Year History

MillenniumBabylonian Talmud: Tractate Sanhedrin

Folio 97A

R. Kattina said: Six thousand years shall the world exist, and one [thousand, the seventh], it shall be desolate, as it is written, And the Lord alone shall be exalted in that day.   Abaye said: it will be desolate two [thousand], as it is said, After two days will he revive us: in the third day, he will raise us up, and we shall live in his sight.

It has been taught in accordance with R. Kattina: Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven shall be fallow, as it is written, And the Lord alone shall be exalted in that day,’ and it is further said, A Psalm and song for the Sabbath day,  meaning the day that is altogether Sabbath — 35 and it is also said, For a thousand years in thy sight are but as yesterday when it is past.

The Tanna debe Eliyyahu teaches: The world is to exist six thousand years. In the first two thousand there was desolation;  two thousand years the Torah flourished;  and the next two thousand years is the Messianic era, but through our many iniquities all these years have been lost.

The Tower of Babel

6th-century-b-c-stone-tablet-with-inscription-of-tower-of-babel

The Tower of Babel is recorded in the Scriptures in Genesis 11:1-9

Genesis 11King James Version (KJV)

11 And the whole earth was of one language, and of one speech.

And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for morter.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

And the Lord came down to see the city and the tower, which the children of men builded.

And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.

But the Scriptures are not the only place we find the Tower of Babel and the Confusion of the Languages recorded in ancient history.

The ancient Toltecs also record the history of the Tower of Babel.

“It is found in the histories of the Toltecs that this age and first world, as they call it, lasted 1716 years; that men were destroyed by tremendous rains and lightning from the sky, and even all the land without the exception of anything, and the highest mountains, were covered up and submerged in water “caxtolmolatli” (translated to read “fifteen cubits”); and here they added other fables of how men came to multiply from the few who escaped from this destruction in a “toptlipetlocali;” that this word nearly signifies a close chest; and how, after men had multiplied, they erected a very high “zacuali”, which is to-day a tower of great height, in order to take refuge in it should the second world (age) be destroyed. Presently their languages were confused, and, not being able to understand each other, they went to different parts of the earth….

The Toltecs, consisting of seven friends, with their wives, who understood the same language, came to the parts, having first passed great land and seas, having lived in caves, and having endured great hardships in order to reach this land;… they wandered 104 years through different parts of the world before they reached Hue Hue Tlapalan, which was in Ce Tecpatl, 520 years after the Flood.” (IR, vol. Ix, pp. 321,322.)

The ancient Assyrians also record the Tower of Babel in their records.

The following was discovered in the ancient Royal Library of Ashurbanipal in the 7th century B.C.E.

[…] them? The father […]

Of him, his heart was evil,

[…] against the father of all the gods was wicked,

[…] of him, his heart was evil,

[…] Babylon brought to subjection,

[small] and great he confounded their speech.

[…] Babylon brought to subjection,

[small] and great he confounded their speech.

Their strong place (tower) all the day they founded;

to their strong place in the night

entirely he made an end.

In his anger also word thus he poured out:

[to] scatter abroad he set his face

he gave this? command, their counsel was confused

[…] the course he broke

[…] fixed the sanctuary

The Papago Indian Story of the Tower at Babel

In 1875 and 1876, Hubert Howe Bancroft wrote a 5 volume encyclopedia on the American west, the largest collection of information on this subject, entitled “The Native Races of the Pacific States of North America”. In here, he relates another of the rare instances when the remembrance of the Tower at Babel lives on in the legends of an ancient people, the Papago Indians of Arizona: “The wild Apaches, `wild from their natal hour’, have a legend that `the first days of the world were happy and peaceful days;’ then came a great flood from which Montezuma became then very wicked, and attempted to build a house that would reach to heaven, but the Great Spirit destroyed it with thunderbolts.” (Native Races… vol. iii, p. 76.) Also in this legend mention is made of the fact that the earth was warmer in “those days” (before the flood); that all men, as well as animals shared a common tongue; and that Montezuma and his friend, the coyote were saved from drowning in a boat.

The Book of Jubilees contains one of the most detailed accounts found anywhere of the Tower.

And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which comes out of the sea, and out of the fountains of water in the land of Shinar. And they built it: forty and three years were they building it; its breadth was 203 bricks, and the height [of a brick] was the third of one; its height amounted to 5433 cubits  and 2 palms, and [the extent of one wall was] thirteen stades  [and of the other thirty stades]. (Jubilees 10:20–21, Charles’ 1913 translation)

Josephus gives us an account of the Tower of Babel in his Antiquities of the Jews.

“Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God as if it were through his means they were happy, but to believe that it was their own courage which procured that happiness. He also gradually changed the government into tyranny , seeing no other way of turning men from the fear  of God, but to bring them into a constant dependence on his power… Now the multitude were very ready to follow the determination of Nimrod and to esteem it a piece of cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner than any one could expect; but the thickness of it was so great, and it was so strongly built, that thereby its great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented together with mortar, made of bitumen , that it might not be liable to admit water. When God saw that they acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners [in the Flood]; but he caused a tumult among them, by producing in them diverse languages, and causing that, through the multitude of those languages, they should not be able to understand one another. The place wherein they built the tower is now called Babylon , because of the confusion of that language which they readily understood before; for the Hebrews mean by the word Babel , confusion…”

The Greek Apocalypse of Baruch also gives us an account of the Tower of Babel.

Those who gave counsel to build the tower, for they whom thou seest drove forth multitudes of both men and women, to make bricks; among whom, a woman making bricks was not allowed to be released in the hour of child-birth, but brought forth while she was making bricks, and carried her child in her apron, and continued to make bricks. And the Lord appeared to them and confused their speech, when they had built the tower to the height of four hundred and sixty-three cubits. And they took a gimlet, and sought to pierce the heavens, saying, Let us see (whether) the heaven is made of clay, or of brass, or of iron. When God saw this He did not permit them, but smote them with blindness and confusion of speech, and rendered them as thou seest. (Greek Apocalypse of Baruch, 3:5–8)

The ancient Sumerians also record the Tower of Babel incident in a work known as Enmerkar and the Lord of Aratta.

1-24City, majestic bull bearing vigour and great awesome splendour, Kulaba, ……, breast of the storm, where destiny is determined; Unug, great mountain, in the midst of ……. There the evening meal of the great abode of An was set. In those days of yore, when the destinies were determined, the great princes allowed Unug Kulaba’s E-ana to lift its head high. Plenty, and carp floods, and the rain which brings forth dappled barley were then increased in Unug Kulaba. Before the land of Dilmun yet existed, the E-ana of Unug Kulaba was well founded, and the holy jipar of Inana in brick-built Kulaba shone forth like the silver in the lode. Before …… carried ……, before ……, before …… carried ……, before the commerce was practiced; before gold, silver, copper, tin, blocks of lapis lazuli, and mountain stones were brought down together from their mountains, before …… bathed for the festival, ……, …… time passed.
2 lines missing

25-32…… was colourfully adorned, and ……, the holy place, was …… with flawless lapis lazuli, its interior beautifully formed like a white mes tree bearing fruit. The lord of Aratta placed on his head the golden crown for Inana. But he did not please her like the lord of Kulaba. Aratta did not build for holy Inana — unlike the Shrine E-ana, the jipar, the holy place, unlike brick-built Kulaba.

33-37At that time, the lord chosen by Inana in her heart, chosen by Inana in her holy heart from the bright mountain, Enmerkar, the son of Utu, made a plea to his sister, the lady who grants desires, holy Inana:

38-64“My sister, let Aratta fashion gold and silver skilfully on my behalf for Unug. Let them cut the flawless lapis lazuli from the blocks, let them …… the translucence of the flawless lapis lazuli ……. …… build a holy mountain in Unug. Let Aratta build a temple brought down from heaven — your place of worship, the Shrine E-ana; let Aratta skilfully fashion the interior of the holy jipar, your abode; may I, the radiant youth, may I be embraced there by you. Let Aratta submit beneath the yoke for Unug on my behalf. Let the people of Aratta bring down for me the mountain stones from their mountain, build the great shrine for me, erect the great abode for me, make the great abode, the abode of the gods, famous for me, make my me prosper in Kulaba, make the abzu grow for me like a holy mountain, make Eridug gleam for me like the mountain range, cause the abzu shrine to shine forth for me like the silver in the lode. When in the abzu I utter praise, when I bring the me from Eridug, when, in lordship, I am adorned with the crown like a purified shrine, when I place on my head the holy crown in Unug Kulaba, then may the …… of the great shrine bring me into the jipar, and may the …… of the jipar bring me into the great shrine. May the people marvel admiringly, and may Utu witness it in joy.”

65-68Thereupon the splendour of holy An, the lady of the mountains, the wise, the goddess whose kohl is for Ama-ucumgal-ana, Inana, the lady of all the lands, called to Enmerkar the son of Utu:

69-104“Come, Enmerkar! I shall offer you advice: let my counsel be heeded. I shall speak words to you; let them be heard. Choose from the troops as a messenger one who is eloquent of speech and endowed with endurance. Where and to whom shall he carry the important message of wise Inana? Let him bring it up into the Zubi Mountains, let him descend with it from the Zubi Mountains. Let Susin and the land of Ancan humbly salute Inana like tiny mice. In the great mountain ranges, let the teeming multitudes grovel in the dust for her. Aratta shall submit beneath the yoke to Unug. The people of Aratta shall bring down the mountain stones from their mountains, and shall build the great shrine for you, and erect the great abode for you, will cause the great abode, the abode of the gods, to shine forth for you; will make your me flourish in Kulaba, will make the abzu grow for you like a holy mountain, will make Eridug shining for you like the mountain range, will cause the abzu shrine to shine forth for you like the glitter in the lode. When in the abzu you utter praise, when you bring the me from Eridug, when, in lordship, you are adorned with the crown like a purified shrine, when you place on your head the holy crown in Unug Kulaba, then may the …… of the great shrine bring you into the jipar, and may the …… of the jipar bring you into the great shrine. May the people marvel admiringly, and may Utu witness it in joy. Because …… shall carry daily, when …… in the evening cool ……, — in the place of Dumuzid where the ewes, kids and lambs are numerous, the people of Aratta shall run around for you like the mountain sheep in the akalag fields, the fields of Dumuzid. Rise like the sun over my holy breast! You are the jewel of my throat! Praise be to you, Enmerkar, son of Utu!”

105-107The lord gave heed to the words of holy Inana, and chose from the troops as a messenger one who was eloquent of speech and endowed with endurance. (One ms. adds: …… to his messenger …….) Where and to whom will he carry the important message of wise Inana?

108-133“You shall bring it up into the Zubi Mountains, you shall descend with it from the Zubi Mountains. Let Susin and the land of Ancan humbly salute Inana like tiny mice. In the great mountain ranges, let the teeming multitudes grovel in the dust for her. Messenger, speak to the lord of Aratta and say to him: “Lest I make the people fly off from that city like a wild dove from its tree, lest I make them fly around like a bird over its well-founded nest, lest I requite (?) them as if at a current market rate, lest I make it gather dust like an utterly destroyed city, lest like a settlement cursed by Enki and utterly destroyed, I too utterly destroy Aratta; lest like the devastation which swept destructively, and in whose wake Inana arose, shrieked and yelled aloud, I too wreak a sweeping devastation there — let Aratta pack nuggets of gold in leather sacks, placing alongside it the kumea ore; package up precious metals, and load the packs on the donkeys of the mountains; and then may the Junior Enlil of Sumer have them build for me, the lord whom Nudimmud has chosen in his sacred heart, a mountain of a shining me; have them make it luxuriant for me like a boxwood tree, have them make its shining horns colourful for me as when Utu comes forth from his chamber, have them make its doorposts gleam brightly for me.” ”

134-155“Chant to him the holy song, the incantation sung in its chambers — the incantation of Nudimmud: “On that day when there is no snake, when there is no scorpion, when there is no hyena, when there is no lion, when there is neither dog nor wolf, when there is thus neither fear nor trembling, man has no rival! At such a time, may the lands of Cubur and Hamazi, the many-tongued, and Sumer, the great mountain of the me of magnificence, and Akkad, the land possessing all that is befitting, and the Martu land, resting in security — the whole universe, the well-guarded people — may they all address Enlil together in a single language! For at that time, for the ambitious lords, for the ambitious princes, for the ambitious kings, Enki, for the ambitious lords, for the ambitious princes, for the ambitious kings, for the ambitious lords, for the ambitious princes, for the ambitious kings — Enki, the lord of abundance and of steadfast decisions, the wise and knowing lord of the Land, the expert of the gods, chosen for wisdom, the lord of Eridug, shall change the speech in their mouths, as many as he had placed there, and so the speech of mankind is truly one.” ”

156-157The lord added further instructions for the messenger going to the mountains, to Aratta:

158-159“Messenger, by night, drive on like the south wind! By day, be up like the dew!”

160-175The messenger gave heed to the words of his king. He journeyed by the starry night, and by day he travelled with Utu of heaven. Where and to whom will he carry the important message of Inana with its stinging tone? He brought it up into the Zubi Mountains, he descended with it from the Zubi Mountains. Susin and the land of Ancan humbly saluted Inana like tiny mice. In the great mountain ranges, the teeming multitudes grovelled in the dust for her. He traversed five mountains, six mountains, seven mountains. He lifted his eyes as he approached Aratta. He stepped joyfully into the courtyard of Aratta, he made known the authority of his king. Openly he spoke out the words in his heart. The messenger transmitted the message to the lord of Aratta:

176-178“Your father, my master, has sent me to you; the lord of Unug, the lord of Kulaba, has sent me to you.” “What is it to me what your master has spoken? What is it to me what he has said?”

179-207“This is what my master has spoken, this is what he has said. My king who from his birth has been fitted for lordship (1 ms. has instead: for the crown), the lord of Unug, the sajkal snake living in Sumer, who pulverizes mountains (2 mss. have instead: heads) like flour, the stag of the tall mountains, endowed with princely antlers, wild cow, kid pawing the the holy soapwort with its hoof, whom the good cow had given birth to in the heart of the mountains, Enmerkar, the son of Utu, has sent me to you.” (2 mss. add here: (the lord of Aratta speaks): “What is it to me what your master has spoken? what is it to me what he has said?”) “This is what my master said: “Lest I make the people fly off from that city like a wild dove from its tree, lest I make them fly around like a bird over its well-founded nest, lest I requite (?) them as if at a current market rate, lest I make it gather dust like an utterly destroyed city, lest like a settlement cursed by Enki and utterly destroyed, I too utterly destroy Aratta; lest like the devastation which swept destructively, and in whose wake Inana arose, shrieked and yelled aloud, I too wreak a sweeping devastation there — let Aratta pack nuggets of gold in leather sacks, placing alongside it the kumea ore; package up precious metals, and load the packs on the donkeys of the mountains; and then may the Junior Enlil of Sumer have them build for me, the lord whom Nudimmud has chosen in his sacred heart, a mountain of a shining me; have them make it luxuriant for me like a boxwood tree, have them make its shining horns colourful for me as when Utu comes forth from his chamber, have them make its doorposts gleam brightly for me. Chant to him for me the holy song, the incantation sung in its chambers — the Incantation of Nudimmud. ” ”

208-217“Say whatever you will say to me, and I shall announce that message in the shrine E-ana as glad tidings to the scion of him with the glistening beard, whom his stalwart cow gave birth to in the mountain of the shining me, who was reared on the soil of Aratta, who was given suck at the udder of the good cow, who is suited for office in Kulaba, the mountain of great me, to Enmerkar, the son of Utu; I shall repeat it in his jipar, fruitful as a flourishing mes tree, to my king, the lord of Kulaba.”

218-226When he had spoken thus to him, (the lord of Aratta replied): “Messenger, speak to your king, the lord of Kulaba, and say to him: “It is I, the lord suited to purification, I whom the huge heavenly neck-stock, the queen of heaven and earth, the goddess of the numerous me, holy Inana, has brought to Aratta, the mountain of the shining me, I whom she has let bar the entrance of the mountains as if with a great door. How then shall Aratta submit to Unug? Aratta’s submission to Unug is out of the question!” Say this to him.”

227-235When he had spoken thus to him, the messenger replied to the lord of Aratta: “The great queen of heaven, who rides upon the awesome me, dwelling on the peaks of the bright mountains, adorning the dais of the bright mountains — my lord and master, who is her servant, has had them instal her as the divine queen of E-ana. Aratta shall bow, O lord, in absolute submission! She has spoken to him thus, in brick-built Kulaba.”

236-241Thereupon, the lord became depressed and deeply troubled. He had no answer; he was searching for an answer. He stared at his own feet, trying to find an answer. He found an answer and gave a cry. He bellowed the answer to the message like a bull to the messenger:

242-273“Messenger! Speak to your king, the lord of Kulaba, and say to him: “This great mountain range is a mes tree grown high to the sky; its roots form a net, and its branches are a snare. It may be a sparrow but it has the talons of an Anzud bird or of an eagle. The barrier of Inana is perfectly made and is impenetrable (?). Those eagle talons make the blood of the enemy run from the bright mountain. Although in Aratta there is weeping ……, water libations are offered and flour is sprinkled; on the mountain, sacrifices and prayers are offered in obeisance. With fewer than five or ten men, how can mobilized Unug proceed against the Zubi mountains? Your king is heading in all haste against my military might, but I am equally eager for a contest. (As the proverb goes,) he who ignores a rival, does not get to eat everything up, like the bull which ignores the bull at its side. But he who acknowledges a contest can be the outright winner, like the bull which acknowledges the bull at its side — or does he reject me in this contest? Like ……, …… can match no one — or does he still reject me in this contest? Again, I have words to say to you, messenger: I have an artful proposal to make to you ……, may it get across to you …….. Repeat this to your master, to the lord of Kulaba, a lion lying on its paws in E-ana, a bull bellowing within it, within his jipar, fruitful as a flourishing mes tree. The mountain range is a warrior, …… high, like Utu going to his abode at twilight, like one from whose face blood drips; or like Nanna, who is majestic in the high heavens, like him whose countenance shines with radiance, who …… is like the woods in the mountains. ” ”

274-280“”Now if Enmerkar just makes straight for the …… of Aratta, for the benevolent protective spirit of the mountain of holy powers, for Aratta, which is like a bright crown of heaven, then I shall make my pre-eminence clear, and he need not pour barley into sacks, nor have it carted, nor have that barley carried into the settlements, nor place collectors over the labourers.”

281-293“”But if he were actually to have barley poured into carrying-nets, and to have it loaded on the packasses at whose sides reserve donkeys have been placed, and were to have it heaped up in a pile in the courtyard of Aratta — were he really to heap it up in such a manner; and were Inana, the luxuriance of the grain pile, who is the ‘illuminator of the lands’, the ‘ornament of the settlements’, who adorns the seven walls, who is the heroic lady, fit for battle, who, as the heroine of the battleground, makes the troops dance the dance of Inana — were she actually to cast off Aratta as if to a carrion-pursuing dog, then in that case I should submit to him; he would indeed have made me know his preeminence; like the city, I in my smallness would submit to him. “So say to him.”

294-307After he had spoken thus to him, the lord of Aratta made the messenger repeat the message just as he himself had said it. The messenger turned on his thigh like a wild cow; like a sand fly he went on his way in the morning calm. He set foot joyfully in brick-built Kulaba. The messenger rushed to the great courtyard, the courtyard of the throne room. He repeated it word perfect to his master, the lord of Kulaba; he even bellowed at him like a bull, and Enmerkar listened to him like an ox driver. The king had him sit …… at his right side. As he turned his left side to him, he said: “Does Aratta really understand the implications of his own stratagem?”

308-338After day had broken and Utu had risen, the sun god of the Land lifted his head high. The king combined the Tigris with the Euphrates. He combined the Euphrates with the Tigris. Large vessels were placed in the open air, and he stood small vessels beside them, like lambs lying on the grass. …… vessels were placed in the open air adjacent to them. Then the king, Enmerkar, the son of Utu, placed wide apart the ecda vessels, which were of gold. Thereupon, the tablet ……, the pointed stylus of the assembly, the golden statue fashioned on a propitious day, beautiful Nanibgal, grown with a fair luxuriance, Nisaba, the lady of broad wisdom, opened for him her holy house of wisdom. He entered the palace of heaven, and became attentive. Then the lord opened his mighty storehouse, and firmly set his great lidga measure on the ground. The king removed his old barley from the other barley; he soaked the greenmalt all through with water; its lip …… the hirin plant. He narrowed the meshes of the carrying nets. He measured out in full (?) the barley for the granary, adding for the teeth of locusts. He had it loaded on the packasses at whose sides reserve donkeys were placed. The king, the lord of broad wisdom, the lord of Unug, the lord of Kulaba, dispatched them directly to Aratta. He made the people go on to Aratta on their own, like ants out of crevices. Again the lord added instructions for the messenger going to the mountains, to Aratta:

339-346“Messenger, speak to the lord of Aratta and say to him: “The base of my sceptre is the divine power of magnificence. Its crown provides a protective shade over Kulaba; under its spreading branches holy Inana refreshes herself in the shrine E-ana. Let him snap off a splinter from it and hold that in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Aratta bring that before me.” So say to him.”

347-365After he had thus spoken to him, the messenger went on his way to Aratta; his feet raised the dust of the road, and made the little pebbles of the hills thud; like a dragon prowling the desert, he was unopposed. After the messenger reached Aratta, the people of Aratta stepped forward to admire the packasses. In the courtyard of Aratta, the messenger measured out in full (?) the barley for the granary, adding for the teeth of locusts. As if from the rains of heaven and the sunshine, Aratta was filled with abundance. As when the gods return to their seats (?), Aratta’s hunger was sated. The people of Aratta covered their fields with the water-soaked greenmalt. Afterwards, couriers and catam officials …….
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366-370The citizens of Aratta were mindful; he revealed the matter to Aratta. Attentively, in Aratta, from the hand ……. …… his hand …… to the lord of Unug.

371-372“As for us, in the direst hunger, in our direst famine, let us prostrate ourselves before the lord of Kulaba!”

373-377The eloquent elders wrung their hands in despair, leaning against the wall; indeed, they were even placing their treasuries (?) at the disposal of the lord. His sceptre …… in the palace ……. Openly he spoke out the words in his heart:

378-379“Your father, my master, sent me to you. Enmerkar, the son of Utu, sent me to you.”

380-388“What is it to me what your master has spoken? What is it to me what he has said?” “This is what my master has spoken, this is what he has said: “The base of my sceptre is the divine power of magnificence. Its crown provides a protective shade over Kulaba; under its spreading branches holy Inana refreshes herself in the shrine E-ana.Let him snap off a splinter from it and hold that in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Aratta bring that before me. So say to him.” ”

389-393After he had spoken thus to him, for that reason he went inside the sanctuary …… and lay himself down in a fast. Day broke. He discussed the matter at length, he spoke unspeakable words; he circulated with this matter as if it were barley eaten by a donkey.

394-396And what did one speak to another? What did one say to another? What one said to another, so indeed it was.

397-411“Messenger, speak to your king, the lord of Kulaba, and say to him: “Let him put in his hand and contemplate a sceptre that is not of wood, nor designated as wood — not ildag wood, nor cim-gig wood, not cedar wood, nor cypress wood, not hacur cypress, nor palm wood, not hardwood, nor zabalum wood (one ms. has instead: — not ildag wood, nor cim-gig wood, not hacur cypress, nor palm wood, not cedar wood, nor zabalum wood, not cypress wood, nor hardwood), not poplar as in a chariot, not reedwork as in whip handles; not gold, nor copper, not genuine kumea metal nor silver, not cornelian, nor lapis lazuli — let him snap off a splinter from that and hold it in his hand; let him hold it in his hand like a string of cornelian beads, a string of lapis lazuli beads. Let the lord of Kulaba bring that before me.” So say to him.”

412-443After he had spoken to him thus, the messenger went off like a young donkey, braying as it is cut off from the chariot tongue; he trotted like an onager running on dry land, he filled his mouth with wind; he ran in one track (?) like a long-woolled sheep butting other sheep in its fury. He set foot joyfully in brick-built Kulaba. He transmitted the message word for word to his master, the lord of Kulaba. Now Enki gave Enmerkar wisdom, and the lord gave instructions to his chief steward. In his house ……, the king received ……. He wrapped it up like ……, and inspected it. He pounded …… with a pestle like herbs, he poured it like oil on the …… reed. From the sunlight it emerged into the shade, and from the shade it emerged into the sunlight. After five years, ten years had passsed, he split the …… reed with an axe. The lord looked at it, pleased, and poured on …… fine oil , fine oil of the bright mountains. The lord placed the sceptre in the hands of the messenger going to the mountains. The messenger, whose journeying to Aratta was like a pelican over the hills, like a fly over the ground, who darted through the mountains as swiftly as carp swim, reached Aratta. He setfoot joyfully in the courtyard of Aratta, and put the sceptre in ……. He …… and …… it. The lord of Aratta, eying the sceptre, which was …… in the sanctuary, his holy dwelling — he, the lord, called to his catam official:

444-453“Aratta is indeed like a slaughtered sheep! Its roads are inded like those of the rebel lands! Since holy Inana has given the primacy of Aratta to the lord of Kulaba, now it seems that holy Inana is looking with favour on her man who has sent a messenger to make the severe message as clear as the light of Utu. So in Aratta where can one go in this crisis? How long before the yoke-rope becomes bearable? As for us, in the direst hunger, in our direst famine, are we to prostrate ourselves before the lord of Kulaba?”

454-455The lord of Aratta entrusted a message to the messenger as if it were an important tablet:

456-461“Messenger! Speak to your master, the lord of Kulaba, and say to him: “A champion who is not black-coloured, a champion who is not white-coloured, a champion who is not brown-coloured, a champion who is not red-coloured, a champion who is not yellow-coloured, a champion who is not multi-coloured — let him give you such a champion. My champion will compete against his champion, and let the more able one prevail!” Say this to him.”

462-469After he had spoken to him thus, the messenger set off, ulum, alam. In brick-built Kulaba, he was speechless, like a ……. He gazed like a goat on the mountain slopes, he …… as if it were a huge mir snake coming out of a field. In …… he lifted his head. …… of Aratta ……. From his seat, he addressed him like a raging torrent:

470-499“Messenger! Speak to the lord of Aratta and say to him: “A garment that is not black-coloured, a garment that is not white-coloured, a garment that is not brown-coloured, a garment that is not red-coloured, a garment that is not yellow-coloured, a garment that is not multi-coloured — I shall give him such a garment. My champion is embraced by Enlil. I shall send him such a champion. My champion will compete against his champion, and let the more able one prevail!” Say this to him. Second, speak to him and say: “Let him immediately pass from subterfuge ……. In his city, let them go before him like sheep. Let him, like their shepherd, follow behind them. As he goes, let the mountain of bright lapis lazuli humble itself before him like a crushed reed. And let them heap up its shining gold and silver in the courtyard of Aratta for Inana the lady of E-ana.” Third, speak to him and say: “Lest I make the people fly off from that city like a wild dove from its tree, lest I smash them like ……, lest I requite (?) them as if at a current market rate, lest I make …… them walk in ……, when he goes, let them take the mountain stones, and rebuild for me the great shrine Eridug, the abzu, the E-nun; let them adorn its architrave for me ……. Let them make its protection spread over the Land for me.” His speaking ……. Recite his omen to him. At that time, the lord ……, …… on the throne daises and on the chairs, the noble seed, …….”

500-514His speech was substantial, and its contents extensive. The messenger, whose mouth was heavy, was not able to repeat it. Because the messenger, whose mouth was tired, was not able to repeat it, the lord of Kulaba patted some clay and wrote the message as if on a tablet. Formerly, the writing of messages on clay was not established. Now, under that sun and on that day, it was indeed so. The lord of Kulaba inscribed the message like a tablet. It was just like that. The messenger was like a bird, flapping its wings; he raged forth like a wolf following a kid. He traversed five mountains, six mountains, seven mountains. He lifted his eyes as he approached Aratta. He stepped joyfully into the courtyard of Aratta, he made known the authority of his king. Openly he spoke out the words in his heart. The messenger transmitted the message to the lord of Aratta:

515-517“Your father, my master, has sent me to you; the lord of Unug, the lord of Kulaba, has sent me to you.” “What is it to me what your master has spoken? What is it to me what he has said?”

518-535 “This is what my master has spoken, this is what he has said. My king is like a huge mes tree, …… son of Enlil; this tree has grown high, uniting heaven and earth; its crown reaches heaven, its trunk is set upon the earth. He who is made to shine forth in lordship and kingship, Enmerkar, the son of Utu, has given me a clay tablet. O lord of Aratta, after you have examined the clay tablet, after you have learned the content of the message, say whatever you will say to me, and I shall announce that message in the shrine E-ana as glad tidings to the scion of him with the glistening beard, whom his stalwart cow gave birth to in the mountains of the shining me, who was reared on the soil of Aratta, who was given suck at the udder of the good cow, who is suited for office in Kulaba, the mountain of great me, to Enmerkar, the son of Utu; I shall repeat it in his jipar, fruitful as a flourishing mes tree, to my king, the lord of Kulaba.”

536-556After he had spoken thus to him, the lord of Aratta received his kiln-fired tablet from the messenger. The lord of Aratta looked at the tablet. The transmitted message was just nails, and his brow expressed anger. The lord of Aratta looked at his kiln-fired tablet. At that moment, the lord worthy of the crown of lordship, the son of Enlil, the god Ickur, thundering in heaven and earth, caused a raging storm, a great lion, in ……. He was making the mountains quake ……, he was convulsing the mountain range ……; the awesome radiance …… of his breast; he caused the mountain range to raise its voice in joy. On Aratta’s parched flanks, in the midst of the mountains, wheat grew of its own accord, and chickpeas also grew of their own accord; they brought the wheat which grew of its own accord into the granary of …… for the lord of Aratta, and heaped it up before him in the courtyard of Aratta. The lord of Aratta looked at the wheat. The messenger’s eyes looked askance ……. The lord of Aratta called to the messenger:

557-576“Inana, the lady of all the lands, has not run away from the primacy of her city, Aratta, nor has she stolen it for Unug; she has not run away from her E-zagina, nor has she stolen it for the shrine E-ana; she has not run away from the mountain of the shining me, nor has she stolen it for brick-built Kulaba; she has not run away from the adorned bed, nor has she stolen it for the shining bed; she has not run away from the purification for the lord, nor has she stolen it for the lord of Unug, the lord of Kulaba. Inana, the lady of all the lands, has surrounded Aratta, on its right and left, for her like a rising flood. They are people whom she has separated from other people, they are people whom Dumuzid has made step forth from other people, who firmly establish the holy words of Inana. Let the clever champion and the …… of Dumuzid whirl about! Quickly, come now, ……. After the flood had swept over, Inana, the lady of all the lands, from her great love of Dumuzid, has sprinkled the water of life upon those who had stood in the face of the flood and made the Land subject to them.”

577-587The clever champion, when he came, had covered his head with a colourful turban, and wrapped himself in a garment of lion skins.
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Inana ……. Her song was pleasing to her spouse, Ama-ucumgal-ana. Since that time, she has made it perfect in the holy ear, the holy ear of Dumuzid, has sung it and has let the words be known.

588-610When the old woman came to the mountain of the shining me, she went up to him like a maiden who in her day is perfect, painted her eyes with kohl, wrapped herself in a white garment, came forth with the good crown like the moonlight. She arranged the …… on her head. She made Enmerkar, her spouse, occupy the throne-dais with her. She raised up ……, and indeed, for Aratta, the ewes and their lambs now multiply; indeed, for Aratta, the mother goats and their kids multiply; indeed, for Aratta, the cows and their calves multiply; indeed, for Aratta, the donkey mares and their black, swift-footed foals multiply. In Aratta, they say together: “Let them heap up and pile up for the grain piles; the abundance is truly your abundance.” After having made …… for the lord of Aratta, let him ……. He will ……. He came forth ……, he set right for her.
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611-625 (An unidentified person speaks:) “…… befitting ……, …… the ilu song of the heart, …… your abundance in his ……. Enlil has granted you ……, and may …… be made known. …… his father was not luxuriantly fertile, and poured forth no semen. Enlil, king of all the lands ……. In accordance with the tasks which he has now established, the people of Aratta …… their task of plying gold, silver and lapis lazuli; the men who …… golden fruit, fruit trees, with their figs and grapes, shall heap the fruit up in great mounds ……; and shall dig out the flawless lapis lazuli from the roots of the trees, and shall remove the succulent part of the reeds from the crowns of the trees, and then shall heap them up in a pile in the courtyard of E-ana for Inana, the lady of E-ana.

626-636“Come, my king, I shall offer you advice: let my counsel be heeded. I shall speak words to you; let them be heard. Let the people choose a man …… of the foreign lands, and let the people of Aratta speak ……. When I go from here, the ever-sparkling lady gives me my kingship. Jectin-ana ……. In that city ……, festivals were not ……. Daily …….”
c. 6 lines missing

Much more information is available in such sources as Cornelius Alexander(frag. 10), Abydenus  (frags. 5 and 6), the Sibylline Oracles  (iii. 117–129), the Midrash, Pseudo-Philo, the Quran, the Book of Mormon, Irish folklore, Gregory of Tours, and others…

The Kippah or Yarmulke Violates Torah

kippah

It is true that the Greeks wore the skullcap long before the Jews. It is also true that the Greeks forced the Jews to wear the skullcap as recorded in 2 Maccabees 4:12. The Greek skullcap was called a pilo or pileus which means felt. The Romans also adopted this Greek custom of wearing the skullcap and called theirs a pilleus or pilleum. The whole point of 2 Samuel 15:30, 2 Samuel 19:4, and Esther 6:12 is that in the Old Testament a covering was used during a time of mourning and not “in submission to G-d.”

Also, according to the Old Testament, the covering of the head is a sign of shame, not “submission to G-d.”  Jeremiah 14:3 And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads. 4 Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads.

Also, the New Testament instructs us not to cover our heads because it dishonors Messiah. 1 Corinthians 11:4 Every man praying or prophesying, having his head covered, dishonors his head. 1 Corinthians 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

The Torah instructs us that only the sons of Aaron are to wear any type of head covering and only for temple service. Exodus 28:40 And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. Exodus 29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest’s office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. Leviticus 8:13 And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses. Leviticus 6:11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. Leviticus 16:23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there.

Here is what the Jewish authorities say about the Kippah:

Rabbi David Frankel, Rabbi David Golinkin, Rabbi David Lazar, Rabbi Simchah Roth, Rabbi Yisrael Warman, & Rabbi Michael Graetz answered this question: Question: Are men obligated to wear a kippah all the time or only while praying? Responsum:
“There is no Talmudic basis for forbidding a man to walk around bareheaded. In the period of the Mishnah and the Talmud, wearing a head covering was only a custom of piety observed by some of the SAGES IN BABYLON, particularly after marriage. After the Talmudic period, authorities differed greatly in their decisions about wearing a head covering and were influenced by the customs of their country and by the conditions of their time. In our day, wearing a kippah is primarily a symbol of Jewish identity. As such, it is undoubtedly good and advisable for a man or a boy to wear a kippah even when he is not praying. On the other hand, it is clear that whoever does not adopt this custom does not commit any transgression.
There is also no Talmudic requirement for men to cover their heads when praying or reciting God’s name. The obligation to cover the head during prayer BEGAN IN BABYLON in the Geonic period and was restricted to the leader in prayer, to the reader of the Torah and to the Cohanim blessing the community. It seems that this custom was PARTICULAR TO BABYLON, while in Israel men were still praying bareheaded.”

Also, Ariela Pelaia is a professional Jewish Educator with masters degrees in Jewish Studies and Jewish Education. Ariela has bachelors degrees in Psychology and Religion from Wellesley College, a master’s degree in Jewish Studies from Columbia University and a master’s degree in Jewish Education from the Jewish Theological Seminary of America. Here is what this Jewish scholar says about the kippah: “Ultimately the decision about whether or not to wear a kippah comes down to personal choice and the customs of the community an individual belongs to. Religiously speaking, wearing kippot is not obligatory and there are many Jewish men who do not wear them at all. Wearing a kippah is not a religious commandment. Rather it is a Jewish custom that over time has come to be associated with Jewish identity and showing respect for God. In Orthodox and Conservative circles covering one’s head is seen as a sign of yirat Shamayim, which means “reverence for God” in Hebrew. This concept comes from the Talmud, where wearing a head covering is associated with showing respect for God and for men of higher social status. Some scholars also cite the Middle Age custom of covering one’s head in the presence of royalty. Since God is the “King of Kings” it made sense to also cover one’s head during prayer or religious services, when one hopes to approach the Divine through worship.”

Further, The Second Jewish Book of Why, by Rabbi Alfred J. Kolatch informs us, “There are no regulations in the Bible that require men keep their heads covered. The Bible does not even require headcoverings for men entering the sanctuary or participating in a religious rite or service. Only Priests were required to wear headgear (Exodus 28:4), and this when officiating at the Temple altar or when performing other priestly functions” (p.49). “In Palestine, a person in mourning generally followed the ancient custom of covering the head, but the Talmud indicates that those who came to comfort him and to recite prayers before him did not cover their heads. The minor Talmudic tractate Seforim, which was composed in Palestine, clearly states that a man with uncovered head may serve as the Torah Reader and may lead the congregation in reciting the Shema, something not permitted in BABYLONIAN synagogues” (p.49-50). “It is clear that according to Jewish law that there is no compelling reason for Jews to wear a headcovering. Nonetheless, for the reasons indicated above the BABYLONIAN CUSTOM of keeping one’s head covered not only during prayer but at all times became accepted by all traditional Jews” (page 51).

It is a violation of Torah to add to YHVH’s Laws. Deuteronomy 4:2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. Deuteronomy 12:32 What thing so ever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

In conclusion, there is no command for the children of Israel to wear a kippah.  It is a violation of Deut. 4:2 and Deut. 12:32 to teach that the children of Israel must wear a kippah “in submission to G-d.”

THREE DAYS & THREE NIGHTS

jonah

If one were to compare the Book of Jonah with the narrative of what happened to the Messiah Yahshua, then one can understand exactly what the Messiah meant by the 3 Days & 3 Nights scenario:

Jonah 1:17

Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

Matthew 12:40

For as Jonah was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.

Jonah 2:1-2

Then Jonah PRAYED unto the Lord his God out of the fish’s belly, And said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heard my voice.

Matthew 26:39(Night #1)

And he went a little farther, and fell on his face, and PRAYED, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

Jonah 2:3 For thou had cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.

Matthew 26:47(Night #1)

And while he yet spoke, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

Jonah 2:4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.

Matthew 26:57(Night #1)

And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

Jonah 2:5 The waters compassed me about, even to the soul

Matthew 26:67(Day #1)

Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

Jonah 2:5 : the depth closed me round about, THE WEEDS WERE WRAPPED ABOUT MY HEAD.

Matthew 27:29(Day #1)

And when they had platted a CROWN OF THORNS, THEY PUT IT UPON HIS HEAD, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

Jonah 2:6 I went down to the bottoms of the mountains;

Matthew 27:33(Day #1)

And when they were come unto a place called Golgotha, that is to say, a place of a skull…

Jonah 2:6  the earth with her bars(Hebrew word also means FUGITIVES) was about me for ever:

Matthew 27:38(Day #1)

Then were there two THIEVES crucified with him, one on the right hand, and another on the left.

Jonah 2:7 When MY SOUL FAINTED within me I remembered the Lord: and my prayer came in unto thee, into your holy TEMPLE.

Matthew 27:50(Day #1)

Jesus, when he had cried again with a loud voice, YIELDED UP THE SPIRIT.

51 And, behold, the veil of the TEMPLE was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

Jonah 2:8 They that observe lying vanities FORSAKE THEIR OWN MERCY.

Matthew 27:41(Day #1)

Likewise also the chief priests MOCKING HIM, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

Jonah 2:9 But I will sacrifice unto thee with the voice of thanksgiving; I WILL PAY THAT THAT I HAVE VOWED.  Salvation is of the Lord.

Matthew 27:46(Day #1)

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Psalm 22:25 My praise shall be of thee in the great congregation: I WILL PAY MY VOWS before them that fear him.

Jonah 2:6  yet hast thou brought up my LIFE FROM CORRUPTION, O Lord my God.

Jonah 2:10 And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land.

Friday Night was Night #2, when he was in the tomb.

Saturday Day was Day #2.  He was still in the tomb resting on the Sabbath.

Saturday Night was Night #3.  He was still in the tomb.

Matthew 28:2(Day #3)

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it…6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.7 And go quickly, and tell his disciples that he is RISEN FROM THE DEAD; and, behold, he goes before you into Galilee; there shall ye see him: lo, I have told you.

We are told over and over that the third day would be the resurrection:

Matthew 16:21

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Matthew 17:22-23

22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Matthew 20:18-19

18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

Mark 9:31

For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.
Mark 10:33-34

33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

Luke 9:22

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
Luke 18:31-3331 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:

33 And they shall scourge him, and put him to death: and the third day he shall rise again.

The Messiah told us plainly that he would be resurrected on the third day.  If he were to spend 72 hours in the tomb, then he would have been resurrected on the fourth day.

Therefore, since we know the third day was the resurrection day, then all we have to do is count backwards the remaining two days and three nights in order to understand when the count began.

Shalom!