That is why you as an Adamite(Whitey) are being persecuted. Why? - TopicsExpress

Freddie Kleynhans

That is why you as an Adamite(Whitey) are being persecuted. Why? We know the truth that were hidden from us for 100s of years. I wonder how many likes this post will get, seeing that it is non violent. BAAL (LORD, HERE, ZEUS IN GREEK: JUPITER) - From the - ISBE Here are the meanings and most forms of Baal as found in the Scriptures. We need to know these things so that we can understand what ís Baal and what ís Baal worship. Baal (1) bā´al̀ (בּעל, ba‛al; Βάαλ, Báal, or Βαάλ, Baál): The Babylonian Belu or Bel, “Lord,” was the title of the supreme god among the Canaanites. I. Name and Character of Baal II. Attributes of Baal III. Baal-Worship IV. Temples, etc. V. Use of the Name VI. Forms of Baal 1. Baal-berith 2. Baal-gad 3. Baal-hamon 4. Baal-hermon 5. Baal-peor 6. Baal-zebub I. Name and Character of Baal In Babylonia it was the title specially applied to Merodach of Babylon, which in time came to be used in place of his actual name. As the word in Hebrew also means “possessor,” it has been supposed to have originally signified, when used in a religious sense, the god of a particular piece of land or soil. Of this, however, there is no proof, and the sense of “possessor” is derived from that of “lord.” The Babylonian Bel-Merodach was a Sun-god, and so too was the Can Baal whose full title was Baal-Shemaim, “lord of heaven.” The Phoenician writer Sanchuniathon (Philo Byblius, Fragmenta II) accordingly says that the children of the first generation of mankind “in time of drought stretched forth their hands to heaven toward the sun; for they regarded him as the sole Lord of heaven, and called him Beel-samēn, which means Lord of Heaven in the Phoenician language and is equivalent to Zeus in Greek” Baal-Shemaim had a temple at Umm el-Awamid between Acre and Tyre, and his name is found in inscriptions from the Phoenician colonies of Sardinia and Carthage. II. Attributes of Baal As the Sun-god, Baal was worshipped under two aspects, beneficent and destructive. On the one hand he gave light and warmth to his worshippers; on the other hand the fierce heats of summer destroyed the vegetation he had himself brought into being. Hence, human victims were sacrificed to him in order to appease his anger in time of plague or other trouble, the victim being usually the first-born of the sacrificer and being burnt alive. In the Old Testament this is euphemistically termed “passing” the victim “through the fire” (2Ki_16:3; 2Ki_21:6). The forms under which Baal was worshipped were necessarily as numerous as the communities which worshipped him. Each locality had its own Baal or divine “Lord” who frequently took his name from the city or place to which he belonged. Hence, there was a Baal-Zur, “Baal of Tyre”; Baal-hermon, “Baal of Hermon” (Jdg_3:3); Baal-Lebanon, “Baal of Lebanon”; Baal-Tarz, “Baal of Tarsus.” At other times the title was attached to the name of an individual god; Thus we have Bel-Merodach, “the Lord Merodach” (or “Bel is Merodach”) at Babylon, Baal-Melkarth at Tyre, Baal-gad (Jos_11:17) in the north of Palestine. Occasionally the second element was noun as in Baal-Shemaim, “lord of heaven,” Baalzebub (2Ki_1:2), “Lord of flies,” Baal-Hammān, usually interpreted “Lord of heat,” but more probably “Lord of the sunpillar,” the tutelary deity of Carthage. All these various forms of the Sun-god were collectively known as the Baalim or “Baals” who took their place by the side of the female Ashtaroth and Ashtrim. At Carthage the female consort of Baal was termed Penē-Baal, “the face” or “reflection of Baal.” III. Baal-Worship In the earlier days of Hebrew history the title Baal, or “Lord,” was applied to the national God of Israel, a usage which was revived in later times, and is familiar to us in the King James Version. Hence both Jonathan and David had sons called Merib-baal (1Ch_8:31; 1Ch_9:40) and Beeliada (1Ch_14:7). After the time of Ahab, however, the name became associated with the worship and rites of the Phoenician deity introduced into Samaria by Jezebel, and its idolatrous associations accordingly caused it to fall into disrepute. Hosea (Hos_2:16) declares that henceforth the God of Israel should no longer be called Baali, “my Baal,” and personal names like Esh-baal (1Ch_8:33; 1Ch_9:39), and Beelinda into which it entered were changed in form, Baal being turned into bōsheth which in Heb at any rate conveyed the sense of “shame.” IV. Temples, Etc Temples of Baal at Samaria and Jerusalem are mentioned in 1Ki_1:18; where they had been erected at the time when the Ahab dynasty endeavored to fuse Israelites and Jews and Phoenicians into a single people under the same national Phoenician god. Altars on which incense was burned to Baal were set up in all the streets of Jerusalem according to Jeremiah (Jer_11:13), apparently on the flat roofs of the houses (Jer_32:29); and the temple of Baal contained an image of the god in the shape of a pillar or Bethel (2Ki_10:26, 2Ki_10:27). In the reign of Ahab, Baal was served in Israel by 450 priests (1Ki_18:19), as well as by prophets (2Ki_10:19), and his worshippers wore special vestments when his ritual was performed (2Ki_10:22). The ordinary offering made to the god consisted of incense (Jer_7:9) and burnt sacrifices; on extraordinary occasions the victim was human (Jer_19:5). At times the priests worked themselves into a state of ecstasy, and dancing round the altar slashed themselves with knives (1Ki_18:26, 1Ki_18:28), like certain dervish orders in modern Islam. V. Use of the Name In accordance with its signification the name of Baal is generally used with the definite art.; in the Septuagint this often takes the feminine form, ἀισχύνη, aischúnē “shame” being intended to be read. We find the same usage in Rom_11:4. The feminine counterpart of Baal was Baalah or Baalath which is found in a good many of the local names (see Baethgen, Beitrage zur semitischen Religionsgeschichte, 1888). VI. Forms of Baal 1. Baal-Berith Baal-berith בּעל בּרית, ba‛al berı̄th; Βααλβερίθ, Baalberı́th, “Covenant Baal,” was worshipped at Shechem after the death of Gideon (Jdg_8:33; Jdg_9:4). In Jdg_9:46 the name is replaced by El-berith, “Covenant-god.” The covenant was that made by the god with his worshippers, less probably between the Israelites and the native Canaanites. 2. Baal-Gad Baal-gad בּעל גּד, ba‛al gādh; Βαλαγάδα, Balagáda, “Baal [lord of good luck” (or “Baal is Gad”) was the god of a town called after his name in the north of Palestine, which has often been identified with Baalbek. The god is termed simply Gad in Isa_65:11 the Revised Version, margin; where he is associated with Meni, the Assyrian Manu (King James Version “troop” and “number”). 3. Baal-Hamon Baal-hamon בּעל המון, ba‛al hāmōn; Βεελαμών, Beelamō̇n is known only from the fact that Solomon had a garden at a place of that name (Son_8:11). The name is usually explained to mean “Baal of the multitude,” but the cuneiform tablets of the Tell el-Amarna age found in Palestine show that the Egyptian god Amon was worshipped in Canaan and identified there with the native Baal. We are therefore justified in reading the name Baal-Amon, a parallel to the Babylonian Bel-Merodach. The name has no connection with that of the Carthaginian deity Baal-hamman. 4. Baal-Hermon Baal-hermon בּעל חרמון, ba‛al ḥermōn; Βαλαερμών, Balaermō̇n is found in the name of “the mountain of Baal-hermon” (Jdg_3:3; compare 1Ch_5:23), which also bore the names of Hermort, Sirion and Shenir (Saniru in the Assyrian inscriptions), the second name being applied to it by the Phoenicians and the third by the Amorites (Deu_3:9). Baal-hermon will consequently be a formation similar to Baal-Lebanon in an inscription from Cyprus; according to the Phoenician writer Sanchuniathon (Philo Byblius, Fragmenta II) the third generation of men “begat sons of surprising size and stature, whose names were given to the mountains of which they had obtained possession.” 5. Baal-Peor Baal-peor בּעל פעור, ba‛al pe‛ōr; Βεελφεγώρ, Beelphegō̇r was god of the Moabite mountains, who took his name from Mount Peor (Num_23:28), the modern Fa‛ūr, and was probably a form of Chemosh (Jerome, Comm., Isa_15:1-9). The sensual rites with which he was worshipped (Num_25:1-3) indicate his connection with the Phoenician Baal. 6. Baal-Zebub Baal-zebub בּעל זבוּב, ba‛al zebhūbh; Βααλμυία Θεός, Baalmuı́a Theós (“Baal the fly god”) was worshipped at Ekron where he had famous oracle (2Ki_1:2, 2Ki_1:3, 2Ki_1:16). The name is generally translated “the Lord of flies,” the Sun-god being associated with the flies which swarm in Palestine during the earlier summer months. It is met with in Assyrian inscriptions. In the New Testament the name assumes the form of Beelzebul (Βεελζεβούλ), in King James Version: BEELZEBUB (which see). Baal (2) bā´al בּעל, ba‛al, “lord,” “master,” “possessor”): (1) A descendant of Reuben, Jacobs first-born son, and the father of Beerah, prince of the Reubenites, “whom Tiglath-pileser (1Ch_5:5, 1Ch_5:6) king of Assyria carried away captive.” (2) The fourth of ten sons of Jeiel (King James Version “Jehiel”), father and founder of Gibeon. His mother was Maacah; his brother Kish father of Saul (1Ch_8:29 f; 1Ch_9:35, 1Ch_9:36, 1Ch_9:39; compare 1Sa_14:50 f). These passages identify Jeiel and Abiel as the father of Kish and Thus of Baal. For study of confusions in the genealogical record, in 1Ch_9:36, 1Ch_9:39, see KISH; ABIEL; JEIEL. (3) In composition often the name of a man and not of the heathen god, e.g. Baal-hanan, a king of Edom (Gen_36:38; 1Ch_1:49); also a royal prefect of the same name (1Ch_27:28). Gesenius thinks that Baal in compound words rarely refers to the god by that name. See BAAL (deity). (4) A city of the tribe of Simeon (1Ch_4:33). See BAALATH-BEER. Baal (3) בּעל, ba‛al; Βάαλ, Báal 1Ch_4:33. See BAALATH-BEER. Baalath-Beer bā´a-lath-bē´ẽr בּעלת בּאר, ba‛alath beēr “lady (mistress) of the well”; Jos_19:8 (in 1Ch_4:33, Baal)): In Josh this place is designated “Ramah of the South,” i.e. of the Negeb, while in 1Sa_30:27 it is described as Ramoth of the Negeb. It must have been a prominent hill (rāmāh = “height”) in the far south of the Negeb and near a well (beēr). The site is unknown though Conder suggests that the shrine Kubbet el Baul may retain the old name. Baalbek bal´bek, bal-bek´. See AVEN; ON. Aven ā´ven און, āwen “emptiness,” “vanity”: Used in Eze_30:17 for On or Heliopolis, in Egypt. See ON. As a term of contempt Hosea calls Beth-el “Beth-aven” (Hos_4:15; Hos_10:5). So Amos speaks of some valley near Damascus as “the valley of Aven” (that is, of the idol, Amo_1:5), in which Baalbek (Heliopolis) was situated. The word is rendered “idol” in Isa_66:3. ZEUS (Greek) ZUS (Ζεύς, Zeús, the Revised Version margin; the Revised Version (British and American) and the King James Version Jupiter): The supreme god of Hellenic theology, “king of gods and of men.” In 168 BC Antiochus Epiphanes, “who on Gods altars danced,” bent upon the thorough Hellenization of Judea and Jerusalem, sent “an old man of Athens” (or “Geron an Athenian,” the Revised Version margin) to pollute the sanctuary in the temple at Jerusalem and to call it by the name of Jupiter Olympius, and that at Gerizim by the name of Jupiter Xenius (2 Macc 6:1 ff). Olympius, from Mt. Olympus, the home of the gods, is the favorite epithet of Zeus, Zeus Olympius being to the Greek world what Jupiter Capitolinus was to the Roman. The same Antiochus commenced the splendid temple of Zeus Olympius, finished under Hadrian. Zeus is also frequently styled Xenius or “Protector of strangers” (Juppiter hospitalis) in classical literature. The epithet is here applied because the people of Gerizim - the Samaritans (i.e. 10-tribes of Israel) - were hospitable, probably an ironical statement of the author (compare Luk_9:52 f). Zeus is also in Act_14:12 f the Revised Version margin for JUPITER (which see). G2203 (Greek) Ζεύς Zeus dzyooce Of uncertain affinity; in the oblique cases there is used instead of it a (probably cognate) name Δίς Dis deece which is otherwise obsolete; Zeus or Dis (among the Latins Jupiter or Jove), the supreme deity of the Greeks: - Jupiter. JESUS -Greek (Yahshua -Hebrew) jē´ZUS (Ἰησοῦς, Iēsoús, for יהושׁע, yehōshua‛): [Also see ZEUS i.e. ZŪS above, Zeus or Dis (among the Latins Jupiter or Jove), the supreme deity of the Romans and Greeks: - Jupiter.] (1) Joshua, son of Nun (the King James Version Act_7:45; Heb_4:8; compare 1 Macc 2:55; 2 Esdras 7:37). (2) (3) High priest and Levite. See JESHUA, 2, 5. (4) Son of Sirach. See SIRACH. (5) An ancestor of Jesus (Luk_3:29, the King James Version “Jose”). (6) (7) See the next three articles. G2424 (Greek) Ἰησοῦς Iēsous ee-ay-sooce Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites: - Jesus. H3091 (Hebrew) יהושׁע יהושׁוּע (auhsoHaY) Reading from right to left. yehôshûa‛ yehôshûa‛ yeh-ho-shoo-ah, yeh-ho-shoo-ah From H3068 and H3467; Yahweh-saved; Yahoshua (that is, Joshua), the Judean leader: - Jehoshua, Jehoshuah, Joshua. Compare H1954, H3442. H3068 (Hebrew) יהוה (HeWHaY) Reading from right to left. yehôvâh (Yahweh) yeh-ho-vaw From H1961; (the) self Existent or eternal; Yahweh Judean national name of God: - Yahweh, the Lord. Compare H3050, H3069. H3050 (Hebrew) יהּ (HaY) Reading from right to left. yâhh yaw Contracted for H3068, and meaning the same; Yah, the sacred name: - Yah, the Lord, most vehement. Cp. names in “-iah,” “-jah.” (also see 1611 KJV psalm 68:4) Hallelu-Yah hal-ē̇-loo´ya (הללוּ־יהּ, halelū-yāh, “praise ye Yah”; ἁλληλουιά, allēlouiá): The word is nót a compound, like many of the Hebrew words which are composed of the abbreviated form of “Yahweh” and some other word, but has become a compound word in the Greek and other languages. Even if the Jews perhaps had become accustomed to use it as a compound, it is never written as such in the text. In some Psalms, Hallelu-Yah is an integral part of the song (Psa_135:3), while in others it simply serves as a liturgical interjection found either at the beginning (Psa_111:1-10) or at the close (Ps 104) of the psalms or both (Psa_146:1-10). The Hallelu-Yah Psalms are found in three groups: 104 through 106; 111 through 113; 146 through 150. In the first group, Hallelu-Yah is found at the close of the psalm as a lit. interjection (Psa_106:1 is an integral part of the psalm). In the second group, Hallelu-Yah is found at the beginning (Psa_113:9 is an integral part of the psalm depending on the adjective “joyful”). In the third group, Hallelu-Yah is found both at the close and at the beginning of the psalms. In all other cases, (Pss 115; 116; Psa_117:1-2) Hallelu-Yah seems to be an integral part of the psalms. These three groups were probably taken from an older collection of psalms like the group Psalms 120 through 134. In the New Testament Hallelu-Yah is found as part of the song of the heavenly host (Rev_19:1). The word is preserved as a liturgical interjection by the Christian church generally.

Posted on: Sun, 14 Dec 2014 13:39:17 +0000

That is why you as an Adamite(Whitey) are being persecuted. Why? - TopicsExpress

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