Biblical References

Biblical References (13)

Monday, 31 July 2017 06:52

The Bible Project

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This has been copied from another site on the web to guarantee its preserved. Here is the original article
JERUSALEM — A dull-looking chart projected on the wall of a university office in Jerusalem displayed a revelation that would startle many readers of the Old Testament: The sacred text that people revered in the past was not the same one we study today.
An ancient version of one book has an extra phrase. Another appears to have been revised to retroactively insert a prophecy after the events happened.
Scholars in this out-of-the-way corner of the Hebrew University campus have been quietly at work for 53 years on one of the most ambitious projects attempted in biblical studies — publishing the authoritative edition of the Old Testament, also known as the Hebrew Bible, and tracking every single evolution of the text over centuries and millennia.
And it has evolved, despite deeply held beliefs to the contrary.
For many Jews and Christians, religion dictates that the words of the Bible in the original Hebrew are divine, unaltered and unalterable.
For Orthodox Jews, the accuracy is considered so inviolable that if a synagogue's Torah scroll is found to have a minute error in a single letter, the entire scroll is unusable.
But the ongoing work of the academic detectives of the Bible Project, as their undertaking is known, shows that this text at the root of Judaism, Christianity and Islam was somewhat fluid for long periods of its history, and that its transmission through the ages was messier and more human than most of us imagine.


'Must be of interest' 
The project's scholars have been at work on their critical edition of the Hebrew Bible, a version intended mainly for the use of other scholars, since 1958.
"What we're doing here must be of interest for anyone interested in the Bible," said Michael Segal, the scholar who heads the project.
The sheer volume of information makes the Bible Project's version "the most comprehensive critical edition of the Hebrew Bible in existence at the present time," said David Marcus, a Bible scholar at the Jewish Theological Seminary in New York, who is not involved with the project.
But Segal and his colleagues toil in relative anonymity. Their undertaking is nearly unknown outside a circle of Bible experts numbering several hundred people at most, and a visitor asking directions to the Bible Project's office on the university campus will find that many members of the university's own staff have never heard of it.

Sebastian Scheiner  /  AP
Dr. Rafael Zer, editorial coordinator for the Hebrew University Bible Project, uses a magnifying glass to read a biblical script at the Hebrew University in Jerusalem on Wednesday.
This is an endeavor so meticulous, its pace so disconnected from that of the world outside, that in more than five decades of work the scholars have published a grand total of three of the Hebrew Bible's 24 books. (Christians count the same books differently, for a total of 39.) A fourth is due out during the upcoming academic year.
If the pace is maintained, the final product will be complete a little over 200 years from now. This is both a point of pride and a matter of some mild self-deprecation around the office.
Bible Project scholars have spent years combing through manuscripts such as the Dead Sea Scrolls, Greek translations on papyrus from Egypt, a printed Bible from 1525 Venice, parchment books in handwritten Hebrew, the Samaritan Torah, and scrolls in Aramaic and Latin. The last member of the original team died last year at age 90.
Inevitable hiccups, scribal errors 
The scholars note where the text we have now differs from older versions — differences that are evidence of the inevitable textual hiccups, scribal errors and other human fingerprints that became part of the Bible as it was passed on, orally and in writing.
A Microsoft Excel chart projected on one wall on a recent Sunday showed variations in a single phrase from the Book of Malachi, a prophet.
The verse in question, from the text we know today, makes reference to "those who swear falsely." The scholars have found that in quotes from rabbinic writings around the 5th century A.D., the phrase was longer: "those who swear falsely in my name."
In another example, this one from the Book of Deuteronomy, a passage referring to commandments given by God "to you" once read "to us," a significant change in meaning.
Other differences are more striking.


The Book of Jeremiah is now one-seventh longer than the one that appears in some of the 2,000-year-old manuscripts known as the Dead Sea Scrolls.
Some verses, including ones containing a prophecy about the seizure and return of Temple implements by Babylonian soldiers, appear to have been added after the events happened.
Cheese merchant turned smuggler 
The year the Bible Project began, 1958, was the year a priceless Hebrew Bible manuscript arrived in Jerusalem after it was smuggled out of Aleppo, Syria, by a Jewish cheese merchant who hid it in his washing machine.
This was the 1,100-year-old Aleppo Codex, considered the oldest and most accurate version of the complete biblical text in Hebrew.
The Bible Project's version of the core text — the one to which the others are compared — is based on this manuscript.
Other critical editions of the Bible, such as one currently being prepared in Stuttgart, Germany, are based on a slightly newer manuscript held in St. Petersburg, Russia.
Considering that the nature of their work would be considered controversial, if not offensive, by many religious people, it is perhaps surprising that most of the project's scholars are themselves Orthodox Jews.
"A believing Jew claims that the source of the Bible is prophecy," said the project's bearded academic secretary, Rafael Zer. "But as soon as the words are given to human beings — with God's agreement, and at his initiative — the holiness of the biblical text remains, even if mistakes are made when the text is passed on."
Copyright 2011 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.

 

 

Tuesday, 25 July 2017 12:28

Ezekiel 34:29

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King James Bible
And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more.

 

Tuesday, 25 July 2017 04:27

Genesis 1:29

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And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food.”

Saturday, 22 July 2017 10:10

Moses and Mount Sinai - WORK IN PROGRESS

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According to the Book of Exodus, Mount Sinai (Hebrew: הר סיני, Har Sinai) is the mountain at which the Ten Commandments were given to Moses by God. So they, the Israelites had just left Egypt 90 days earlier and on that very day they come to the Desert of Sinai. This is where God hands down to Moses the law, all ten of them. From the movies this all happened in one pass. However that's the movies. According to the Torah, Moses frequented this mountain for some reason as he climbed and descended it 8 times in all. Booming thunder and bolts of lightning accompany Moses as he descends the cloud-covered Mount Sinai, bearing aloft the two tablets inscribed with the Ten Commandments. Think about how heavy these stone tablets would have been. Or maybe they were really tiny, we don't know because we no longer have them. According to History they would have been stored in the Ark of the Covenant. 

How many times does God speak to Moses?
Well the first it happens appears in Exodus 3:1-6 when he commands Moses to lead his people out of Egypt. This is the first
In Exodus 30:22-30 God gives Moses the recipe for Holy Anointing Oil.

(Exodus 13:21)


(Exodus 19:1–8)

(Exodus 19:9–20:14).2

(Exodus 20:15–18)

(Exodus 20:19–23:19)

(Exodus 23:20–33)

(Exodus 24:1–8).

(Exodus 24:12)

(Exodus 25:1–31:17)

(Exodus 25:22)

(Exodus 32:1–6)

(Exodus 32:7–33:23)

(Exodus 34:1–4)

(Exodus 34:5–26)

(Exodus 34:27– 28)

(Exodus 34:29–35)

(Exodus 35:1–20)

(Exodus 35:21–40:16)

(Exodus 40:17–33)

(Exodus 40:34-Leviticus 1:1)

(Leviticus 1:2–Numbers 10:11)

(Numbers 14:26–35)

(Numbers 36:13).

(Deuteronomy 1:1–5)

(Deuteronomy 12–26)

(Deuteronomy 5:25–6:3 etc.)

(Deuteronomy 28:69).

(Deuteronomy 29–31, 34).


















Saturday, 22 July 2017 08:13

Jeremiah 6:20

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20 To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

The references here are to both Incense and also Sweet Cane, Both of these would be references to Cannabis. The Incense would have cannabis in it but the reference to Sweet Cane is a reference to Cannabis itself.

Saturday, 22 July 2017 07:46

Lost in Translation

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Stained Glass Window - Woman annointed the feet of Jesus

 

S

ara Benetowa discovered that the Kaneh-Bosm or Cannabis is mentioned 5 times in the Old Testament. The first occurrence appears in the Holy Anointing Oil as Calamus, (Exodus 30:23).  "Sara argued that the translation of Calamus was a mistranslation which occurred in the oldest Bible the “Septuagint” and the mistranslation was copied in later versions.”
 

 

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he Exodus 30:23 reference refers to sweet Calamus.  If you look at this in the Strong’s concordance where they spell this as qaneh rather than kaneh, they pronounce this as Kaw-Naw, a reed, calamus, and cane are listed as possible translations.  The term sweet used in Exodus 30:23 in Hebrew is Bosem.  According to the Webster’s New World Hebrew Dictionary, Bosem is perfume; scent.  The Concordance: the Hebrew is Bosem #1314, fragrance, by impl. spicery; also the balsam plant:—-smell, spice, sweet (odour).
 

 

  - If you actually buy the Calamus translation for the Holy Oil, then you assume that God specified in Exodus 30:23 a drug commonly known as herbal Ecstasy.  Calamus contains an ingredient called asarone.  This is a hallucinogen which is metabolized in the liver as trimethoxyamphetamine which is known as herbal ecstasy.  The Middle Eastern version of this plant is far more toxic than its North American Cousin.  This is deadly to flies and other insects.

 

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n some Bibles sweet calamus is translated as aromatic or fragrant Cane.  It is where the bosem is fused to the word kaneh or qaneh that the cannabis translation becomes apparent.  So then to pronounce this we have kaw-naw-bosem, and is spelled in English qaneh-bosem or kaneh-bosem.  

 

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n 1936, Sara Benetowa, later Known as Sula Benet, an etymologist from the Institute of Anthropological Sciences, in Warsaw wrote a treatise, “Tracing One Word Through Different Languages”. This was a study on the word Cannabis, based on a study of the oldest Hebrew texts.  Although the word cannabis was thought to be of Scythian origin, Benet’s research showed it had an earlier root in the Semitic Languages such as Hebrew. Benet demonstrated that the ancient Hebrew word for Cannabis is Kaneh-Bosem.
 

 

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he also did another study called Early Diffusion and Folk Uses of Hemp.  On page 44, she states, “The sacred character of hemp in biblical times is evident from Exodus 30:23, where Moses was instructed by God to anoint the meeting tent and all of its furnishings with specially prepared oil, containing hemp.”
 

 

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n page 41 Sula Benet writes, “In the course of time, the two words kaneh and bosem were fused into one, kanabos or kannabus known to us from the Mishna”. According to the Webster’s New World Hebrew Dictionary, page 607 the Hebrew word for hemp is kanabos.

 

Saturday, 22 July 2017 07:32

Exodus 30, verses 22 – 30

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In 1936, Sara Benetowa, later Known as Sula Benet, an etymologist from the Institute of Anthropological Sciences, in Warsaw wrote a treatise, “Tracing One Word Through Different Languages”. This was a study on the word Cannabis, based on a study of the oldest Hebrew texts.  Although the word cannabis was thought to be of Scythian origin, Benet’s research showed it had an earlier root in the Semitic Languages such as Hebrew. Benet demonstrated that the ancient Hebrew word for Cannabis is Kaneh-Bosem.

She also did another study called Early Diffusion and Folk Uses of Hemp.  On page 44, she states, “The sacred character of hemp in biblical times is evident from Exodus 30:23, where Moses was instructed by God to anoint the meeting tent and all of its furnishings with specially prepared oil, containing hemp.”

On page 41 Sula Benet writes, “In the course of time, the two words kaneh and bosem were fused into one, kanabos or kannabus know to us from the Mishna”. According to the Webster’s New World Hebrew Dictionary, page 607 the Hebrew word for hemp is kanabos.
 

Years Later:

In 1980, a wave of interest in Benet’s work prompted numerous etymologists to agree with Benet’s reinterpretation of the word qaneh-bosm in Exodus. That year, scholars at Jerusalem Hebrew University confirmed her work, noting that the qaneh-bosm was mistranslated in the King James version of Exodus 30:23 as calamus (Latimer, 1988).  That same year, Weston La Barre also confirmed Benet’s work, noting further that “the term kaneh-bosm occurs as early as both the Aramaic and the Hebrew versions of the Old Testament, hemp being used for rope in Solomon’s temple and in priestly robes, as well as carried in Biblical caravans”.


Was Our Savior a Pot Head?

A recent archeological expedition to Israel uncovered scrolls that appear to depict the story of Jesus’ crucifixion. On one of the scrolls is a sketch that shows a man, thought to be Jesus, smoking from a pipe. Below the drawing is the Hebrew word “kineboisin”, which translates to cannabis.

Dr. Isaac Cohen, president of the South Israel Archaeological Society, believes that this is an extremely significant discovery for the theological community. He described the discovery as “a finding that could change the way many perceive the world.” Cannabis is known to have been smoked thousands of years before Jesus’ time, but this is the first evidence to show that Jesus himself may have used the plant.

Not only could this mean that Christian fundamentalist may ease up on their firm stance against the use of marijuana, but they may actually begin to promote its use for an enhanced religious experience. It is the Christian belief that Christ’s followers should emulate him. If Jesus smoked weed, then why shouldn’t everyone else?  [Editor's note:  Normally we like to reference the original study, we are still looking for it.]
 
Tuesday, 18 July 2017 19:45

Song of Solomon 4:14

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13 Your shoots are an orchard of pomegranates
with all choicest fruits,
henna with nard,
14 nard and saffron, calamus and cinnamon,
with all trees of frankincense,
myrrh and aloes,
with all choice spices—
15 a garden fountain, a well of living water,
and flowing streams from Lebanon.

16 Awake, O north wind,
and come, O south wind!
Blow upon my garden,
let its spices flow.

Together in the Garden of Love

She
Let my beloved come to his garden,
and eat its choicest fruits.
Monday, 17 November 2014 16:00

Isaiah 43:24

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24 Thou hast brought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.

Monday, 17 November 2014 16:00

Ezekiel 27:19

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19 Dan and Javan paid for your wares, traversing back and forth. Wrought iron, cassia, and cane were among your merchandise.

 

The reference to Cane is referring to Cannabis.

Holy Christ Oil

"Cannabis has a very rich history of medicinal use that dates back thousands of years and across many cultures.."