Collebaration not occuoation - fascists added

У- учение . Т-Тора


Lies and deliberate misleads in history .

Zeal implied a strict adherence to the Torah , to serve any foreign master thie laws, to serve any human masters accept their own Mosses and profits law. G-d has fallow

It was collaboration to free French German Gauls nation.

July 10, 1940: Pierre Laval induces Parliament to vote complete powers (constituent, legislative, executive and judicial) to Marshal Philippe P;tain who becomes Head of state of the French State (;tat fran;ais).

Important role takin power in legislative, executive and judicial) that has to be owed by French People after Germans did the same

People was happy to became the nation , independent government. In collaboration with others. And not in collision

The A-feel tower was something as it would be Te-fill-in, or Kaaba ; , for Hitler but , placed on the planet ; earth at the part of Guadiana Europe, when not Caesar Rome , but Mussolini was also joined in as a fascia

Timeline of collaboration between Nazi Germany and Vichy France

I can to same conclusion


In the 1930s Vallat was a leading representative of the Catholic, “antisemitic” fallowing their own Jewish scripture rules about foreigners , has nothing to do with any “antisemitic” measures , but taking the same direct actions , that Jewish commoners were taking against native tribes on their own lands thought out ages , fallowing the “Teaching scriptures”

Such a same measure towards Jewish , and Masonic Jewish occupational regime was simply national right in French politics. He was also anti-Protestant (especially created another Jewish operated sect - in England it also was Cromwell)
and “anti-Masonic,” arguing that Jews, Protestants and Masons were all part of a plot against Catholic France. He make a mistake , all Catholicism should be removed as a part of Masonic and Jewish , especially created system of implemented believes to divide, divert and counter , replacing any national cultural believes with the refute of Jewish dependent , Webb people made to fro they their own believes and instead made believe into suffering Jew on the cross , crissifixtion of which is a fictitious and never took place . The Catholicism always has hidden Masonic aspect to it , and should of been removed , as Stalin did before so he sort of took out knife of his back with church , and Stalin was a Caucasian occupant Zalot

 He was violently opposed to liberalism, socialism and communism. Unlike many on the far right, however, Vallat did not favour the restoration of the monarchy, and he was notably anti-German despite his sympathy for fascism. He favoured the project for a Latin Bloc of France, Spain, Italy and Portugal.

In 1936 L;on Blum, a Jewish Socialist, became Prime Minister of France. Vallat made a series of personal rhetorical attacks on Blum, saying that "For the first time this ancient Gallo-Roman land will be governed by a Jew." Vallat was accused by the left of responsibility for the physical attack on Blum by a right-wing mob in the streets of Paris which occurred not long after this speech.

This article includes a list of general references but lacks sufficient corresponding inline citations. (October 2015)
Led by Philippe P;tain, the Vichy regime that replaced the French Third Republic in 1940 chose the path of collaboration with the Nazi occupiers. This policy included the Bousquet-Oberg accords of July 1942 that formalized the collaboration of the French police with the German police. This collaboration was manifested in particular by antisemitic measures taken by the Vichy government, and by its active participation in the genocide. Genocide that keep reacting toward Gaul Slavic - French and also part of German population it was formed from. Drugging them in constant wars .

The terms Zone libre (Free Zone), Vichy France, Vichy regime, southern zone, French State, and ;tat fran;ais are all synonyms and refer to the state in the south of France governed from Vichy during World War II and headed by French World War I hero Marshal Philippe P;tain. The terms Zone occup;e (Occupied Zone), Occupied France, and northern zone refer to the northern portion of France governed by the German military administration in Paris, taking orders from Berlin.

1940

edit

Posters affixed on Jewish businesses in the Department of Aisne after October 1940 as part of the Aryanization policy, indicating the appointment of an Aryan commissioner-manager. (Departmental Archives of the Aisne)
July 10, 1940: Pierre Laval induces Parliament to vote complete powers (constituent, legislative, executive and judicial) to Marshal Philippe P;tain who becomes Head of state of the French State (;tat fran;ais).
July 21, 1940: Minister of Justice Rapha;l Alibert creates a board to review 500,000 naturalizations accorded since 1927. Withdrawal of nationality for 15,000 people, 40% of whom were Jews.
July 1940: Germans expel more than 20,000 Alsace-Lorraine Jews to the southern zone.
September 27, 1940: Ordinance on the status of Jews in the Occupied Zone. A census of Jews ("the Tulard file") and obligatory sign "Juif" meaning "Jew" on shops owned by Jews.

September 27, 1940: A Vichy law allows any foreigner "excessive to the national economy" to be interned among "groups of foreign workers".
October 3, 1940: first law on the status of Jews. French Jewish citizens are excluded from civil service, army, education, the press, radio and film. "Surplus" Jews are excluded from the professions. Article 9: This law is applicable to Algeria, to the colonies, protectorates and mandated territories.
October 4, 1940: prefects can detain foreigners of Jewish extraction in special camps or to assign residence.
October 7, 1940: repeal of the 1871 Cr;mieux Decree; French nationality is removed from Jews from Algeria.
October 7, 1940: Aryanization of businesses in the Occupied Zone.
194

День Господень

Рецензия на «Маки под звездами» (Марина Эрц)

Эрц Израиль ? Я с постели!
В поле зрения «Газели»
Собирать пришли потомство
То есть что - б без вероломства,
Как завещенно народу,
- дать ту самую свободу !
Б-г сказал , к чему вопросы,
Уже видно папиросы ….
А глаза подымишь к звёздам
Понимаешь, - Старшина..!
Так и что Второзаконие!
Близок, близок День Господень!
Сам бормочет о заветах..
-Надо срочно выполнять!
Не к чему с Амосом спорить?
Раз амон привык стрелять!
Тут они , займитесь делом!
Коль «наследие с уделом»
Вам сулит давно Восток!
Пусть не плачет ваша дева,
У околицы в платок !
Там война , людей нехватка,
А вы в гребанной России,
Ноги значит в потолок ?!
Не-уй тут играться в прядки ,
Собирайте мол монатки,
И шуруй в свои палатки,
Как велел в купине б-г!
А то, что поле всё вспотело,
И бинты кипят в котле,
С Соглашением Хаавара
Вы проедите везде !
В Тель-Йехуд нашли-ж сосуды,
И Леуми делит ссуды…
- Так….
 - Вы зачем, пришли ко мне?
-У меня вообще Аптека ,
А то что маки расцвели ,
Старшина здесь засмущался,
Она - Руки убери!
Он её окинул взглядом,
И указывает Ядом
-Мол карман мой на мели…
-дорогие типо гости…
Вы оставили лишь кости,
Революции угли…
Вон он мечется в палатах ,
Закосил под депутата,
- а вам срочно в Эмираты,
Ей - гражданка, не реви,
Море слез, к чему так плакать?
-Понимаем, не ваш дом..
Пусть Россия даже лапоть,
А «Пятерка» гастроном ,
Он, - Сержант , неси конфеты,
Нервно пальцем сигарету,
Она..- Чертов «Беломор»
Ладно вам гражданка , будет..
Она, кто-ж его забудет?
Не в Израиль, так в дур-дом!
Йосиф Хаим из Багдада,
Добивает депутата ,
Так составлен протокол …
Всё равно с Россией глухо
В ней Лавров вещает тупо,
Обращайтесь в «Интерпол»
А у нас , поймите , дело,
Мы - ж не сами так сказать!
Вами вписано в заветах,
-А нас, просили пособлять!
Включены вы в картотеку,
-Муж еврей, еврейка мать..
Он фуражку снял от пота,
Протирает крепкий лоб,
-Мне мол тоже не охото,
Но пойми..накажет Б-г!
Закрывайте все конфорки,
И валите на задворки !
Вот билет на самолёт !
Вылетайте первым рейсом!
Вместе с вашим Карл Цейзои,
Тут сержант очки берет…
Протирает значит линзы
Арцах в них не разглядеть,
Смотрит вроде украинцы,
Снял очки..Она реветь..

It need to be added celebration over victory on Hyksos, and celebrate it , shepherd - kings

The Hyksos (/;h;ks;s/; Egyptian ;q;(w)-;;swt, Egyptological pronunciation: heqau khasut,[4] 'ruler(s) of foreign lands'), in modern Egyptology, were the kings of the Fifteenth Dynasty of Egypt[5] (fl. c.;1650 – c.;1550 BC).[a] Their seat of power was the city of Avaris in the Nile Delta, from where they ruled over Lower Egypt and Middle Egypt up to Cusae.

Background and arrival in Egypt

The only ancient account of the whole Hyksos period is by the Hellenistic Egyptian historian Manetho, who exists only as quoted by others.[61] As recorded by Josephus, Manetho describes the beginning of Hyksos rule thus:

A people of ignoble origin Shipperd - Kings is the Jewish tribes descends , from the east, whose coming was unforeseen, had the audacity to invade the country, which they mastered by main force without difficulty or even battle. Having overpowered the chiefs, they then savagely burnt the cities, razed the temples of the gods to the ground, and treated the whole native population with the utmost cruelty, massacring some, and carrying off the wives and children of others into slavery (Contra Apion I.75-

Avaris - later


The Hittites (/;h;ta;ts/) were an Anatolian Indo-European people who formed one of the first major civilizations of the Bronze Age in West Asia. Possibly originating from beyond the Black Sea,[2] they settled in north-central Anatolia in the early 2nd millennium BC. There they formed a series of polities, including the kingdom of Kussara (before 1750 BC), the Kanesh or Ne;a (c.;1750–1650 BC), and an empire centered on their capital, Hattusa (around 1650 BC).[3][4] Known in modern times as the Hittite Empire, it reached its peak during the mid-14th century BC under ;uppiluliuma I, when it encompassed most of Anatolia and parts of northern Syria and Upper Mesopotamia, bordering the rival empires of the Hurri-Mitanni and Assyrians.

Ephron, the son of Zohar, is a notable figure in the Old Testament, primarily recognized for his interaction with Abraham in the book of Genesis. Ephron was a Hittite, a member of the ancient people who inhabited the region of Canaan during the patriarchal period. His account is intricately linked with the narrative of Abraham, the patriarch of the Israelites, and provides insight into the customs and legal transactions of the time.

Biblical Account

Ephron's most significant mention occurs in Genesis 23, where he is depicted as a landowner in the region of Hebron. Following the death of Sarah, Abraham's wife, Abraham sought a burial site for her. He approached the Hittites, expressing his desire to purchase a piece of land to serve as a family burial plot. The Hittites, recognizing Abraham as a "mighty prince" among them, offered him the choice of their tombs. However, Abraham insisted on purchasing the land rather than accepting it as a gift, to ensure a permanent and undisputed possession.

Ephron, who owned the field of Machpelah, was present at the city gate where such transactions were customarily conducted. In a gesture of generosity, Ephron initially offered the field and the cave within it to Abraham at no cost. However, Abraham, adhering to the customs of the time and desiring a formal transaction, insisted on paying the full price. Ephron then named the price of four hundred shekels of silver, a sum that Abraham agreed to without negotiation. The transaction was completed in the presence of the Hittites, and the field of Machpelah, along with its cave and surrounding trees, was deeded to Abraham as a burial site (Genesis 23:16-18).

Cultural and Historical Context

The interaction between Ephron and Abraham highlights several cultural and legal practices of the ancient Near East. The negotiation at the city gate underscores the importance of public witness in legal transactions, ensuring transparency and communal acknowledgment. Ephron's initial offer of the land as a gift reflects the customary practice of polite bargaining, where the seller might offer a gift, expecting the buyer to insist on payment. The agreed price of four hundred shekels of silver indicates the value placed on land ownership and the significance of securing a family burial site.

Theological Significance

From a theological perspective, the purchase of the cave of Machpelah holds profound significance. It represents the first piece of the Promised Land that Abraham legally owned, serving as a tangible sign of God's covenant promise to give the land of Canaan to Abraham's descendants. The burial of Sarah in this cave, followed by Abraham, Isaac, Rebekah, Leah, and Jacob, underscores its importance as a family heritage site and a symbol of faith in God's promises.

Ephron's role, though seemingly minor, is crucial in the unfolding of God's redemptive plan. His interaction with Abraham facilitated the establishment of a permanent family burial site, which would become a sacred place for the patriarchs and a testament to God's faithfulness to His covenant peop


K;ltepe (Turkish: lit.;'ash-hill'), also known under its ancient name Kane; (Kanesh, sometimes also Kani;/Kanish) or Ne;a (Nesha), is an archaeological site in Kayseri Province, Turkey. It was already a major settlement at the beginning of the 3rd millennium BC (Early Bronze Age), but it is world-renowned for its significance at the beginning of the 2nd millennium BC (Middle Bronze Age).[1] The archaeological site consists of a large mound (also known as h;y;k, tepe or tell), and a lower city, where a k;rum (the Assyrian word for trading district[2]) was established in the beginning of the 2nd Millennium BC. So far, 23,500 cuneiform tablets recovered from private houses constitute the largest collection of private texts in the ancient Near East.[3] In 2014, the archaeological site was inscribed in the Tentative list of World Heritage Sites in Turkey.[3]

Sargon of Akkad on his victory stele, with inscription

It is written  King of Sumer
King of the Universe[1]

But I doubt the “UNIVERSE” they don’t have such a word of persecution of the planetary earth and universe at the time


Language
Watch
Edit
Babylonian astronomy was the study or recording of celestial objects during the early history of Mesopotamia. The numeral system used, sexagesimal, was based on 60, as opposed to ten in the modern decimal system. This system simplified the calculating and recording of unusually great and small numbers.[1]


A Babylonian tablet recording Halley's Comet in 164 BC
For the cosmology of ancient Babylon, see Ancient Near Eastern cosmology.
During the 8th and 7th centuries BC, Babylonian astronomers developed a new empirical approach to astronomy. They began studying and recording their belief system and philosophies dealing with an ideal nature of the universe and began employing an internal logic within their predictive planetary systems. This was an important contribution to astronomy and the philosophy of science, and some modern scholars have thus referred to this approach as a scientific revolution.[2] This approach to astronomy was adopted and further developed in Greek and Hellenistic astrology. Classical Greek and Latin sources frequently use the term Chaldeans for the philosophers, who were considered as priest-scribes specializing in astronomical and other forms of divination. Babylonian astronomy paved the way for modern astrology and is responsible for its spread across the Graeco-Roman empire during the 2nd-century Hellenistic Period. The Babylonians used the sexagesimal system to trace the planets' transits, by dividing the 360 degree sky into 30 degrees, they assigned 12 zodiacal signs to the stars along the ecliptic.

As many as 20 copies of this text are currently on record, many of them fragmentary, falling into 6 groups.[3] The oldest of these copies is believed to be Source "B", found at Kish in 1924. It was copied from a tablet written at Babylon while Sargon II was King of Assyria between 720 and 704 BC.[4]

The tablet's significance for corroborating Babylonian chronology was first recognised by Franz Kugler in 1912, when he succeeded in identifying the enigmatic "Year of the Golden Throne" ("Venus" tablet K.160) as potentially the 8th year of the reign of Ammi-Saduqa, based on one of his year names.[5] Since then, this 7th-century BC copy has been variously interpreted to support several chronologies in the 2nd millennium BC.[6]

Many uncertainties remain about the interpretation of the record of astronomical positions of Venus, as preserved in these surviving tablets.[7] Some copying corruptions are probable. Problems of atmospheric refraction were addressed by Vahe Gurzadyan in a 2003 publication.[8] The entry for some years, notably 13 and 21 are not physically possible and are considered in error. Also, the tables used to calculate the heliacal rising of Venus assume a rate at which the earth is slowing, a rate which is not certain, causing "clock-time errors".[9]



The 4.2-kiloyear event (also known as the 4.2 ka event) was an aridification event (long-term drought), 4,200 years ago. It was one of the most severe climatic events of the Holocene epoch.[2] It defines the beginning of the current Meghalayan age in the Holocene epoch.


Global distribution of the 4.2 kiloyear event. The hatched areas were affected by wet conditions or flooding, and the dotted areas by drought or dust storms.[1]
Starting around 2200 BC, it most likely lasted the entire 22nd century BC. It has been hypothesised to have caused the collapse of the Old Kingdom in Egypt, the Akkadian Empire in Mesopotamia, and the Liangzhu culture in the lower Yangtze River area.[3][4] The drought may also have initiated the collapse of the Indus Valley Civilisation, with some of its population moving southeast to follow the movement of their desired habitat,[5] as well as the migration of Indo-European-speaking people into India.[6] Some scientists disagree with that conclusion, citing evidence that the event was not a global drought and did not happen in a clear timeline.[7]


The Indus Valley Civilisation[1] (IVC), also known as the Indus Civilisation, was a Bronze Age civilisation[2] in the northwestern regions of South Asia, lasting from 3300 BCE to 1300 BCE, and in its mature form from 2600 BCE to 1900 BCE.[3][a] Together with ancient Egypt and Mesopotamia, it was one of the three early civilisations of the Near East and South Asia. Of the three, it was the most widespread: It spanned much of Pakistan, northwestern India, and northeast Afghanistan.[4][b] The civilisation flourished in the alluvial plain of the Indus River and along a system of perennial monsoon-fed rivers that once coursed in the vicinity of the Ghaggar-Hakra, a seasonal river in northwest India and eastern Pakistan.

Important - to author notes


Narmer (Ancient Egyptian: n;r-mr, may mean "painful catfish", "stinging catfish", "harsh catfish", or "fierce catfish";[4][5][6] fl.;c. 3100 BC)[7] was an ancient Egyptian king of the Early Dynastic Period, whose reign began at the end of the 4th millennium BC. He is believed to have been the successor to the Protodynastic king Ka. Many scholars consider him the unifier of Egypt and founder of the First Dynasty, and in turn the first king of a unified Egypt. He also had a prominently noticeable presence in Canaan, compared to his predecessors and successors. Neithhotep is thought to be his queen consort or his daughter

Although highly interrelated, the questions of "who was Menes?" and "who unified Egypt?" are actually two separate issues. Narmer is often credited with the unification of Egypt by means of the conquest of Lower Egypt by Upper Egypt. Menes was the first pharaoh of Ancient Egypt according to the ancient historian Manetho, and is identified by the majority of Egyptologists as the same person as Narmer – although a vigorous debate also proposes identification with Hor-Aha, Narmer's successor, as a primary alternative.[b]

The issue is confusing because "Narmer" is a Horus name while "Menes" is a Sedge and Bee name, also known as "prenomen" or "throne name". All of the King Lists which began to appear in the New Kingdom only list throne names, and almost all begin with Menes, or begin with divine and/or semi-divine rulers, with Menes as the first "human king". The difficulty is aligning the contemporary archaeological evidence which lists Horus names with the king lists that list personal names.

Prenomen (Ancient Egypt)

The prenomen, also called cartouche name or throne name[1] (Ancient Egyptian: ; nswt-bjtj "of the Sedge and Bee") of ancient Egypt, was one of the five royal names of pharaohs. The first pharaoh to have a Sedge and Bee name was Den during the First Dynasty.[1]

Most Egyptologists believe that the prenomen was a regnal name.

The first part of the title, ni-su, seems to have referred to the eternal institution of kingship itself. It was, in fact, the word for "king" in expressions[.] The word bjt, on the other hand, more properly referred to the ephemeral holder of the position. In this way, both the divine and the mortal were referenced in the phrase, along with the obvious dual division of the northern and southern lands. For these reasons, the translation "Dual King" is preferred today.[1]
Others think that it originally represented the birth name of the rulers.[2]

The term "of the Sedge and Bee"[3] is written by the hieroglyphs representing a sedge, representing Upper Egypt (; Gardiner M23) and a bee, representing Lower Egypt (; L2), each combined with the feminine ending t (; X1), read as nsw.t and bj.t respectively; the adjectival nisba ending -j is not represented in writing.[2][4]

During the first three dynasties, the prenomen was depicted either alone or in pair with the Nebty name. Semerkhet was the first pharaoh who devoted his prenomen to the Two Ladies. From Pharaoh Huni, the probable last king of the Third Dynasty onward, the prenomen was encircled by the cartouche (the elongated form of the shen ring).[2]

For most of history of Egypt, the title was written in a male form, regardless of the ruling pharaoh's gender.[5] A feminized version - nsjt bjtjt - is attested only for the last female Pharaoh, Cleopatra VII.[6][7]


The term "of the Sedge and Bee"[3] is written by the hieroglyphs representing a sedge, representing Upper Egypt (; Gardiner M23) and a bee, representing Lower Egypt (; L2), each combined with the feminine ending t (; X1), read as nsw.t and bj.t respectively; the adjectival nisba ending -j is not represented in writing.[2][4]

During the first three dynasties, the prenomen was depicted either alone or in pair with the Nebty name. Semerkhet was the first pharaoh who devoted his prenomen to the Two Ladies. From Pharaoh Huni, the probable last king of the Third Dynasty onward, the prenomen was encircled by the cartouche (the elongated form of the shen ring).[2]

For most of history of Egypt, the title was written in a male form, regardless of the ruling pharaoh's gender.[5] A feminized version - nsjt bjtjt - is attested only for the last female Pharaoh, Cleopatra VII.[6][7]

Title

edit
The nswt-bjtj title is recorded from the time of the First Dynasty. It is conventionally paraphrased as "Dual King" or "King of Upper and Lower Egypt", but its literal interpretation would be "[He of] sedge [and] bee". The t hieroglyph (X1) is archaically read as tj, so that in Old Egyptian the transliteration of the title would be nsw.tj-bj.tj.

The spelling sw.t.n in the Old Kingdom was initially interpreted as representing swtn or stn (now deprecated). Kurt Sethe later proposed the interpretation of n-swtj as "belonging to the Sut-plant". The prepositional n is omitted in the spelling sw.tj. The term nswt is used in reference to the king, but not as a title placed before a royal name.[8] A rare variant form spells nswt as nzw.

In the Amarna Period, an Akkadian cuneiform transliteration of the title is recorded, as in-si-bi-ya, representing a Late Egyptian pronunciation of approximately [;ns;;;i;ja;]. Schenkel (1986) cites a reconstruction of an older Egyptian form, based on the cuneiform, as *jinsiw-b;jVt, where V is an unknown vowel.[9] This would seem to cast doubt on the widespread reading of n(j)-sw.t bj.tj, because a t in this position is preserved in Coptic, and would not have been omitted in cuneiform.[10] Schenkel and Peust (2007)[11] have also questioned the derivation of nswt from swt "sedge", considering the swt-graph to be a borrowed sound rather than the emblem of Upper Egypt. In this case, nsw(t)-bjt(j) would simply be a combination of two words meaning "king".

Kahl (2008) attempts a symbolological interpretation of the "sedge" and the "bee" as representing Upper and Lower Egypt, respectively. According to Kahl, the "seal of the sprouting reed", reveals a "rather maternal and protecting function" of the king, and the "seal of the defensive bee" represents "a rather power and strength seeking character".[4] The earliest instances of the use of bjt date back to the time period corresponding to queen Merneith's possible rule, between the reigns of Djet and Den in the mid First Dynasty.[12]

Honey was used in Ancient Egypt as food, medicine, table offering in temples and shrines and as an important trade ware.[13] Additionally, the bee sign might have had the meaning of "wealth, affluence". This might explain as to why the bjtj crest is used when describing offices that were responsible for economic duties such as the Khetemty-bity for "seal bearer of the bjtj-king".[14] A military interpretation, depicting the bee in reference to its sting, has also been proposed.[2] The strongest evidence supporting this conclusion comes from the pyramid texts of king Unas and Teti of the late Fifth and early Sixth Dynasty. In these texts, the goddess Nut is described as a "swarm of bees, encircling and devouring the king's enemy".[15]


Two Ladies

In Ancient Egyptian texts, the "Two Ladies" (Ancient Egyptian: nbtj, sometimes anglicized Nebty) was a religious epithet for the goddesses Wadjet and Nekhbet, two deities who were patrons of the ancient Egyptians and worshiped by all after the unification of its two parts, Lower Egypt, and Upper Egypt. When the two parts of Egypt were joined together, there was no merger of these deities as often occurred with similar deities from various regions and cities. Both goddesses were retained because of the importance of their roles and they became known as the Two Ladies,[1] who were the protectors of unified Egypt.


Animorphic representation of the Two Ladies (sculptor's model of hieroglyph of the royal title, limestone, between 332 and 30 BC. Museo Egizio, Turin)

on stela of Tuthmosis I


Time line 3100 BC

Sumer develops as the first centre of Mesopotamian civilization

Upper and Lower Egypt are unified into a single kingdom, inaugurating the first Egyptian dynasty

Birzoth, Descendant of Asher, and Barzel
The Hebrew word for iron is barzel, related to Akkadian parzzillu, which the New American Standard Bible translates as “iron,” “ax,” “ax head,” “chains,” or “irons.” Strong’s Exhaustive Concordance notes that this noun might come from the root of the proper name Birzoth, who was a grandchild of Asher through Beriah according to 1 Chronicles 7:31.13
Genesis 46:17 records that Asher brought Beriah and the rest of his children with him to Egypt around 1876 BC. It would appear, then, that the name Birzoth derives from an earlier root related to iron, probably adopted through Akkadian. The name is apparently feminine and from an unused root word that might mean “to pierce,” possibly suggesting piercing beauty.14

Allusions to Iron in Genesis

Moses first tells us that it was a descendant of Cain named Tubal-Cain who instructed other craftsmen how to forge instruments of bronze and iron before the flood. To what degree Noah and his sons were familiar with this technology, the Bible doesn’t specify, but Noah likely used iron tools in fashioning the ark.
Moses first tells us that it was a descendant of Cain named Tubal-Cain who instructed other craftsmen how to forge instruments of bronze and iron before the flood.

] The southern slopes of Mount Hermon extend to the Israeli-occupied portion of the Golan Heights, where the Mount Hermon ski resort is located[6] with a top elevation of 2,040 metres (6,690 ft).[7

Mount Hermon's name has been related to the Semitic root ;rm, which means "taboo" or "consecrated", as in Hebrew ;erem (in several contexts: property, priestly gift and censure), and in the Arabic term al-;aram, which means "sacred enclosure".[14][15] The name Hermon does not appear in texts prior to the Bible, but other names of the mountain (Siryon and Senir), which are mentioned in the Bible, appear in Bronze- and Iron-Age texts.[16]

Execration texts
in the Egyptian execration texts from the 19th century BC, ;rynw (Siryon) is mentioned.[17]

Epic of Gilgamesh
The Epic of Gilgamesh mentions that Mount Hermon[clarification needed] split after Gilgamesh killed Humbaba, the Guardian of the Cedar Forest. One translation of Tablet V states, "The ground split open with the heels of their feet, as they whirled around in circles Mt. Hermon and Lebanon split."[18]

One of the versions of the Epic of Gilgamesh mentions ;a-ri-a ; la-ab-na-na – Siryon and Lebanon – as the place of Anunnaki. This indicates Amorite influence.[19]

Hittite contract
In the contract between Mur;ili II and Duppi-Te;;up of Amurru, two of the mountains that appear among the gods that witness the alliance are Lebanon and Siryon (;;-ri-ya-nu).[20][17]

Ugaritic religion
In the Ugaritic Baal Cycle, tablet KTU 1.4 IV, Baal goes "to Lebanon and his trees, Siryon – his desired cedars" for construction materials.[21]

The mountain or summit is referred to as Saphon in Ugaritic texts where the palace of Ba'al is located in a myth about Attar.[22][23][clarification needed]

Assyrian royal inscriptions
In the royal inscriptions of Shalmaneser III, Shalmaneser wrote that Hazael fortified the peak of mount sa-ni-ru (Senir[17]) "which is before mount Lebanon", and that after the defeat of Hazael, Shalmaneser marched to the Hauran.[24] In another part, Shalmaneser wrote that in his way from mount Lebanon to the cities of Hazael, he passed mount Saniru.[25]

The inscriptions of Esarhaddon mention several times cedars and cypresses from the mountains Lebanon and Sirara as construction materials;[26] Sirara may be a version of Siryon.[27]

Hebrew Bible and apocrypha

Hermon in the spring, viewed from the Golan heights
In Deuteronomy 3:8–9 and Joshua 12:1 and 13:11, Mount Hermon is depicted as the northern boundary of the Amorite kingdom, which following the conquest by Joshua was awarded to the half-tribe of Manasseh east of the Jordan River.[28]

The Hebrew Bible uses three names for Mount Hermon, stating in Deut 3:9 that "the Sidonians call Hermon Siryon, while the Amorites call it Senir", but elsewhere (1Chr 5:23) seems to distinguish between Senir and Hermon, probably using the names for two of the three peaks of the Hermon range, while in Psalm 42:6 the Hebrew text uses the plural form, Hermonim, possibly also a reference to the three peaks.[29][30]

The pair Siryon and Lebanon appears in Psalm 29, which is considered by Scholars to have Canaanite origin or roots.[31]

The Book of Chronicles mentions Mount Hermon as a place where Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel were the heads of their families (1 Chronicles 5:23-24).

In Psalm 42, which leads the Psalms of the northern kingdom, the Psalmist remembers God from the land of Jordan and the Hermonites. In Song of Songs 4:8, Hermon is an instance of an exotic locale, and Psalm 133, one of the Songs of Ascents, makes specific reference to the abundant dew formation upon Mount Hermon.[32] The Book of Ezekiel (27:5), meanwhile, praises its cypresses (referring to it by its alternate name, Senir (cf. Deut. 3:9)).

In the apocryphal Book of Enoch, Mount Hermon is the place where the Watcher class of fallen angels descended to Earth. They swear upon the mountain that they would take wives among the daughters of men and take mutual imprecation for their sin (Enoch 6).

According to the controversial research by Professor Israel Knohl of the Hebrew University, in his book Hashem, Mount Hermon is actually the Mount Sinai mentioned in the Hebrew Bible, with the biblical story reminiscent of an ancient battle of the northern tribes with the Egyptians somewhere in the Jordan Valley or Golan Heights.[33]

New Testament
R.T. France, in his book on the Gospel of Matthew, noted that Mount Hermon was a possible location of the Transfiguration of Jesus,[34][35] just as it has elsewhere been described as the site accepted by most scholars.[36]

Qasr Antar inscription and Hermon as the "mountain of oath"
There is a sacred building made of hewn blocks of stone on the summit of Mount Hermon. Known as Qasr Antar, it is the highest temple of the ancient world and was documented by Sir Charles Warren in 1869. An inscription on a limestone stele recovered by Warren from Qasr Antar was translated by George Nickelsburg to read "According to the command of the greatest a(nd) Holy God, those who take an oath (proceed) from here." Nickelsburg connected the inscription with the oath taken by the angels under Semjaza who took an oath together, bound by a curse, in order to take human wives in the Book of Enoch (1 Enoch 6:6). Hermon was said to have become known as "the mountain of oath" by Charles Simon Clermont-Ganneau. The name of God was supposed to be a Hellenized version of Ba;al or Hadad and Nickelsburg connected it with the place name of Baal-Hermon (Lord of Hermon) and the deity given by Enoch as "The Great Holy One".[37]

Deir El Aachayer Roman temple
Another Greek inscription found in a large temple at Deir El Aachayer on the northern slopes notes the year that a bench was installed "in the year 242, under Beeliabos, also called Diototos, son of Abedanos, high priest of the gods of Kiboreia". The era of the gods of Kiboreia is not certain, nor is their location, which is not conclusively to be identified with Deir al-Achayer, but was possibly the Roman sanctuary or the name of a settlement in the area.[38]

Religious importance in the Late Roman period
Eusebius recognized the religious importance of Hermon in his work Onomasticon (probably written in the first quarter of the 4th century), saying "Until today, the mount in front of Banias and Lebanon is known as Hermon and it is respected by nations as a sanctuary."[14]


The Amorites (/;;m;;ra;ts/)[a] were an ancient Northwest Semitic-speaking Bronze Age people who emerged from western Mesopotamia.[2][3] Initially appearing in Sumerian records c.;2500 BC, they expanded and ruled most of the Levant and Mesopotamia, and parts of Egypt, from the 21st century BC to the start of the 16th century BC.


Cuneiform clay tablets from the Amorite Kingdom of Mari, 1st half of the 2nd millennium BC
The Amorites established several prominent city-states in various locations, such as Isin, Kurda, Larsa, Mari, and Ebla, and later founded Babylon and the Old Babylonian Empire. They also founded the Fourteenth Dynasty of Egypt during the fragmented era of the Second Intermediate Period in the Nile Delta, which was characterized by rulers bearing Amorite names such as Yakbim Sekhaenre, and were likely part of the later Hyksos.[4][5]

The term Amurru, in Akkadian and Sumerian texts, refers to the Amorites, their principal deity, and the Amorite kingdom. The Amorites are mentioned in the Hebrew Bible as inhabitants of Canaan, both before and after the conquest of the land under Joshua.[6]