THE IEUEIST NEW TESTAMENT
IEUEʃUO or IEUʃUO is written IEUESHUO - IEUSHUO of AL SHaDAI the Ancient Obarish type/font.
The Greek Septuagint retained the record of the Saviour's name as IESOUS; the 'sh' / ʃ / vs. 'ch' / tʃ / sounds - American English ... was SH in Ancient Hebrew "shuo" meaning Salvation and "sho" meaning Shepherd; ιησουςthe hb. ayin may be either an U, O, A and also be found transcribed in HaSHAM in the Geneva Bible 1500. An unfinished Glossary is at the end of this e-book.IEUEʃUO or IEUʃUO is written IEUESHUO - IEUSHUO of AL SHaDAI the Ancient Obarish type/font.
Hebrews, not Greeks, came up with the name Iesous and used it in place of "Yeshua"...14. The abbreviation "IHS" does not come from the sun god, and is not an acrostic with pagan or occultist meaning. "IHS" are the first 3 letters of "Yeshua" when it is transliterated into Greek. The Hebrews, not Greek, chose this spelling (see the Septuagint, Joshua 1)... They also abbreviated Theos (God) to "THS" (which is just two letters in Greek).
http://www.empirenet.com/~messiah7/spl_ChristOrMessiah.htm
Greek Strong's Number: 2485
Greek Word: ἰχθύδιον
Transliteration: ichthydion
Phonetic Pronunciation:ikh-thoo'-dee-on
Root: diminutive from
Cross Reference:
Part of Speech:
ιησους symbolically came from Hebrew Strong's Number: 6721
Hebrew Word: צִידוֹן
Transliteration: ṣîdôn
Phonetic Pronunciation:tsee-done'
Hebrew Word: צִידֹן
Transliteration: Tsîydôn
Phonetic Pronunciation: tsee-done'
Root: from in the sense of catching fish, Greek
Cross Reference:
Part of Speech: n pr loc
Vine's Words: None
Usage Notes:
English Words used in KJV:
Zidon 20
Sidon 2
[Total Count: 22]
or Tsiydon, tsee-done'; from (tsuwd) in the sense of catching fish; fishery; Tsidon, the name of a son of Canaan, and of a place in Palestine :- Sidon, Zidon.
—Strong's Talking Greek & Hebrew Dictionary
n n
Vine's Words: Fish
Usage Notes:
English Words used in KJV:
little fish 1
small fish 1
[Total Count: 2]
diminative from (ichthus); a petty fish :- little (small) fish.
—Strong's Talking Greek & Hebrew Dictionary
Greek Strong's Number: 4605
Greek Word: Σιδών
Transliteration: Sidōn
Phonetic Pronunciation:sid-one'
Root: of Hebrew origin
Cross Reference:
Part of Speech: n pr loc
Vine's Words: None
Usage Notes:
English Words used in KJV:
Sidon 11
[Total Count: 11]
of Hebrew origin [ (Tsiydown)]; Sidon (i.e. Tsidon), a place in Palestine :- Sidon.
—Strong's Talking Greek & Hebrew Dictionary
Dante alludes to a curious tradition that the name of God, revealed to Adam, was I, which succeeding times changed into Eli:--
Greek Strong's Number: 2485
Greek Word: ἰχθύδιον
Transliteration: ichthydion
Phonetic Pronunciation:ikh-thoo'-dee-on
Root: diminutive from
Cross Reference:
Part of Speech:
ιησους symbolically came from Hebrew Strong's Number: 6721
Hebrew Word: צִידוֹן
Transliteration: ṣîdôn
Phonetic Pronunciation:tsee-done'
Hebrew Word: צִידֹן
Transliteration: Tsîydôn
Phonetic Pronunciation: tsee-done'
Root: from
Cross Reference:
Part of Speech: n pr loc
Vine's Words: None
Usage Notes:
English Words used in KJV:
Zidon 20
Sidon 2
[Total Count: 22]
or Tsiydon, tsee-done'; from
—Strong's Talking Greek & Hebrew Dictionary
n n
Vine's Words: Fish
Usage Notes:
English Words used in KJV:
little fish 1
small fish 1
[Total Count: 2]
diminative from
—Strong's Talking Greek & Hebrew Dictionary
Greek Strong's Number: 4605
Greek Word: Σιδών
Transliteration: Sidōn
Phonetic Pronunciation:sid-one'
Root: of Hebrew origin
Cross Reference:
Part of Speech: n pr loc
Vine's Words: None
Usage Notes:
English Words used in KJV:
Sidon 11
[Total Count: 11]
of Hebrew origin [
—Strong's Talking Greek & Hebrew Dictionary
Dante alludes to a curious tradition that the name of God, revealed to Adam, was I, which succeeding times changed into Eli:--
"Pria ch’ in scendessi all’ infernale ambascia,
I s’ appellava in terra il sommo Bene,
Onde vien la letizia che mi fascia.
ELI si chiamo; poi, e ciò conviens,
Chè l’ uso dei mortali è come fronda,
In ramo, che sen va, ed altra viens."
('Parad.' xxvi. 133).
These are the Three Lots of the Kingdom of Light, and the mysteries of these Three Lots of Light are exceeding great. Ye will find them in the great Second Book of ΙΕV; but I will give unto you and declare unto you the mysteries of each lot, which be more exalted than any other place (246), and are chief both as to place and as to order: the which also lead all mankind within, into lofty places; according to the, court belonging to their inheritance, so that ye have no need of any of the lower mysteries, but ye will find them in the Second Book of ΙΕV which Enoch wrote when I spoke with hint out of the Tree of Knowledge and out of the Tree of Life in the Paradise of Adam.
Several centuries before the Christian era the name Jhvh had ceased to be commonly used by the Jews. Some of the later writers in the Old Testament employ the appeliative Elohim, God, prevailingly or exclusively: a collection of Psalms (Ps. xlii. lxxxiii.) was revised by an editor who changed the Jhvh of the authors into Elohim (see e.g. xlv. 7; xlviii. 10; 1. 7; ii. 14); observe also the frequency of "the Most High," the "God of Heaven," "King of Heaven," in Daniel, and of "Heaven" in First Maccabees. The oldest Greek versions (Septuagint), from the third century B.C., consistently use Κύριος, Lord, where the Hebrew has Jhvh, corresponding to the substitution of Adonay for Jhvh in reading the original; in books written in Greek in this period (e.g. Wisdom, 2 and 3 Maccabees), as in the New Testament, Κύριος takes the place of the name of God. Josephus, who as a priest knew the pronunciation of the name, declares that religion forbids him to divulge it; Philo calls it ineffable, and says that it is lawful for those only whose ears and tongues are purified by wisdom to hear and utter it in a holy place (that is, for priests in the Temple); and in another passage, commenting on Lev. xxiv. 55 seq.: "If any one, I do not say should blaspheme against the Lord of men and gods, but should even dare to utter his name unseasonably, let him expect the penalty of death."[2]
Various motives may have concurred to bring about the suppression of the name. An instinctive feeling that a proper name for God implicitly recognizes the existence of other gods may have had some influence; reverence and the fear lest the holy name should be profaned among the heathen were potent reasons; but probably the most cogent motive was the desire to prevent the abuse of the name in magic. If so, the secrecy had the opposite effect; the name of the god of the Jews was one of the great names, in magic, heathen as well as Jewish, and miraculous efficacy was attributed to the mere utterance of it.
In the liturgy of the Temple the name was pronounced in the priestly benediction (Num. vi. 27) after the regular daily sacrifice (in the synagogues a substitute—probably Adonay was employed);[3] on the Day of Atonement the High Priest uttered the name ten times in his prayers and benediction. In the last generations before the fall of Jerusalem, however, it was pronounced in a low tone so that the sounds were lost in the chant of the priests.[4]
The tradition that the utterance of the name in the daily benedictions ceased with the death of Simeon the Just, two centuries or more before the Christian era, perhaps arose from a misunderstanding of MenaIioth, Iob; in any case it cannot stand against the testimony of older and more authoritative texts.
After the destruction of the Temple (A.D. 70) the liturgical use of the name ceased, but the tradition was perpetuated in the schools of the rabbis.[5] It was certainly known in Babylonia in the latter part of the 4th century,[6] and not improbably much later. Nor was the knowledge confined to these pious circles; the name continued to be employed by healers, exorcists and magicians, and has been preserved in many places in magical papyri. The vehemence with which the utterance of the name is denounced in the Mishna He who pronounces the Name with its own letters has no part in the world to come![7] This suggests that this misuse of the name was not uncommon among Jews.
The Samaritans, who otherwise shared the scruples of the Jews about the utterance of the name, seem to have used it in judicial oaths to the scandal of the rabbis.[8]
The early Christian scholars, who inquired what was the true name of the God of, the Old Testament, had therefore no great difficulty in getting the information they sought. Clement of Alexandria (d. c. 212) says that it was pronouncedΙαουε.[9] Epiphanius (d. 404), who was born in Palestine and spent a considerable part of his life there, gives Ιαβε(one cod. Ιανε).[10] Theodoret (d. c. 457),[11] born in Antioch, writes that the Samaritans pronounced the name Ιαβε(in another passage, Ιαβαι), the Jews Αία.[12] The latter is probably not Jhvh but Ehyeh (Exod. iii. 14), which the Jews counted among the names of God; there is no reason whatever to imagine that the Samaritans pronounced the name Jhvh differently from the Jews. This direct testimony is supplemented by that of the magical texts, in which Ιαβε ζεβυθ (Jahveh Şebāōth), as well as Ιαβα, occurs frequently.[13] In an Ethiopic list of magical names of Jesus, purporting to have been taught by him to his disciples, Yāwē is found.[14] Finally, there is evidence from more than one source that the modern Samaritan priests pronounce the name Yahweh or Yahwa.[15]
There is reason to impugn the soundness of this substantially consentient testimony to the pronunciation forJehovah to be Yahweh or Jahveh, coming as it does through several independent channels. It is confirmed by grammatical considerations. The name Jhvh enters into the composition of many proper names of persons in the Old Testament, either with the initial element, in the form Jeho- or Jo- (as in Jehoram, Joram), or as the final element, in the form -jahu or -jah (as in Adonijahu, Adonijah) the divine name is pronounced Yahweh, and, taken altogether, they can be explained on other hypothesis.: Recent scholars, accordingly, with a few exceptions for IEUE: "Yehweh" are agreed that the ancient pronunciation of the name Yhvh is "Yehweh" (E being the first h sounded at the end of the syllable) these various forms are perfectly regular.
In English it appeared in William Tyndale's translation of the Pentateuch ("The Five Books of Moses"),[27] published in 1530 in Germany, where Tyndale had studied since 1524, possibly in one or more of the universities at Wittenberg, Worms and Marburg, where Hebrew was taught.[28] The spelling used by Tyndale was "Iehouah"; at that time, I was not distinguished from J, and U was not distinguished from V.[29] The original 1611 printing of the Authorized King James Version used "Iehovah". Tyndale wrote about the divine name: "IEHOUAH [Jehovah], is God's name; neither is any creature so called; and it is as much to say as, One that is of himself, and dependeth of nothing. Moreover, as oft as thou seest LORD in great letters (except there be any error in the printing), it is in Hebrew Iehouah, Thou that art; or, He that is."[30] The name is also found in a 1651 edition Ramón Martí's Pugio fidei.[31] http://en.wikipedia.org/wiki/Jehovah
ΙΘΙ placed on each side of the Chnuphis serpent engraved in green jade (S. S. Lewis) is correct Hebrew for "With me," which gives an appropriate sense if understood as a prayer for the constant presence of the protecting Spirit.
For example, as the Brahmins teach that each of the letters A, U, M envelops a great mystery, so does the Pistis-Sophia ('Prayers of the Saviour,' § 358) interpret the Ι, Α, Ω, as the summary of the Gnostic, or Valentinian, creed. "Ι signifies All goeth out; Α, All returneth within; Ω, There shall be an end of ends": thus expressing the grand doctrines of the Emanation, the Return, and the Annihilation, or rather reabsorption, of the Universe. * http://www.sacred-texts.com/gno/gar/gar45.htm#page_320
The Agathodæmon serpent uncoiled, and crawling, a star and Α. Below the serpent, ΕΔΩΓ ΗΙΗΩ, the letters inverted, then another line ΗΙVΟΜCΟΙ. Below this again the triple S on the bar that always accompanies the Agathodæmon,ΙΑΗΙΕΩ--ΙΕΟVΩΗ, reading thus in the impression. In the last word "the Great Ιεου"--special title of the Supreme Being in the Pistis-Sophia may easily be detected; whilst the triple-headed deity previously described, very probably expresses the conception of those mighty Τριδυνάμεις θεοὶ, who play so important a part in the theology of the same book of wonder.
319:* According to the Talmud, the Name of God, which was communicated only to the most pious of the priesthood, was composed of twelve letters. And upon our talismans the vowels inclosing ΙΑΩ are often found repeated so as to make up that number; whence it may be inferred that their union represents the same ineffable sound. In the same passage mention is made of another Name of God, consisting of forty-two letters, which in its turn may serve to account for the lines of often-repeated vowels similarly to be met with.
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Works Cited:
www.GenevaBible.org
Books of the Bible and Ancient Obarish type/font www.ieue.org/profiles/blogs/obarish-a-fusion-font-of
The Gnostics and Their Remains, by Charles William King, [1887], at sacred-texts.com
www.GenevaBible.org
Books of the Bible and Ancient Obarish type/font www.ieue.org/profiles/blogs/obarish-a-fusion-font-of
The Gnostics and Their Remains, by Charles William King, [1887], at sacred-texts.com
IEUEIST NEW TESTAMENT
~Janice Marie Coffey
