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Post by alhasan on Apr 17, 2021 6:10:20 GMT 10
Cicada is Back
THE FORMATTED PLAN OUTLINE
1 = there are approximately 150,000 people living in the Dandenong Sector and as well as 350,000 persons living in the Toorak Sector.
2 = This fact means that 100,000 people for every council are the exact number of people who live in that area.
3 = This other fact means that for each council, there is 300km^2 of land in a 6-7-1 sector of land.
Instructions on how to communnicate during this crisis:
1 - Install Nox and Bridgefy APK
2 - Open up the map
3 - Do not leave the selected area
4 - Use Radio towers surrounding the edge marks to cocoon the area with an emf shield
5 - Use notable landmarks to create a simple environment where you are self-sustainable
6 - Repeat Process across the World
Notes
1 - To create the area across the sector one must use underground landlines or electricity cable to prevent above and below access
2 - Do not Allow others from outside the area to enter as they could be spies
3 - Root out the people who commit black magic
Last- Collect books of knowledge and and conglomerate to come up with further ideas
P.S: Enable anybody you can to use bridgefy,everyone you know.
   This is the Direct Confirmation of The City of Dandenong.
The 59 Countries are those with A high Hacker Activity, This is the Hunt.Teen hacks NASA and US Defense Department:
The year was 1999. Jonathan James was 15 at the time but what he did that year secured him a place in the hacker’s hall of fame.
James had managed to penetrate the computers of a US Department of Defense divison and installed a ‘backdoor’ on its servers. This allowed him to intercept thousands of internal emails from different government organisations including ones containing usernames and passwords for various military computers.
Using the stolen information, James was able to steal a piece of NASA software which cost the space exploration agency $41,000 as systems were shutdown for three weeks.
According to NASA, “the software [purported to be worth $1.7 million] supported the International Space Station’s physical environment, including control of the temperature and humidity within the living space.”
James was later caught but received a light sentence due to his young age.
He committed suicide in 2008 after he was accused of conspiring with other hackers to steal credit card information. James denied the allegation in his suicide letter.
Phone lines blocked to win Porsche (1995)
Kevin Poulsen is famous for his work in hacking into the Los Angeles phone system in a bid to win a Ferrari on a radio competiton.
LA KIIS FM was offering a Porsche 944 S2 to the 102th caller. Poulsen guaranteed his success as he took control of the phone network and effectively blocked incoming calls to the radio station’s number.
He won the Porsche but the law caught up to him and he was sentenced to five years in prison.
Poulsen later became the senior editor for IT security publication, Wired News.Hacker targets Scientology (2008):
In January 2008, a New Jersey teenager along with a gang of hackers launched a DDoS attack that crippled the Church of Scientology website for several days.
The group is dubbed Annoymous and is staunchly against the ‘religion’.
Dmitriy Guzner, who was 19 years old, was charged and convicted for the DDoS attack. The maximum penalty was 10 years prison and a $250,000 fine but he was ultimately sentenced to two years probation and was ordered to pay the Church of Scientology $37,500.
A second man has been charged for the attack.
These are the clues and Golden Tickets, So off Willy Wonka to your Chocolate Factory
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Post by alhasan on Apr 17, 2021 6:18:39 GMT 10
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Post by alhasan on Apr 17, 2021 6:20:05 GMT 10
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Post by mahdirannabiran18 on Apr 22, 2024 16:01:08 GMT 10
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mahdirannabiran18
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-+_!HACKING HACKED HACKS!_+- Apr 22, 2024 6:30:36 GMT 11
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Post by mahdirannabiran18 on Apr 22, 2024 6:30:36 GMT 11
Working on bionic
2 =================
3
4 What are the big pieces of bionic?
5 ----------------------------------
6
7 libc/ --- libc.so, libc.a
8 The C library. Stuff like fopen(3) and kill(2).
9 libm/ --- libm.so, libm.a
10 The math library. Traditionally Unix systems kept stuff like sin(3) and
11 cos(3) in a separate library to save space in the days before shared
12 libraries.
13 libdl/ --- libdl.so
14 The dynamic linker interface library. This is actually just a bunch of
15 stubs that the dynamic linker replaces with pointers to its own
16 implementation at runtime. This is where stuff like dlopen(3) lives.
17 libstdc++/ --- libstdc++.so
18 The C++ ABI support functions. The C++ compiler doesn't know how to
19 implement thread-safe static initialization and the like, so it just calls
20 functions that are supplied by the system. Stuff like __cxa_guard_acquire
21 and __cxa_pure_virtual live here.
22
23 linker/ --- /system/bin/linker and /system/bin/linker64
24 The dynamic linker. When you run a dynamically-linked executable, its ELF
25 file has a DT_INTERP entry that says "use the following program to start me".
26 On Android, that's either linker or linker64 (depending on whether it's a
27 32-bit or 64-bit executable). It's responsible for loading the ELF executable
28 into memory and resolving references to symbols (so that when your code tries
29 to jump to fopen(3), say, it lands in the right place).
30
31 tests/ --- unit tests
32 The tests/ directory contains unit tests. Roughly arranged as one file per
33 publicly-exported header file.
34 benchmarks/ --- benchmarks
35 The benchmarks/ directory contains benchmarks.
36
37
38 What's in libc/?
39 ----------------
40
41 libc/
42 arch-arm/
43 arch-arm64/
44 arch-common/
45 arch-mips/
46 arch-mips64/
47 arch-x86/
48 arch-x86_64/
49 # Each architecture has its own subdirectory for stuff that isn't shared
50 # because it's architecture-specific. There will be a .mk file in here that
51 # drags in all the architecture-specific files.
52 bionic/
53 # Every architecture needs a handful of machine-specific assembler files.
54 # They live here.
55 include/
56 machine/
57 # The majority of header files are actually in libc/include/, but many
58 # of them pull in a <machine/something.h> for things like limits,
59 # endianness, and how floating point numbers are represented. Those
60 # headers live here.
61 string/
62 # Most architectures have a handful of optional assembler files
63 # implementing optimized versions of various routines. The <string.h>
64 # functions are particular favorites.
65 syscalls/
66 # The syscalls directories contain script-generated assembler files.
67 # See 'Adding system calls' later.
68
69 include/
70 # The public header files on everyone's include path. These are a mixture of
71 # files written by us and files taken from BSD.
72
73 kernel/
74 # The kernel uapi header files. These are scrubbed copies of the originals
75 # in external/kernel-headers/. These files must not be edited directly. The
76 # generate_uapi_headers.sh script should be used to go from a kernel tree to
77 # external/kernel-headers/ --- this takes care of the architecture-specific
78 # details. The update_all.py script should be used to regenerate bionic's
79 # scrubbed headers from external/kernel-headers/.
80
81 private/
82 # These are private header files meant for use within bionic itself.
83
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 84 stdio/
85 stdlib/
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 86 unistd/
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 87 # These are legacy files of unknown provenance. In the past, bionic was a
88 # mess of random versions of random files from all three of FreeBSD, NetBSD,
89 # and OpenBSD! We've been working to clean that up, but these directories
90 # are basically where all the stuff we haven't got to yet lives.
Calin Juravle bd33537 2014-02-28 16:31:04 +0000 [diff] [blame] 91 dns/
92 # Contains the DNS resolver (originates from NetBSD code).
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 93
94 upstream-dlmalloc/
95 upstream-freebsd/
96 upstream-netbsd/
97 upstream-openbsd/
98 # These directories contain unmolested upstream source. Any time we can
99 # just use a BSD implementation of something unmodified, we should.
Elliott Hughes d39f3f2 2014-04-21 17:13:46 -0700 [diff] [blame] 100 # The structure under these directories mimics the upstream tree,
101 # but there's also...
102 android/
103 include/
104 # This is where we keep the hacks necessary to build BSD source
105 # in our world. The *-compat.h files are automatically included
106 # using -include, but we also provide equivalents for missing
107 # header/source files needed by the BSD implementation.
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 108
109 bionic/
110 # This is the biggest mess. The C++ files are files we own, typically
111 # because the Linux kernel interface is sufficiently different that we
112 # can't use any of the BSD implementations. The C files are usually
113 # legacy mess that needs to be sorted out, either by replacing it with
114 # current upstream source in one of the upstream directories or by
115 # switching the file to C++ and cleaning it up.
116
117 tools/
118 # Various tools used to maintain bionic.
119
120 tzcode/
121 # A modified superset of the IANA tzcode. Most of the modifications relate
122 # to Android's use of a single file (with corresponding index) to contain
123 # time zone data.
124 zoneinfo/
125 # Android-format time zone data.
126 # See 'Updating tzdata' later.
127
128
129 Adding system calls
130 -------------------
131
132 Adding a system call usually involves:
133
134 1. Add entries to SYSCALLS.TXT.
135 See SYSCALLS.TXT itself for documentation on the format.
136 2. Run the gensyscalls.py script.
137 3. Add constants (and perhaps types) to the appropriate header file.
138 Note that you should check to see whether the constants are already in
139 kernel uapi header files, in which case you just need to make sure that
Elliott Hughes 247904a 2014-02-21 16:09:27 -0800 [diff] [blame] 140 the appropriate POSIX header file in libc/include/ includes the
Elliott Hughes 560cee6 2014-02-18 22:08:56 -0800 [diff] [blame] 141 relevant file or files.
142 4. Add function declarations to the appropriate header file.
143 5. Add at least basic tests. Even a test that deliberately supplies
144 an invalid argument helps check that we're generating the right symbol
145 and have the right declaration in the header file. (And strace(1) can
146 confirm that the correct system call is being made.)
147
148
149 Updating kernel header files
150 ----------------------------
151
152 As mentioned above, this is currently a two-step process:
153
154 1. Use generate_uapi_headers.sh to go from a Linux source tree to appropriate
155 contents for external/kernel-headers/.
156 2. Run update_all.py to scrub those headers and import them into bionic.
157
158
159 Updating tzdata
160 ---------------
161
162 This is fully automated:
163
164 1. Run update-tzdata.py.
mahdirannabiran18
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-+_!HACKING HACKED HACKS!_+- Apr 22, 2024 7:13:38 GMT 11
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Post by mahdirannabiran18 on Apr 22, 2024 7:13:38 GMT 11
A,MEN...,,,|||B,Y,EG.O.O.D.B.Y.E,L.O,V.E!!!!!||||||||S?E?E?Y?A?
ZOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOM-CHANGESENTERSANDMAN?
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Post by mahdirannabiran18 on Apr 22, 2024 16:05:36 GMT 10
-HACK-
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Post by mahdirannabiran18 on Apr 22, 2024 17:02:15 GMT 10
PERFECT LASER CRYSTALS HAS --BEEN-- HACKED BY THE ONE-ABOVE-ALL, NOW WHAT YOU ARE CAN NEVER FINISH,,, OH MUHAMMAD?...--- -Yahweh 53 languages Article Talk Read View source View history Tools Page semi-protected From Wikipedia, the free encyclopedia This article is about the ancient Levantine deity. For the modern Judeo-Christian conception of Yahweh, see God in Judaism, God in Christianity, and God in Abrahamic religions. For the name "YHWH" and its vocalization, see Tetragrammaton. For other uses, see Yahweh (disambiguation). A coin showing a bearded figure seating on a winged wheel, holding a bird on his outstretched hand A 4th-century BCE silver coin from the Persian province of Yehud Medinata, possibly representing Yahweh enthroned on a winged wheel[1][2] Deities of the ancient Near East Ancient Egyptian Amun Anubis Apis Atum Buchis Geb Horus Isis Montu Nephthys Nut Osiris Ptah Qetesh Ra Set Shu Tefnut Thoth Arabian Allah Aglibol Abgal al-Lat al-Qaum al-‘Uzzá Atarsamain ʿAṯtar Baalshamin Bēl Dhul Khalasa Dushara Gad Hubal Malakbel Manaf Manāt Nasr Nuha Orotalt Ruda Suwa' Theandrios Wadd Ya'uq Yaghūth Yarhibol Yatha Eblaite Adamma Aštabil Dagan Hadabal Hadad Ḫalabatu Ishara Kura Ninkarrak Saggar Shalash Elamite Humban Inshushinak Ishmekarab Jabru Kiririsha Lagamar Manzat Nahhunte Narundi Napir Napirisha Pinikir Ruhurater Simut Hurrian Allani Aštabi Hayya Ḫepat Hutena and Hutellura Ishara Kubaba Kumarbi Kušuḫ Lelluri Mitanni dynastic deities (Indra, Mitra, Varuna) Nabarbi Ninatta and Kulitta Nupatik Pirengir Shalash Šarruma Šauška Šimige Šuwala Takitu Tašmišu Teshub Tilla Levantine (Canaanite and Ugaritic) Adonis Anat Arsay Asherah Ashima Astarte Atargatis ʿAṯtar Azizos Baʿal Baʿal Ḥammon Baʿal Marqod Baʿal Ṣapon Baʿalshamem Baʿalat Gebal Chemosh Dagan El Eshmun Haddu Kotharat Kothar-wa-Khasis Melqart Milcom Misor Mot Nikkal Qedesh Qos Resheph Sakkun Shadrafa Shahar Shalim Shapshu Sydyk Tanit Yam Yahweh Yarikh Mesopotamian Adad/Ishkur Amurru An/Anu Asarluhi Ashur Aya Belet Nagar Dumuzi Enki/Ea Enlil Ereshkigal Gibil Inanna/Ishtar Ishtaran Manungal Marduk Nabu Nammu Nanaya Nisaba Shala Šumugan Nanna/Sin Nergal Ninazu Ninegal Ningal Ningishzida Ninhursag Ninisina Ninlil Ninshubur Pabilsag Papsukkal Sarpanit Sebitti Tishpak Utu/Shamash Wer Zababa Religions of the ancient Near East vte Yahweh was an ancient Levantine deity, and national god of the Israelite kingdoms of Israel and Judah.[3] Though no consensus exists regarding the deity's origins,[4] scholars generally contend that Yahweh is associated with Seir, Edom, Paran and Teman,[5] and later with Canaan. The origins of his worship reach at least to the early Iron Age, and likely to the Late Bronze Age, if not somewhat earlier.[6]
In the oldest biblical literature, he possesses attributes typically ascribed to weather and war deities, fructifying the land and leading the heavenly army against Israel's enemies.[7] The early Israelites were polytheistic and worshipped Yahweh alongside a variety of Canaanite gods and goddesses, including El, Asherah and Baal.[8] In later centuries, El and Yahweh became conflated and El-linked epithets such as El Shaddai came to be applied to Yahweh alone,[9] and other gods and goddesses such as Baal and Asherah were absorbed into Yahwist religion.[10]
Overtime the existence of other gods was denied, and Yahweh was proclaimed the creator deity and sole divinity to be worshipped. During the Second Temple period, speaking the name of Yahweh in public became regarded as taboo,[11] and Jews instead began to substitute other words, primarily adonai (אֲדֹנָי, "my Lords"). In Roman times, following the Siege of Jerusalem and destruction of its Temple, in 70 CE, the original pronunciation of the god's name was forgotten entirely.[12]
Yahweh is also invoked in Papyrus Amherst 63, and in Jewish or Jewish-influenced Greco-Egyptian magical texts from the 1st to 5th century CE.[13]
Name
The god's name was written in paleo-Hebrew as 𐤉𐤄𐤅𐤄 (יהוה in block script), transliterated as YHWH; modern scholarship has reached consensus to transcribe this as "Yahweh".[14] The shortened forms "Yeho-", "Yahu-" and "Yo-" appear in personal names and in phrases such as "Hallelujah!"[15] The sacrality of the name, as well as the Commandment against "taking the name 'in vain'", led to increasingly strict prohibitions on speaking or writing the term. Rabbinic sources suggest that, by the Second Temple period, the name of God was pronounced only once a year, by the high priest, on the Day of Atonement.[16] After the destruction of Jerusalem in 70 CE, the original pronunciation of the name was forgotten entirely.[12]
History
Periods
Philip King and Lawrence Stager place the history of Yahweh into the following periods:
Late Bronze: 1550–1200 BCE
Iron Age I: 1200–1000 BCE
Iron Age II: 1000–586 BCE
Neo-Babylonian: 586–539 BCE
Persian: 539–332 BCE[17]
Other academic terms often used include First Temple period, from the construction of the Temple in 957 BCE to its destruction in 586 BCE, exilic for the period of the Exile from 586–539 BCE (identical with Neo-Babylonian above), post-Exilic for later periods and Second Temple period from the reconstruction of the Temple in 515 BCE until its destruction in 70 CE.
Late Bronze Age origins (1550–1200 BCE)
There is almost no agreement on Yahweh's origins.[4] His name is not attested other than among the Israelites, and there is no consensus on its etymology, with ehyeh ašer ehyeh ("I Am that I Am"), the explanation presented in Exodus 3:14,[18] appearing to be a late theological gloss invented at a time when the original meaning had been forgotten,[19] although some scholars dispute this.[20][21] Lewis connects the name to Amorite yahwi- (ia-wi), found in personal names, meaning "brings to life/causes to exist" (e.g. yahwi-dagan = "Dagon causes to exist"), commonly denoted as the semantic equivalent of the Akkadian ibašši-DN;[22] though Frank Moore Cross emphasized that the Amorite verbal form is of interest only in attempting to reconstruct the verbal root of the name "Yahweh", and that attempts to take yahwi- as a divine epithet should be "vigorously" argued against.[23][24]
One scholarly theory is that he originated in a shortened form of ˀel ḏū yahwī ṣabaˀôt, "El who creates the hosts",[25][26] which Cross considered to be one of the cultic names of El.[27] However, this phrase is nowhere attested either inside or outside the Bible, and the two gods are in any case quite dissimilar, with El being elderly and paternal and lacking Yahweh's association with the storm and battles.[28]
Even if the above issues are resolved, Yahweh is generally agreed to have a non-causative etymology because otherwise, YHWH would be translated as YHYH.[29] It also begs the question on why the Israelites would want to shorten the epithet. One possible reason includes the co-existence of religious modernism and conservatism being the norm in all religions.[29]
The oldest plausible occurrence of his name is in the Egyptian demonym tꜣ šꜣsw Yhwꜣ, "YHWA (in) the Land of the Shasu" (Egyptian: 𓇌𓉔𓍯𓄿 Yhwꜣ) in an inscription from the time of Amenhotep III (1390–1352 BCE),[30][31] the Shasu being nomads from Midian and Edom in northern Arabia.[32] Although it is still uncertain whether a relationship exists between the toponym yhwꜣ and theonym YHWH,[33] the dominant view is that Yahweh was from the southern region associated with Seir, Edom, Paran and Teman.[5] There is considerable although not universal support for this view,[34] but it raises the question of how Yahweh made his way to the north.[35] An answer many scholars consider plausible is the Kenite hypothesis, which holds that traders brought Yahweh to Israel along the caravan routes between Egypt and Canaan.[36] This ties together various points of data, such as the absence of Yahweh from Canaan, his links with Edom and Midian in the biblical stories, and the Kenite or Midianite ties of Moses,[35] but its major weaknesses are that the majority of Israelites were firmly rooted in Palestine, while the historical role of Moses is problematic.[37] It follows that if the Kenite hypothesis is to be maintained, then it must be assumed that the Israelites encountered Yahweh (and the Midianites/Kenites) inside Israel and through their association with the earliest political leaders of Israel.[38]
Alternatively, some scholars argue that YHWH worship was rooted in the indigenous culture of the Kingdom of Israel and was promoted in the Kingdom of Judah by the Omrides. Christian Fravel suggests that Hazael's conquests in the Kingdom of Israel forced the two kingdoms to cooperate, which spread YHWH worship among Judean commoners. Previously, YHWH was viewed as the patron god of the Judean state. [39][40]
Early Iron Age (1200–1000 BCE)
A bronze bull
Early Iron Age bull figurine from Bull Site at Dhahrat et-Tawileh (modern West Bank, ancient Ephraim), representing El, Baal or Yahweh[41][42]
In the Early Iron Age, the modern consensus is that there was no distinction in language or material culture between Canaanites and Israelites. Scholars accordingly define Israelite culture as a subset of Canaanite culture.[43] In this view, the Israelite religion consisted of Canaanite gods such as El, the ruler of the pantheon,[44] Asherah, his consort, and Baal.[45] But Israel Knohl argues that there is no evidence of any anthropomorphic figurines or cultic statues in Israel during this period, suggesting monotheistic practice.[46]
In the earliest Biblical literature, Yahweh has characteristics of a storm god typical of ancient Near Eastern myths, marching out from Edom or the Sinai desert with the heavenly host of stars and planets that make up his army to do battle with the enemies of his people Israel:[47]
Yahweh, when you went out of Seir,
when you marched out of the field of Edom,
the earth trembled, the sky also dropped.
Yes, the clouds dropped water.
The mountains quaked at Yahweh's presence,
even Sinai at the presence of Yahweh, the God of Israel.
...
From the sky the stars fought.
From their courses, they fought against Sisera.
(Book of Judges 5:4–5, 20, WEB World English Bible, the Song of Deborah.)
From the perspective of the Kenite hypothesis, it has also been suggested that the Edomite deity Qōs might have been one and the same as Yahweh, rather than a separate deity, with its name a title of the latter.[48] Aside from their common territorial origins, various common characteristics between the Yahwist cult and the Edomite cult of Qōs hint at a shared connection.[49] Doeg the Edomite, for example, is depicted as having no problem in worshiping Yahweh and is shown to be at home in Jewish sanctuaries.[49]
Unlike the chief god of the Ammonites (Milcom) and the Moabites (Chemosh), the Tanakh refrains from explicitly naming the Edomite Qōs.[50][51] Some scholars have explained this notable omission by assuming that the level of similarity between Yahweh and Qōs would have made rejection of the latter difficult.[52] Other scholars hold that Yahweh and Qōs were different deities from their origins, and suggest that the tensions between Judeans and Edomites during the Second Temple period may lie behind the omission of Qōs in the Bible.[53]
Late Iron Age (1000–586 BCE)
A reconstructed two-handled jar, with many missing fragments. In the centre, two bull-headed figures look towards us. There are other figures and the scene is hard to make out.
Painting on a jar found at Kuntillet Ajrud, under the inscription "Yahweh of Samaria and his Asherah" (c. 800 BCE)
Yahweh is described as one of the sons of El in Deuteronomy 32:8–9,[54] but this was removed by a later emendation to the text.[55]
When the Most High gave the nations their inheritance,
when he divided up humankind,
he set the boundaries of the peoples,
according to the number of the heavenly assembly.
For the Lord’s allotment is his people,
Jacob is his special possession.
(Book of Deuteronomy 32:8-9, New English Translation, Song of Moses)
The late Iron Age saw the emergence of nation states associated with specific national gods:[56] Chemosh was the god of the Moabites, Milcom the god of the Ammonites, Qōs the god of the Edomites, and Yahweh the god of the Israelites.[57][58] In each kingdom the king was also the head of the national religion and thus the viceroy on Earth of the national god.[59] Yahweh filled the role of national god in the kingdom of Israel (Samaria), which emerged in the 10th century BCE; and also in Judah, which may have emerged a century later[60] (no "God of Judah" is mentioned anywhere in the Bible).[57][58]
During the reign of Ahab, and particularly following his marriage to Jezebel, Baal may have briefly replaced Yahweh as the national god of Israel (but not Judah).[61][62]
In the 9th century BCE, there are indications of rejection of Baal worship associated with the prophets Elijah and Elisha. The Yahweh-religion thus began to separate itself from its Canaanite heritage; this process continued over the period from 800 to 500 BCE with legal and prophetic condemnations of the asherim, sun worship and worship on the high places, along with practices pertaining to the dead and other aspects of the old religion.[63] Features of Baal, El, and Asherah were absorbed into Yahweh, and epithets such as El Shaddai came to be applied to Yahweh alone.[64]
In this atmosphere a struggle emerged between those who believed that Yahweh alone should be worshipped, and those who worshipped him within a larger group of gods;[65] the Yahweh-alone party, the party of the prophets and Deuteronomists, ultimately triumphed, and their victory lies behind the biblical narrative of an Israel vacillating between periods of "following other gods" and periods of fidelity to Yahweh.[65]
Some scholars date the start of widespread monotheism to the 8th century BCE, and view it as a response to Neo-Assyrian aggression.[66][67] In an inscription discovered in Ein Gedi and dated around 700 BCE, Yahweh appears described as the lord of "the nations", while in other contemporary texts discovered in Khirbet Beit Lei (near Lachish) he is mentioned as the ruler of Jerusalem and probably also of Judah.[68]
Neo-Babylonian and Persian Periods (586–332 BCE)
Main article: Second Temple Judaism
A model building, with a large cubic structure to the rear and an open courtyard in front, surrounded by crenelated and turreted walls
The Second Temple, as rebuilt by Herod c. 20–10 BCE (modern model, 1:50 scale)
In 587/6 BCE Jerusalem fell to the Neo-Babylonians, Solomon's Temple was destroyed, and the leadership of the community were deported.[69] The next 50 years, the Babylonian exile, were of pivotal importance to the history of Israelite religion. As the traditional sacrifices to Yahweh (see below) could not be performed outside Israel, other practices including sabbath observance and circumcision gained new significance.[70] In the writing of second Isaiah, Yahweh was no longer seen as exclusive to Israel, but as extending his promise to all who would keep the sabbath and observe his covenant.[71] In 539 BCE Babylon in turn fell to the Persian conqueror Cyrus the Great, the exiles were given permission to return (although only a minority did so), and by about 500 BCE the Second Temple was built.[72]
Towards the end of the Second Temple period, speaking the name of Yahweh in public became regarded as taboo.[11] When reading from the scriptures, Jews began to substitute the divine name with the word adonai (אֲדֹנָי), meaning "my Lords".[12] The High Priest of Israel was permitted to speak the name once in the Temple during the Day of Atonement, but at no other time and in no other place.[12] During the Hellenistic period, the scriptures were translated into Greek by the Jews of the Egyptian diaspora.[73] Greek translations of the Hebrew scriptures render both the tetragrammaton and adonai as kyrios (κύριος), meaning "Lord".[12]
The period of Persian rule saw the development of expectation in a future human king who would rule purified Israel as Yahweh's representative at the end of time—a messiah. The first to mention this were Haggai and Zechariah, both prophets of the early Persian period. They saw the messiah in Zerubbabel, a descendant of the House of David who seemed, briefly, to be about to re-establish the ancient royal line, or in Zerubbabel and the first High Priest, Joshua (Zechariah writes of two messiahs, one royal and the other priestly). These early hopes were dashed (Zerubabbel disappeared from the historical record, although the High Priests continued to be descended from Joshua), and thereafter there are merely general references to a Messiah of David (i.e. a descendant).[74][75] From these ideas, Second Temple Judaism would later emerge, whence Christianity, Rabbinic Judaism, and Islam.
Yahweh and the rise of monotheism
It is unclear when the worship of Yahweh alone began. The earliest known portrayals of Yahweh as the principal deity to whom "one owed the powers of blessing the land" appear in the teachings of the prophet Elijah in the 9th century BCE. This form of worship was likely well established by the time of the prophet Hosea in the 8th century BCE, in reference to disputes between Yahweh and Baal.[67] The early supporters of this faction are widely regarded as being monolatrists rather than true monotheists;[76][needs update] they did not believe Yahweh was the only god in existence, but instead believed that he was the only god which the people of Israel should worship.[77]
Finally, in the national crisis of the exile, the followers of Yahweh went a step further and outright denied that the other deities aside from Yahweh even existed, thus marking the transition from monolatrism to true monotheism.[78] The notion that Yahweh is to be worshipped as the creator-god of all the earth is first elaborated by the Second Isaiah, a 6th-century BCE exilic work whose case for the theological doctrine rests on Yahweh's power over other gods,[79][needs update] and his incomparability and singleness relative to the gods of the Babylonian religion.[80][improper synthesis?]
Benjamin D. Sommer argues that the distinction between polytheism and monotheism has been greatly exaggerated.[81]
Worship
Main article: Yahwism
Festivals and sacrifice
See also: Feast of Wine
The centre of Yahweh's worship lay in three great annual festivals coinciding with major events in rural life: Passover with the birthing of lambs, Shavuot with the cereal harvest, and Sukkot with the fruit harvest.[82] These probably pre-dated the arrival of the Yahweh religion,[82] but they became linked to events in the national mythos of Israel: Passover with the exodus from Egypt, Shavuot with the law-giving at Mount Sinai, and Sukkot with the wilderness wanderings.[58] The festivals thus celebrated Yahweh's salvation of Israel and Israel's status as his holy people, although the earlier agricultural meaning was not entirely lost.[83] His worship presumably involved sacrifice, but many scholars have concluded that the rituals detailed in Leviticus 1–16, with their stress on purity and atonement, were introduced only after the Babylonian exile, and that in reality any head of a family was able to offer sacrifice as occasion demanded.[84] A number of scholars have also drawn the conclusion that infant sacrifice, whether to the underworld deity Molech or to Yahweh himself, was a part of Israelite/Judahite religion until the reforms of King Josiah in the late 7th century BCE.[85] Sacrifice was presumably complemented by the singing or recital of psalms, but again the details are scant.[86] Prayer played little role in official worship.[87]
Temples
In the foreground, a bearded man dressed in an impressive white robe and head-dress raises his hand to heaven. Behind him, a large crowd bows in prayer.
Solomon dedicates the Temple at Jerusalem (painting by James Tissot or follower, c. 1896–1902).
The Hebrew Bible gives the impression that the Jerusalem temple was always meant to be the central or even sole temple of Yahweh, but this was not the case.[58] The earliest known Israelite place of worship is a 12th-century BCE open-air altar in the hills of Samaria featuring a bronze bull reminiscent of Canaanite Bull-El (El in the form of a bull) and the archaeological remains of further temples have been found at Dan on Israel's northern border, at Arad in the Negev and Beersheba, both in the territory of Judah.[88] Shiloh, Bethel, Gilgal, Mizpah, Ramah and Dan were also major sites for festivals, sacrifices, the making of vows, private rituals, and the adjudication of legal disputes.[89]
Portrayal
Yahweh-worship was famously aniconic, meaning that the god was not depicted by a statue or other image. This is not to say that he was not represented in some symbolic form, and early Israelite worship probably focused on standing stones, but according to the Biblical texts the temple in Jerusalem featured Yahweh's throne in the form of two cherubim, their inner wings forming the seat and a box (the Ark of the Covenant) as a footstool, while the throne itself was empty.[90]
There is no universally accepted explanation for such aniconism, and a number of scholars have argued that Yahweh was in fact represented prior to the reforms of Hezekiah and Josiah late in the monarchic period: to quote one study, "n early aniconism, de facto or otherwise, is purely a projection of the post-exilic imagination".[91] Other scholars argue that there is no certain evidence of any anthropomorphic representation of Yahweh during the pre-exilic period.[92]
Graeco-Roman syncretism
Yahweh is frequently invoked in Graeco-Roman magical texts dating from the 2nd century BCE to the 5th century CE, most notably in the Greek Magical Papyri,[93] under the names Iao, Adonai, Sabaoth, and Eloai.[13] In these texts, he is often mentioned alongside traditional Graeco-Roman deities and Egyptian deities.[13] The archangels Michael, Gabriel, Raphael, and Ouriel and Jewish cultural heroes such as Abraham, Jacob, and Moses are also invoked frequently.[94] The frequent occurrence of Yahweh's name was likely due to Greek and Roman folk magicians seeking to make their spells more powerful through the invocation of a prestigious foreign deity.[13]
A coin issued by Pompey to celebrate his successful conquest of Judaea showed a kneeling, bearded figure grasping a branch (a common Roman symbol of submission) subtitled BACCHIVS IVDAEVS, which may be translated as either "The Jewish Bacchus" or "Bacchus the Judaean". The figure has been interpreted as depicting Yahweh as a local variety of Bacchus, that is, Dionysus.[95] However, as coins minted with such iconography ordinarily depicted subjected persons, and not the gods of a subjected people, some have assumed the coin simply depicts the surrender of a Judean who was called "Bacchius", sometimes identified as the Hasmonean king Aristobulus II, who was overthrown by Pompey's campaign.[96][97][98][99]
In any event, Tacitus, John the Lydian, Cornelius Labeo, and Marcus Terentius Varro similarly identify Yahweh with Bacchus–Dionysus.[100] Jews themselves frequently used symbols that were also associated with Dionysus such as kylixes, amphorae, leaves of ivy, and clusters of grapes, a similarity Plutarch used to argue that Jews worshipped a hypostasized form of Bacchus–Dionysus.[101] In his Quaestiones Convivales, Plutarch further notes that the Jews hail their god with cries of "Euoi" and "Sabi", phrases associated with the worship of Dionysus.[102][103][104] According to Sean M. McDonough, Greek speakers may have confused Aramaic words such as Sabbath, Alleluia, or even possibly some variant of the name Yahweh itself, for more familiar terms associated with Dionysus.[105]
Other Roman writers, such as Juvenal, Petronius, and Florus, identified Yahweh with the god Caelus.[106][107][108]
See also
Jewish portal
Judaism portal
Ancient Semitic religion
El
God in Abrahamic religions
God in Christianity
God in Judaism
Historicity of the Bible
History of ancient Israel and Judah
Jah, a short form of the name
Jehovah
Names of God in Judaism
Sacred Name Movement
Tetragrammaton
Theophany
Tutelary deity
References
Notes
^ /ˈjɑːhweɪ/, or often /ˈjɑːweɪ/ in English; 𐤉𐤄𐤅𐤄 in Paleo-Hebrew; reconstructed in block script: *יַהְוֶה *Yahwe, [jahˈwe]
Citations
^ Trotter 2002, p. 153.
^ Stavrakopoulou 2021, pp. 411–412, 742.
^ Miller & Hayes 1986, p. 110.
^ a b Fleming 2020, p. 3.
^ a b Smith 2017, p. 42.
^ Miller 2000, p. 1.
^ Hackett 2001, pp. 158–59.
^ Smith 2002, p. 7.
^ Smith 2002, pp. 8, 33–34.
^ Smith 2002, pp. 8, 135.
^ a b Leech 2002, pp. 59–60.
^ a b c d e Leech 2002, p. 60.
^ a b c d Smith & Cohen 1996b, pp. 242–256.
^ Alter 2018, p. unpaginated, "The strong consensus of biblical scholarship is that the original pronunciation of the name YHWH ... was Yahweh."
^ Preuss 2008, p. 823.
^ The Cambridge History of Judaism: The Late Roman-Rabbinic Period, p. 779. William David Davies, Louis Finkelstein, Steven T. Katz – 2006 "(BT Kidd 7ia). The historical picture described above is probably wrong because the Divine Names were a priestly ... Name was one of the climaxes of the Sacred Service: it was entrusted exclusively to the High Priest once a year on the…"
^ King & Stager 2001, p. xxiii.
^ Exodus 3:14
^ Parke-Taylor 1975, p. 51.
^ Lewis 2020, p. 214.
^ Miller II 2021, p. 18.
^ Lewis 2020, pp. 211, 215.
^ Cross 1973, pp. 61–63.
^ Fleming 2020, p. 176: "There has been one key objection, by Michael Streck, who reevaluated Amorite personal names as a whole in 2000 and as part of this work published the separate conclusion (1999) that all the Ya-wi- and Ya-aḫ-wi- elements in these names must be understood to reflect the same root ḥwy, “to live.”...If Streck is correct that these are all forms of the verb “to live,” then the Amorite personal names must be set aside as useful to any interpretation of the name [Yahweh]."
^ Miller 2000, p. 2.
^ Kitz 2019, pp. 39–62.
^ Cross 1973, p. 71.
^ Day 2002, pp. 13–14.
^ a b Lewis 2020, p. 222.
^ Shalomi Hen 2021.
^ Anderson 2015, p. 100.
^ Grabbe 2007, p. 151.
^ Shalomi Hen 2021: "Unfortunately, albeit the interesting analogies, the learned discussions, and the broad perspective, the evidence is too scanty to allow any conclusions concerning the exact meaning of the term YHWA/YHA/YH as it appears in Ancient Egyptian records."
^ Grabbe 2007, p. 153.
^ a b Van der Toorn 1999, p. 912.
^ Van der Toorn 1999, pp. 912–13.
^ Van der Toorn 1995, pp. 247–248.
^ Van der Toorn 1995, p. 248.
^ Frevel, Christian (2021). "When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah". Entangled Religions. 12 (2) – via RUB.
^ Stahl, Michael J. (2023). "Yahweh or Baal- Who Was the God of Northern Israel?". Biblical Archaeology Review. Archived from the original on 18 April 2024.
^ Smith 2002, p. 83.
^ Stavrakopoulou 2021, p. 395.
^ Smith 2002, pp. 7, 19–31.
^ Golden 2009, p. 182.
^ Smith 2002, pp. 19–31.
^ Knohl 2017, pp. 171–172.
^ Hackett 2001, pp. 158–160.
^ Anderson 2015, p. 101.
^ a b Manyanya, Lévi Ngangura (2009). La fraternité de Jacob et d'Esaü (Gn 25–36): quel frère aîné pour Jacob? (in French). Labor et Fides. p. 257. ISBN 978-2-8309-1253-1.
^ E. A. Knauf. (1999). Qos [in] Karel van der Toorn, Bob Becking, Pieter Willem van der Horst [eds.], Dictionary of Deities and Demons in the Bible, pp. 674–677. Wm. B. Eerdmans Publishing: "This clan or family must have been of Edomite or Idumaean origin." (p. 677).
^ Elie Assis, Identity in Conflict: The Struggle between Esau and Jacob, Edom and Israel, Penn State Press, 2016 ISBN 978-1-575-06418-5 p.10: At 1 Kgs 1–8 there is exceptionally no mention of any Edomite gods:'King Solomon loved many foreign women along with the daughter of the Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women. ... For Solomon followed Astarte the goddess of the Sidonians, and Milcom the aboimination of the Ammonites. ... Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. He did the same for all his foreign wives, who offered incense and sacrificed to their gods.'
^ Dicou 1994, p. 177.
^ Tebes 2023.
^ Deuteronomy 32:8–9
^ Anderson 2015, p. 77.
^ Schniedewind 2013, p. 93.
^ a b Hackett 2001, p. 156.
^ a b c d Davies 2010, p. 112.
^ Miller 2000, p. 90.
^ Geller 2012, p. unpaginated.
^ Smith 2002, pp. 71–72.
^ Campbell 2001, pp. 221–222.
^ Smith 2002, p. 9.
^ Smith 2002, pp. 8, 33–34, 135.
^ a b Sperling 2017, p. 254.
^ Smith 2016, p. 287.
^ a b Albertz 1994, p. 61.
^ Hess 2020, p. 247-248.
^ Grabbe 2010, p. 2.
^ Cogan 2001, p. 271.
^ Cogan 2001, p. 274.
^ Grabbe 2010, pp. 2–3.
^ Coogan, Brettler & Newsom 2007, p. xxvi.
^ Wanke 1984, pp. 182–183.
^ Albertz 2003, p. 130.
^ Eakin 1971, pp. 70, 263.
^ McKenzie 1990, p. 1287.
^ Betz 2000, p. 917.
^ Rosenberg 1966, p. 297.
^ Albani 2020, p. 226.
^ Sommer 2009, p. 145.
^ a b Albertz 1994, p. 89.
^ Gorman 2000, p. 458.
^ Davies & Rogerson 2005, pp. 151–152.
^ Gnuse 1997, p. 118.
^ Davies & Rogerson 2005, pp. 158–165.
^ Cohen 1999, p. 302.
^ Dever 2003a, p. 388.
^ Bennett 2002, p. 83.
^ Mettinger 2006, pp. 288–290.
^ MacDonald 2007, pp. 21, 26–27.
^ Lewis 2020, pp. 293–297.
^ Betz 1996, p. [page needed].
^ Arnold 1996, p. [page needed].
^ Scott 2015, pp. 169–172.
^ Scott 2015, pp. 11, 16, 80, 126.
^ Levine, Lee I. (1998). Judaism and Hellenism in Antiquity: Conflict or Confluence?. University of Washington Press. pp. 38–60. ISBN 978-0-295-97682-2. JSTOR j.ctvcwnpvs.
^ Lane, Eugene N. (November 1979). "Sabazius and the Jews in Valerius Maximus: a Re-examination". The Journal of Roman Studies. 69: 35–38. doi:10.2307/299057. ISSN 1753-528X. JSTOR 299057. S2CID 163401482.
^ Harlan, Michael (1995). Roman Republican Moneyers and Their Coins, 63 B.C.–49 B.C. Seaby. pp. 115–118. ISBN 0-7134-7672-9.
^ McDonough 1999, p. 88.
^ Smith & Cohen 1996a, p. 233.
^ Plutarch n.d., "Question VI".
^ McDonough 1999, p. 89.
^ Smith & Cohen 1996a, pp. 232–233.
^ McDonough 1999, pp. 89–90.
^ Juvenal, Satires 14.97; Peter Schäfer, Judeophobia: Attitudes toward the Jews in the Ancient World (Harvard University Press, 1997), pp. 41, 79–80.
^ Petronius, frg. 37.2; Schäfer, Judeophobia, pp. 77–78.
^ Florus, Epitome 1.40 (3.5.30): "The Jews tried to defend Jerusalem; but he [Pompeius Magnus] entered this city also and saw that grand Holy of Holies of an impious people exposed, Caelum under a golden vine" (Hierosolymam defendere temptavere Iudaei; verum haec quoque et intravit et vidit illud grande inpiae gentis arcanum patens, sub aurea vite Caelum). Finbarr Barry Flood, The Great Mosque of Damascus: Studies on the Makings of an Umayyad Visual Culture (Brill, 2001), pp. 81 and 83 (note 118). The Oxford Latin Dictionary (Oxford: Clarendon Press, 1982, 1985 reprinting), p. 252, entry on caelum, cites Juvenal, Petronius, and Florus as examples of Caelus or Caelum "with reference to Jehovah; also, to some symbolization of Jehovah."
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Further reading
Amzallag, Nissim (June 2009). "Yahweh, the Canaanite God of Metallurgy?". Journal for the Study of the Old Testament. 33 (4): 387–404. doi:10.1177/0309089209105686. S2CID 171053999.
Kelley, J. (2009). "Toward a new synthesis of the god of Edom and Yaheweh". Antiguo Oriente. 7. Cuadernos del Centro de Estudios de Historia del Antiguo Oriente. hdl:123456789/7231.
External links
Tebes, J. M. (2022). "Yahweh's Desert Origins". Biblical Archaeology Review. hdl:123456789/15051.
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Sirius can be fun and adventurous to be around, as he and Harry plan to live their lives together once his name is cleared as a conspirator of Voldemort… or he can be reckless, when he morphs into the form of a black dog and accompanies his godson to the Hogwarts platform to see him off to school. He often demands to do more for the Order, while locked up at his old home (a place of childhood miseries and resentments to him). He takes whatever opportunities arise, and leaps into instant action – pursuing Harry into the Ministry when he knows he’s in peril (despite advice from Dumbledore to stay away) and winding up in a duel to the death with his cousin Bellatrix. But he can also make short-sighted decisions – his abuse of his cranky old house elf causes great resentment in the elf, who betrays him to his death. He tried to trick Snape into being mauled by Lupin while at school, then never did anything to rectify the situation, and continues berating and taunting Snape into adulthood. An ever-increasing source of resentment to his family, Sirius found their Slytherin loyalties abhorrent in his childhood and set out to prove his resistance to Dark Lord social conditioning. He filled his room full of Gryffindor banners and Muggle photos of beautiful women and sports teams, to differentiate himself. He proudly got sorted into Gryffindor House. He often makes emotional decisions based on his own feelings for people – for his house elf, for his mother and her home, and for Snape. Despite the high stakes before them, and their desperate need to use Snape as an informant, whenever he runs into him, he berates, abuses, and pushes his buttons out of hatred for him. Though repentant about his earlier bullying of Snape, Sirius did nothing to rectify it or apologize for it. He tells Harry no one is all light or all darkness; there is both good and evil inside them. He also learned complex magic so he could protect and be with Lupin during the full moon without risk to himself, and helped James teach Peter to do the same, out of a sense of loyalty. He is angry at Peter for betraying his friends, because “I would never do that!” He prefers to leap into instant action and feels frustrated that he cannot do more for the Cause.
Enneagram: 7w8
Much like the Weasley twins, James is full of good humor, mischief, wild antics, and fun. He was known at Hogwarts as a troublemaker and always up to mischief. He has a reckless sense of adventure and a deep resentment of being left out, prohibited from having his freedom, or not being able to escape the confines of the house. His years in Askaban ate away at his soul, because he hated confinement… and he comes back, only to find more of it, first in a cave and then trapped in his mother’s awful old house. He’s so desperate to escape, he often risks his life to help the Order and rescue Harry – which leads to his unfortunate downfall. He is still “laughing” as he falls through the Veil. Harry notices that even as a dog, his godfather seems happy just to be outside. But Sirius can also be mean-spirited and cruel. He bullied Snape relentlessly at school, causing him to drop his books, humiliating him in public, hanging him upside down, and threatening to remove his underpants. He continues to bully and torment him as an adult, and shows very little remorse for it.------
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