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The Hebrew God YHWH As Two Faced Androgynous Deity
Most people agree that the name of the Hebrew God of the Old Testament, YHWH, does not come from the Hebrew language, although the word seems to be related to the roots of the Hebrew words “hay” (“life/life” of Afro-Asiatic etymological. ) and ” hawwah” (from the Hebrew root of the verb “to be”).
The common Afro-Asiatic root of the Hebrew word for “grass” is ubiquitous in the sub-Saharan African language group of Niger-Congo. For example, in the Yoruba language of West Africa, the stem is found in words for “life,” “mother,” and earth. Similarly, the Afro-Asiatic word, “hwh,” for the Hebrew word “hawwah” (Eve) is found in the word for “life, “to live” and woman in the Yoruba language.
God’s name, YHWH, may have come from the common Afro-Asiatic words for the Hebrew words “hay” and “hawwah;” a well-known word in the Niger-Congo languages of Africa as a well-known word for divine spirits. Thus, in the Fon language of the voodoo culture of Dahomey, West Africa, “Yehweh” is a word similar to vodu and means “divine spirit.” In the Ewe language of southern Togo, also in West Africa, “Yehweh” means “spirit.”
Among the West African Yoruba, Yewa is the goddess of death and the earth. It is the Virgin Mary of the Yoruba community in a homosexual relationship with the heavenly god Sango in the circumstances of his death and spiritual resurrection. Therefore, the name YHWH may be Hamitic, and it may be found in the languages of the people of the Guinea Coast, whose languages belong to another group, due to the cultural spread over many centuries of the ancient Hamitic languages of the East. Africa (the “Hamitic” language family and the “Afro-Asiatic” language family).
The story in Genesis of the “generations” of the “heavens of men” and the “earth of women” contains a strong Hamitic word that Moses (the ancient Egyptian name “Masi” is widely used as a personal name among Africans) they must have known each other. I grew up in Upper Egypt where the New Kingdom culture had cultural and historical connections with the African Kingdom of Kush to the south. We are told, in the Old Testament, for example, that Moses had a Kushite wife whom Mariam and Aaron (Moses’ brothers) rejected.
Genesis’ practice of uniting the gods into one person YHWH reflects the ancient practices of ancient Egyptian theologians. Ancient Egypt had many gods made up of many combinations of gods: Amun-Re, Ptah-Sokar-Osiris, Hamarkis-Kheper-Re-Amun. Therefore, in the process of uniting the myriads of gods in YHWH, we see a symbol of the Ancient Egyptian attitude towards Moses. Moses, however, achieved a greater connection to the Godhead instead of the narrower connection that ancient Egyptian theology left behind.
The book of Genesis mentions the name YHWH and the culture of the ancient Kushite people. We read the following words in the Book of Genesis: “And Cush begat Nimrod, who became the first great conqueror in history.” the great conqueror (said Gibbor) before YHWH.”
The importance of the association of the name of YHWH with a well-known hero of the ancient Kushitic civilization is not lacking in the context of the opposition to Hamitism of the ancient Semitic culture, as well as the meaning of the identification of the Hamitic-Jebusite King Melchizedek with the Hebrew. “God Most High” (I’m Elyon) is often overlooked. The evidence is that the Semitic culture and civilization matured on the pre-existing culture of the Hamitic culture of the ancient Egyptians, just as the culture of the foreign Germanics was nurtured on the pre-existing culture of the Latin civilization. And just as the change marked the coming of the age of Germanic civilization, so the appearance of Semitic culture witnessed the change that affected the Semitic consciousness and the rise of anti-Hamitic sentiments (thus the plan to kill the Hebrew nation in Canaan would be described as approved by God) .
The common interpretation of the words: “Nimrod was a mighty hunter in the sight of YHWH,” inspires a negative view of some neutral scriptures. The words: “Like Nimrod a mighty plowshare before YHWH,” can be interpreted as praise. Similarly, the proverb can be interpreted to refer to the relationship devoted to God between YHWH and Nimrod (one can say, in this sense, that just as Nebuchadnezzar was a powerful hunter before his god Marduk, so was Nimrod a powerful hunter in the past (his god. YHWH) .
The culture of Israel was exposed to a strong Hamitic influence during the four and a half centuries of their residence in Egypt (the Hebrew text places the ancient Egyptians among the “sons of Ham”). The importance of the fact that Moses had a Cushite wife becomes clear when we realize that the Jews got the ritual of circumcision from the Hamitic tradition that practiced circumcision from ancient times. An African scholar, Modupe Oduyoye, has shown in his work, An Afro-Asiatic Interpretation of Genesisa powerful Hamitic concept in the chaotic logic described by the Hebrew writers in the creation story of Genesis.
This story describes the complex relationship between the Hebrew God YHWH and the West African Yoruba goddess Yewa (the West African Yoruba insist that their ancestors came from the Nile region through the Lake Chad region). That YHWH may have originally been a Kushitic androgynous cosmic god can be explored in the unusual transvestite, fire-burning West African god of thunder, lightning and atmospheric disturbance, Sango (Candomble). : Xango), Oba Koso (King of Kush). The Yoruba goddess Yewa (“Our Lady,” “Our Mother”) is an earth goddess (“THEY”) associated in Yoruba mythology with Sango, the King of Kush, upon his death. Sango, according to the Candomble system, overcomes death by seducing Yewa (YHWH), the virgin goddess of the underworld, and in this process restores his life. The Goddess Yewa (YHWH) thus becomes the model of a medium in the Sango religion with spirits. The Spirit of the Forest, in turn, becomes a mythical seed from the sky that fell to the ground: the bini ha-loyim (sons of God) who see the beauty of the daughters of men.binot ha-‘adam) chose women from among them and gave birth to sons ha-gibbor-iym (famous people, heroes of the past).
Although the male role in Sango culture is strongly emphasized, the female element (Yewa) to the personality of the two-faced god was preserved, not only in the female-dominated priesthood of pre-colonial Oyo, but also in the unity of God. Edun ara (two thunderbolts/twins) and the earth. The Alaafin (King) of Oyo, a direct descendant of Sango, was kept in legal custody by a group of prominent women who, as a group, represented the greatest amount of power and authority throughout the Kingdom. This group led the mysteries of the Sango religion associated with the throne of Oyo. The Go Mode He was the chief healer of Sango. She was the living voice of Sango’s spirit, and even though she was a woman, she was called “Father” all over the world. The King of Oyo humbled himself before everyone else Go Mode and the soothsayers who are in his care, because when the soothsayer is possessed by the spirit of Sango, he is taken to be “selem” the body of the god himself. The Go ahead he was the most powerful man in the whole palace, and in the kingdom of Oyo. Nothing happens in the palace without his permission. They can promote government activities by banning royal symbols and other symbols of government service. He was the head of a Ilari (guards of the King’s group), and even the King “Chief of the Staff,” a man Don’t die was under him.
The two heads of the ax of the god of thunder, in the Yoruba tradition, is a symbol of the two-faced appearance (Sango-Yewa) of the god of nature in his heaven-earth nature (which explains why Sango is the guardian. twin god in the group of Yoruba gods). In Yoruba tradition, Sango’s double ax is often placed on a female statue: the representation of Sango’s feminine alter ego or doppelganger, is the chthonic goddess Yewa, in her role as a spirit user in Sango’s afterlife worship. (Sango should, like Jesus, die by crucifixion). The Yorubas believe, like the Christians, that the god Sango remained alive, in the heavenly realms, apparently dead on a tree, watching over the people and punishing the wicked with lightning from heaven.
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