#Tabnit

[thosearentcrimes]

Ršaka: Is there a fucking war on again? I haven't sat down in weeks, just running from exhausted horse to exhausted chapar and back, watering them and wiping off the foam all day every day. Imaniš: Oh? Maybe there is, I haven't seen much difference here. But if they're in that much of a hurry then I suppose I wouldn't. Ršaka: It's always the same thing with them. "Knave, hurry up! This tablet must be in Šuš tonight, the fate of the empire depends on it!" It always does somehow, the entire empire balanced precariously on a handful of clay tablets. How do they know? There could be anything written on there. Imaniš: Imagine you're a commander sent with your troops to garrison an unruly city or something, you've left your favorite concubine or your lord's wife behind at Šuš, and you have a way to send her letters and have them arrive the same day. Two in three of those tablets have to be bad erotic poetry, right? Ršaka: You think they ever get the erotic poetry mixed up with the military reports and tax excuses? Imaniš: Yeah, man, it's probab- oh sorry I have a customer hold on Imaniš walks over to the other side of the room Imaniš: What will you be having, sir? Tabnit: A beer, and stew if you have it. Imaniš: Certainly. You're in luck, today's stew is lamb. Ršaka: It's good soup! Imaniš here is a magician. Exit Imaniš. Tabnit: Oh, you come by often? Traveling artisan or merchant? Ršaka: Neither, actually. I'm stableboy over at the khaneh next door. You're a traveling artisan, I suppose? Tabnit: I suppose it was rather obvious? Ršaka: Men judge others by their own experience. Tabnit: And a merchant wouldn't spare a thought to us. You've caught me. Enter Imaniš with a bowl of soup and a mug of beer. Ršaka: What is it you make, anyway? Tabnit, in between gulps of beer and soup: So you know swords, right? If you want to be anybody in this world, you need to have a sword. Well, they're darned expensive. So I figured out a way to make basically the same thing but cheaper and easier to make. Ršaka: What's "basically the same thing" as a sword? Tabnit: Well, a sword is basically a shaped chunk of metal with a handle built or wrapped around one end. But metal is expensive. So what I've developed is a shaped chunk of plaster with metal wrapped around, in this case, the other end. Lighter, cheaper, and just as good for most purposes. Imaniš: I'm sorry, how is that just as good? Surely it would break on the first blow? Tabnit: Well, if you think about it, any time you're actually hitting something with the sword, things have already gone very very badly for you. The point of the sword is to show it off, not to actually use it. And my sword is just as good for that main purpose. Ršaka: It's a sword. It's for killing people. That's what a sword does. Tabnit: Hardly! When's the last time you've seen someone pull out a sword? Ršaka: Why, just last week! Tabnit: And when's the last time you've seen a sword used to do what "a sword does". Imaniš: That must have been last spring, right? When the road counters found the guy who kept making those indecent drawings of the satrap. Ršaka: All right, I see your point. If I needed to carry a sword I might well buy one of yours, so what's got you on the road like this and not in a nice comfortable workshop? Tabnit: Well, you see, I didn't actually tell the customers what the deal with the swords was. Fortunately none of the people coming after me had a useful weapon, but I still had to skip town quick. Next time I'll register myself as a sculptor. Maybe I should have a scribe write me a disclaimer, too.

[whencyclopedfr]

Eshmunazar II

Eshmunazar II (ou Eshmunazor II) était un roi de la ville phénicienne de Sidon pendant la période perse. Il était le troisième roi de sa famille, après son père et son grand-père. Il était le fils de Tabnit et d'Amashtart, et le petit-fils d'Eshmunazar Ier, le fondateur de la dynastie. Il ne vécut que 14 ans et durant son règne, il gouverna le royaume avec sa mère. Comme il n'avait pas d'enfants, c'est son cousin Bodashtart qui lui succéda. Les dates exactes de son règne ne sont pas confirmées, mais la date la plus probable se situe aux alentours de 525 avant notre ère. Le roi perse de cette époque était Cambyse, qui fit la guerre à l'Égypte avec l'aide de navires phéniciens.

Lire la suite...

[sebsallowslytherin]

Sebastian - what faraway lands would you like to travel to if you had the chance? Who would you take with you?

I'd very much like to go to Egypt - I've heard they've made some fascinating discoveries there recently. There are rumours they've unearthed a new sacophagus of King Tabnit; I'd love to study it if I ever get the chance to visit Istanbul. Papers say it's there, now (though you have to believe the Daily Prophet to pay that any note.)

Perhaps I'd go to India, too. I've never actually seen a tiger, but the pictures make them out to be majestic.

I'd love to take Anne. She's always wanted to see one.

[jewishpangolin]

Funny how they didn't mention all the artifacts in Turkish museums from their former empire, that they've refused to return. In the Istanbul Archaeology Museums you have:

The Siloam Inscription, Temple Warning Inscription, Gezer Calendar, and Samaria Ostraca from Israel.

The Saba'a Stele from Syria.

The Alexander Sarcophagus, Tabnit Sarcophagus, Lycian Sarcophagus, Sarcophagus of the mourning women, and Sarcophagus of the Satrap from Lebanon.

Tiles from the Ishtar Gate in Iraq.

[thebookofnehemiah]

"The Dynasty." From the Book of Nehemiah, "the Exploration of the Mysteries of the Lions that Lay," 3: 18.

We continue to discuss the rebuilding of Jerusalem incrementally in districts and half districts.

Districts are 485, דחה, dha, "rejected" because it is too formal.

Half Districts are 520, הך , hach, "you, hurray!"

Herein lies the challenge with the creation of the Nsh. He must be more formal and also less than other human beings and still pull it off. We've explained how this is done, he must be artful in the making of his mistakes. For this he and we need what are called Levites, "free thinking people to whom we are joined."

For Districting to work we must have Levites. And guess what, we don't have any...so now we must discuss the role of the Nsh in their gathering as we cannot make repairs to our present conditions without them. This is called "Binnui" or "the building of the dynasty":

18 Next to him, the repairs were made by their fellow Levites under Binnui[f] son of Henadad, ruler of the other half-district of Keilah. 

Binnui son of Henadad means "to build with grace."

"The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Noun תבן (teben) means straw (the stems of grains), which was inserted into clay to enhance the structural integrity of the building. We do the same today with carbon fibers.

The verb חנן (hanan) means to be gracious or to favor. Nouns חן (hen), חנינה (hanina), תחנה (tehinna) and תחנון (tahanun) mean favor or grace. Adverb חנם (hinnam) means freely or gratis, and adjective חנון (hannun) means gracious.

The unused verb הדד (hadad) probably meant to thunder or make a loud noise (it does so in cognate languages). Nouns הידד (hedad) and הד (hed) describe a shout or shouted cheer."

The verse further says "half in Keilah" or "through eating" and "a crown of laurel."

In ancient times, very few young men got to wear a crown of laurel.

"The laurel wreath is used as a symbol of the master's degree. The wreath is given to young masters at the university graduation ceremony. The word "laureate" in 'poet laureate' refers to the laurel wreath.

In Ancient Rome, it was worn on the head as a symbol of triumph. The symbol of the laurel wreath is from Greek mythology. The Romans adopted the symbol because they admired Greek culture. In Rome, they were symbols of military victory. Laurel also represented a "natural antipathy for anything of a fiery nature."

The conquering hero in the Book of Revelation also wore a laurel crown, a warning all moral victories are temporary:

6:2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

The message here is our Nsh might be young and cute and interesting to us now and the world will kneel at his feet but we need more than one Nsh and one moral victory over the forces of darkness and much more than our traditions which have lasted, we need a dynasty, as the text idicates; a cherished and proper way of life that is transmitted from father to son peer to peer, academy to student until God draws the curtain of time closed.

But first...the Nsh.

The Number is 6914, ו‎טיד‎, "and TID." "a weed."

One weed can spoil the whole field:

"The weed of choice would have been darnel, which looks a lot like wheat but when consumed causes a potentially fatal nausea. The Latin name of this plant is lolium temulentum, with lolium relating to the word latrine and temulentum meaning drunken.

Besides bankrupting the owner of the contaminated lot, this crime could also result in the death of innocent consumers, or even incapacitate an entire local population. This means that it could be used as an act of war, or a first assault of an ensuing battle. The act of sowing tares in someone else's field reminds of salting the battlefield, which is what Abimelech did to the town of Shechem (Judges 9:45). This in turn reminds the much earlier circumcision of the men of Shechem, which Levi and Simeon insisted on so that they could kill them all, while they were inconvenienced (Genesis 34:24-25)."

To repair the District of Jerusalem, the place and also the spirit of the people, we need to clear the field of weeds and sow the Nsh, the one upon whose head belongs the laurel who will seed the rest.

This crappy shit that is being caused by democracies has to be stopped. They are planting poisonous weeds all over the planet, pretending to act in the defense of man when they are verily only planning to be its enemies. America is a good example of this. We will continue to explore remedies to this as the repairs continue.

[ancestorsofjudah]

1 Kings 16: 21-28. "The Night Club Singer."

Omri means "ecstasy of worship." Ecstatic experiences according to the Tanakh are found in one place for one reason, and that is in the love crevasse after penetration by the stem of the love apple.

But the audience is divided. Let's see what happens next:

Omri King of Israel

21 Then the people of Israel were split into two factions; half supported Tibni son of Ginath for king, and the other half supported Omri. 

22 But Omri’s followers proved stronger than those of Tibni son of Ginath. So Tibni died and Omri became king.

23 In the thirty-first year of Asa king of Judah, Omri became king of Israel, and he reigned twelve years, six of them in Tirzah. 

24 He bought the hill of Samaria from Shemer for two talents[a] of silver and built a city on the hill, calling it Samaria, after Shemer, the name of the former owner of the hill.

25 But Omri did evil in the eyes of the Lord and sinned more than all those before him. 

26 He followed completely the ways of Jeroboam son of Nebat, committing the same sin Jeroboam had caused Israel to commit, so that they aroused the anger of the Lord, the God of Israel, by their worthless idols.

27 As for the other events of Omri’s reign, what he did and the things he achieved, are they not written in the book of the annals of the kings of Israel? 

28 Omri rested with his ancestors and was buried in Samaria. And Ahab his son succeeded him as king.

Tibni son of Ginath is the competitor for Ecstatic Worship, which we know from the previous section defines and unites the people. So long as they worship with the wine and not the poison, the affairs of a praiseful people should not go awry.

Tibni "the intelligence shield" is how this is done:

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Noun תבן (teben) means straw (the stems of grains), which was inserted into clay to enhance the structural integrity of the building. We do the same today with carbon fibers.

The verb גנן (ganan) means to surround, cover or defend. Nouns גן (gan) and גנה (ganna) mean garden. Noun מגן (magen) means shield and verb מגן (magan) means to shield or deliver.

Worship wins. Is this a good thing or not?

The Gematria for v . 23 states: 7114, זאאד‎‎‎‎, zaad, "to perceive the reverence in the voice."

za=

The verb זוע (zua') means to tremble or quake out of reverence (Esther 5:9), aggression (Habakkuk 2:7), or old age (Ecclesiastes 12:3). The verb occurs only these three times in the Bible.

Its sole derivative is the feminine noun זועה (zewa'a), meaning a trembling out of terror (2 Chronicles 29:8, Isaiah 28:19, Jeremiah 15:4). Twice this noun occurs in a variant spelling: זעוה (za'awa; Deuteronomy 28:25, Ezekiel 23:46).

ad=

The verb αδω (ado) means to sing, chant or recite: to sound the voice. It's a contraction of the verb αειδω (aeido), which in the classics could apply to the human voice but also to that of crowing or hooting birds, croaking frogs, the whistling wind and even objects such as a twanging bow string or a ringing rock when struck.

The pedigree of this verb is unclear, although it's generally thought to relate to αυδη (aude), voice or speech, which in turn appears to relate to the Sanskrit noun vada, speech.

These words' similarity to the familiar Latin audio, which ultimately stems from the Proto-Indo-European root "au-", to perceive, appears to be accidental.

Our verb αδω (ado) evidently emphasizes the human voice, and thus the text-part of a song.

Certainly worship without a brain is no good, as is worship without reverence for nature and humanity. The Tanakh regularly discusses how diabolical intelligence is without proper perception of the nature of God that is beneath all that manifests in creation.

Because this text is within the Melachim, a handbook for Jewish Royals, we are told to follow this ideal in the Court. It must be enforced by example and the protocols that govern the church and temple.

The next verse also has Gematria:

24 He bought the hill of Samaria from Shemer for two talents[a] of silver and built a city on the hill, calling it Samaria, after Shemer, the name of the former owner of the hill.

Samaria =

The verb שמר (shamar) means to guard or to exercise great care over. Noun שמרה (shomra) means guard. Noun שמר (shimmur) means night watch. Noun אשמורה ('ashmura) or אשמרת ('ashmoret) refers to the night watch as unit of time.

Noun משמר (mishmar) describes the "place or agent" of guarding, which may come down to either a prison or a guard, but it may also describe the keeping on some religious observances or something like that.

Noun משמרת (mishmeret), literally meaning "with the function of watching," used in the sense of a charge or obligation; an official function of guarding. Noun שמרה (shemura) describes an eyelid.

Two Talents of Silver are 2366, בגוו‎‎‎ , "in the ocean". A city on a hill is 1104, אא‎‎אֶפֶסד, "I'm sorry"

If we broaden the equation to the rest of the verse, "A city on a hill that is called..." =3514, ג‎הא‎ד‎, gahad,

ga=all non-human nations

ha=have witnessed

ad=but can advance

SO if we look in the surface of the sea, we can become more like God and become less sorry. But first we must be aware of what lies ahead- so we want to say to God I am sorry when we Audience with him, or do we want to say we made something out nothing and became like Him, incorporate His values and become more like the infinite?

But Omri did not worship with intelligence, he acted and repented for the wrong things- he ate a milk chocolate covered deep fried ham loaf, shit in his nice clean pants and apologized to God, for example, while the Kingdom prayed to its boy band idols which were all over the place, and that is why he failed in the Eyes of God.

=9961, טטו‎א, tatua

ta=hired a harlot

tu=became visually impaired as if peering through smoke

ah=and created a fad

=No political parties.

The City on the Hill that Watches sees through the worship of the wrong things and finds what is insightful, intelligent, brilliant and miraculous in the writing of our ancestors and projects itself forward, as far as possible in the building of a free and prosperous people that are utterly untroubled about a single thing.

To worship, publish the peace and live within it, knowing God was right to tell us to do it, this is verily the cause of the ecstasy of worship. For this to be possible we need a King and Court that are willing to invest in it and stand behind the Agreement mankind made with God so far now in the distant past.

[600shekels]

2 Chronicles 20: 14-19. "The Ecclesiastics."

14 Then the Spirit of the Lord came on Jahaziel son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite and descendant of Asaph, as he stood in the assembly.

15 He said: “Listen, King Jehoshaphat and all who live in Judah and Jerusalem! This is what the Lord says to you: ‘Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God’s. 

16 Tomorrow march down against them. They will be climbing up by the Pass of Ziz, and you will find them at the end of the gorge in the Desert of Jeruel. 

17 You will not have to fight this battle. Take up your positions; stand firm and see the deliverance the Lord will give you, Judah and Jerusalem. Do not be afraid; do not be discouraged. Go out to face them tomorrow, and the Lord will be with you.’”

18 Jehoshaphat bowed down with his face to the ground, and all the people of Judah and Jerusalem fell down in worship before the Lord.

19 Then some Levites from the Kohathites and Korahites stood up and praised the Lord, the God of Israel, with a very loud voice.

Jahaziel= "God is a Visionary's Window."

חזה

The verb חזה (haza) means to see or behold. Noun חזה (hozeh) means seer or visionary. Nouns חזות (hazot), חזות (hazut), חזיון (hizzayon) and מחזה (mahazeh) mean vision, anything between the mere act of seeing to experiencing a prophetic apparition. The noun מחזה (meheza) literally describes a place or instrument of vision and is the word for window.

Zecharaiah= Who offer the Regalia back to Him through the Generations

זכר

The verb זכר (zakar) means to remember, to deliberately review, or to cause to remember or review — by means of public oration, urging and pleading, physical memorials, and so on.

Noun זכר (zeker) means remembrance, memory, memorial or invocation. Noun זכרון (zikkaron) or זכרן (zikkaron) denotes a memorial or token — a memorial day, altar-plates, stones, crowns, books, proof of citizenship, even spoils of war. Noun אזכרה ('azkara) refers to a memorial-offering.

Noun זכור (zakur) and noun and adjective זכר (zakar) mean male. This noun denotes the male of humans and animals, and marvelously illustrates the parallel between sexual reproduction and the learning process,

Benaiah= What is built by God reinforces what is built by God

בנה

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Jeiel= the Nation that resonates between these elements becomes a vibrant living thing.

חיה

The verb חיה (haya) means to live and life is all about resonance between elements — molecules working together to make a living cell, cells working together to make a living organism and human minds working together to make a living nation.

Adjective חי (hay) means living and adjective חיה (hayeh) means lively. Noun חיה (hayya) means life or living thing, and may also be used to describe a vibrant community. Plural noun חיים (hayyim) literally means livings but describes the whole palette of activities a living being engages in: one's making-a-living.

Mattahniah, a Levite= Those who know, understand, and contribute their brilliances are the Parents of its Freedoms

נתן

The shape-shifting verb נתן (natan) means to give in a broad bouquet of senses, from regular giving or bestowing, to setting or putting, to transforming one thing or situation into another.

This verb's three nouns מתן (mattan), מתנה (mattana) and מתת (mattat) all mean gift, again broadly ranging from a regular present to an offering to an innate talent (being "gifted").

Asaph= They are the hive, the bees, the honeycomb and the honey which is taken

אסף

The verb אסף ('asap), means to gather or collect, mostly in reference to harvests, and with a connotation of removal. The nouns אסף ('osep), אסיף ('asip), אסף ('asop), אספה ('asepa), אספה ('assupa) and אספסף ('asapsup) all express nuances of the act of gathering, things gathered, collections or storages. Also note the similarities in form with the ספף  סוף  ספה (spp swp sph) cluster of words, which all have to do with the extraction of one continuum from another.

Pass of Ziz=

צוץ  ציץ

The verb צוץ (sus) or ציץ (sys) means to bloom or blossom and the noun ציץ (sis) means flower or blossom. But instead of a "flowering" or emerging of petals, these words for flower appear to mostly commemorate the dropping of petals, which is what happens when a pretty blossom collapses and turns into a juicy, seed-bearing fruit. The noun ציצת (sisit) describes a bundle of hair or a tassel on a garment.

Jeruel= Impulses towards the Instructions

ירה  ירא

The verb ירה (yara) describes the bringing about of a unified effect by means of many little impulses (arrows, stones, words, instructions, rain drops, and so on). Noun יורה (yoreh) refers to rain that falls during the first period of the agricultural year, when seedlings bud but don't bear fruit yet. Noun מורה (moreh) may either also refer to early rain, or it means teacher, who is a person who teaches children who can't think for themselves yet. Noun תורה (tora), refers to any set of instructions (hence the familiar word Torah).

The verb ירא (yara') describes the same process, but rather from the perspective of the receiving "soil": to revere, to pay heed to, and in extreme cases: to fear. Nouns יראה (yir'a), מורא (mora') and מורה (mora) cover the broad spectrum between reverence and fear, between anything awe-inspiring and anything terrifying.

The Tanakh says anyone who passes by the "Unopened Blossom" of the future cannot resist the impulse to want to be a grown up- to look, walk, and talk in the manner of a human male of outstanding natural beauty.

When brutes, briggands and fools respond to theirs and come to town, trying to rob others of their instincts to be fully formed and satisfy their curiosity about all the ways they might be happy during this lifetime, then the Law, the judges, the officers, the courts, the Administrators have to defer to the Ordinances and do what they must to turn back all threats to the field and to the hive.

Those who value protecting civilization from disturbances understand the first fortress wall is thought leadership. Hope, devotion, propriety, these are the Regal Thoughts a civilized people need to see buzzing about in the heads of their leaders and should challengers emerge, then they need to see them challenged.

The Tanakh says behind good leaders, men by whom God makes His Plans into "structures" are what are called Kohatites and Korahites, "accumulated knowledge and memory".

They roughly correspond to the Congregation of the Temple, the Rabbis, all the ecclesiastics -persons in search of ways to know God and be sovereign, at peace, learned, sociable and loving.

Behind the willpower of every government employee must be one of these ecclesiastics that understands how the Vision works, and why it must linger in our lives like a tempting fragrance.

[thegenealogy]

1 Chronicles 9: 7-13. "The Strong Hand."

The first people to resettle, continued.

7 Of the Benjamites, "the kindest."

Sallu son of Meshullam, the son of Hodaviah, the son of Hassenuah;

Meshullam=

שלם

The verb שלם (shalem) means to be or make whole or complete, and is also used to describe a righteous recompense or proper restitution (whether positive or not). The familiar noun שלום (shalom) means wholeness, completeness or peace.

Hodaviah=

הוד  ידה

The related verbs ידה (yada), to praise, and הוד (hod), to be worthy of praise, conjugate into such similar forms that it's often not clear which verb in which tense is used. From the verb ידה (yada), to praise, come:

The plural noun הידות (huyyedot), meaning songs of praise.

The noun תודה (toda), meaning confession or praise.

From the verb הוד (hod), meaning to be praise-worthy, comes the noun הוד (hod), meaning splendor, majesty, vigor, glory or honor.

Hassenuah=

Hassenaah, has-se-na'-ah (Heb.)--the thorny; the bristling; the thorn brush; the pointed.

His sons built the fish gate in the repairing of the wall of Jerusalem (Neh. 3:3).

8 Ibneiah son of Jeroham; Elah son of Uzzi, the son of Mikri; and Meshullam son of Shephatiah, the son of Reuel, the son of Ibnijah.

Ibneiah= to build the house of integrity

בנה

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Noun תבן (teben) means straw (the stems of grains), which was inserted into clay to enhance the structural integrity of the building. We do the same today with carbon fibers.

Jerohoam= whose people are countless

Elah= El is God

Uzzi= strength

Mikri=beatification

The verb μακαριζω (makarizo), meaning to happify: to make, reckon or declare untouchable (LUKE 1:48 and JAMES 5:11 only). This verb originally had a congratulatory ring to it but later morphed into the idiotic principle of formal beatification, which was and still is more a publicity stunt than anything pertaining to the Kingdom of Heaven.

Meshullam=wholeness, at peace

Shephatiah=

שפט

The verb שפט (shapat) means to judge or govern. Nouns שפט (shepet) and שפוט (shepot) mean judgment in the penal sense. Noun משפט (mishpat) denotes a ruling in a general sense; an ordinance or even custom or manner.

Reuel=friend of God

רעע

Most broadly, the root רעע (ra'a') describes compartmentalization: to break some continuum apart into separated elements. Human minds are designed to be nodes of a much greater network of exchange, and must continuously interact to maintain a liquidity of wisdom — hence the noun רע (rea'), meaning friend or companion (and hence too the story of the Tower of Babel).

Ibnijah=to build a dynasty

בנה

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

9 The people from Benjamin, as listed in their genealogy, numbered 956. All these men were heads of their families.

The Gematria for 954 is "the number fourteen" which is the Hand of God:

Our Sages teach that the number fourteen symbolizes the "strong hand" or "yad hachzaka" (יד החזקה) of Moshe, who was the recipient of the Torah.[1]

"To be whole and complete, worthy of praise, repair the hole in the wall, the fish gate, and build a House of Integrity with a dynasty that follows, using the Liquidity of Wisdom. Those in the Family are consigned to rule in a customary manner, befriend all on behalf of God as His Right Hand."

The Torah was instituted by God to nurture our innate desire to be of an ethical nature. This is supposed to translate into regulation by a standing structure called government. While we want to look and feel righteous, God says that is not enough, we must be required to act on these feelings and that is why certain aspects of human behavior are mandated by law.

Respect for this partnership between the Church and the State has been seasonal at best, thus God also decreed the Royal Line of the Kohens uphold the traditions in the Torah for all time. This is the essence of the Torah Tantra of the Resettling of the City of Jerusalem and its Outskirts.

[occvltswim]

Sarcophagus of Harkhebit "Royal Seal Bearer, Sole Companion, Chief Priest of the Shrines of Upper and Lower Egypt, and Overseer of the Cabinet", 595–526 BC, Saqqara, 26th dynasty of Egypt. It is very similar in style with the Phoenician Tabnit sarcophagus.

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Mummified remains of the Sidonian King Tabnit ll from approx. 500 BC

[shadowsofthecedars]

The inscription of King Eshmunazar

Eshmunazar II, King of the Sidonians, left this inscription on his sarcophagus:

‘ In the month of Bul, in the fourteenth year of the royalty of King Eshmunazar, King of the two Sidons, son of King Tabnit, King of the two Sidons, King Eshmunazar, King of the two Sidons, said as follows: I am carried away, before my time, the son of (few) days, an orphan, the son of a widow. And I am lying in this coffin, and in this tomb, in the place which I have built. Whoever you are, of royal race or an ordinary man, may he not open this resting-place, and may he not search after anything, for nothing whatsoever has been placed into it. May he not move the coffin in which I am resting, nor carry me away from this resting-place to another resting-place.

Whatever a man may tell thee, do not listen to him: For every royal race and every ordinary man, who will open this resting-place or who will carry away the coffin where I repose, or who will carry me away from this resting-place: may they not have any funeral couch with the Rephaim, may they not be buried in a grave, and may there not be a son or offspring to succeed to them, and may the sacred gods abandon them to a mighty ruler who (might) rule them, in order to exterminate that royal race or man who will open this resting-place or who will take away this coffin, and also the offspring of this royal race, or of that ordinary man.

There shall be to them no root below, nor fruit above, nor living form under the sun. For I am carried away, before my time, the son of (few) days, an orphan, the son of a widow.

For I, Eshmunazar, King of the two Sidons, son of King Tabnit, King of the two Sidons, the grandson of King Eshmunazar, King of the two Sidons, and my mother Amoashtart, the Priestess of Ashtart, our mistress, the Queen, the daughter of King Eshmunazar, King of the two Sidons:

It is we who have built the temple of the gods, and the temple of Ashtart, on the seaside Sidon, and have placed there (the image of) Ashtart in Shamem-Addirim. And it is we who have built a temple for Eshmun, the holy prince, at the purple shells river on the mountain, and have established him in Shamem-Addirim. And it is we who have built the temples for the gods of the two Sidons, in the seaside Sidon, tile temple of Baal-Sidon and the temple of Ashtart-face-of-Baal.

Moreover, the Lord of Kings gave us Dor and Japha, the mighty lands of Dagon, which are in tile plain of Sharon, in accordance with the important deeds which I did. And we annexed them to the boundary of the land, that they would belong to the two Sidons for ever.

Whoever you are, of royal race or ordinary man, may he not open it and may he not uncover me and may he not carry me away from this resting-place. Otherwise, the sacred gods shall abandon them and exterminate this royal race and this ordinary man and their offspring for ever. ’

[spainhistoryteacher]

Los fenicios: política

Buenos días desde Academia Cruellas. Hoy centramos nuestro post en un pueblo muy peculiar: los fenicios.

En las antiguas civilizaciones orientales, la política y las instituciones religiosas pueden llegar a ser lo mismo y nunca los podemos entender como poderes independientes. Los dos grandes centros de poder son el Palacio y el Templo. Al mismo tiempo, es muy frecuente que el jefe de ambos sea la misma persona. La sintonía entre las dos instituciones nos indica un buen funcionamiento del sistema. Cuando Salomón quiso dar una nueva imagen arquitectónica de su país, llevó a cabo la reforma del la casa de Dios y la suya propia. En lo poco que conocemos de las ciudades fenicias, parece que sigue el mismo guión: el poder monárquico hereditario coincide con el ejercicio del sacerdocio de la divinidad principal de la ciudad e incluso hay muchos reyes fenicios que anteponen los títulos religiosos a los políticos.

Esta coincidencia de poderes en la misma persona evita muchos conflictos. Ahora bien, no tenemos que perder de vista que en el mundo fenicio el motor fundamental es el poder económico y comercial detentado por una gran cantidad de familias cuya influencia también se nota en la forma del gobierno y en la participación en los actos religiosos.

EL PODER FUERA DE LA CIUDAD

La nación fenicia no existió nunca como una organización política, y sólo la proximidad geográfica, la identidad étnica y la comunidad de intereses comerciales permite globalizar en un sentido más amplio el nombre de un país que nunca quiso convertirse en un Estado. Es difícil saber las interelaciones existentes entre las ciudades por la ausencia de documentos internos, ahora bien, de alguna forma se debería de haber formalizado la dominación. Las ciudades de la costa parecen tener en común en el modo de explotación de la riqueza maderera de las montañas, pero a parte de esto, no sabemos si hubo buen entendimiento, acuerdos,…. Por otro lado, el concepto de ciudad como unidad política no parece tener grandes variaciones a lo largo de la historia fenicia: incluso que un mismo rey extienda su poder sobre dos ciudades no implica que se establezca un gobierno común y que no se mantengan las instituciones urbanas correspondientes.

Cuando Ithobaal asumió el trono de Sidón junto al de Tiro ambas ciudades reconocen durante más de un siglo a la misma dinastía, ahora bien, no hay ningún dato objetivo que justifique pensar en una sumisión de Sidón a Tiro por la violencia, ni podemos afirmar que Sidón dejara de tener una administración autónoma; no hay además ninguna figura institucional ni cargo funcionarias que exceda las competencias exclusivas de la ciudad.

Una situación diferente pudo ser la de los lazos entre las metrópolis fenicias y sus colonias en el Mediterraneo. En Chipre, el gobernador de una ciudad se llamaba siervo de Hiram; los cartagineses mantuvieron durante muchos siglos su tributo anual a Tiro de un décimo de las ganancias comerciales. Ahora bien, tampoco conocemos la forma y los contenidos de unas posibles relaciones institucionales entre ciudad originaria y fundación colonial

LA MONARQUÍA SAGRADA

El sistema de gobierno de las ciudades fenicias tenia siempre a su frente a un rey, al estilo de los antiguos países del Oriente Próximo. Se mantuvo la figura real como máximo representante de la ciudad y se reconoce el derecho de sucesión hereditaria en el puesto. El rey fenicio suele adoptar los atributos de autoridad sagrada comunes a los monarcas orientales; se le representa sentado en el trono, soportado por las figuras aladas (los querubines de la Biblia), que sirve también de asiento a las divinidades y lleva los atributos de éstas. Es también el sumo sacerdote de la divinidad tutelar de la ciudad, y es frecuente que anteponga este título al de la realeza, como si aceptar un origen teocrático de la autoridad y el rey encarnara las funciones de representante divino para justificar su poder. Ithobaal de Tiro, Tabnit de Sidón y Eshmunazar de Sidón se denominan sacerdotes de Astarté, al igual que Ozbaal de Biblos aparece como sacerdote de la señora.

INSTITUCIONES Y CARGOS PÚBLICOS

En el ejercicio directo del poder político observamos la existencia de organismos representativos a través de los cuales la poderosa clase mercantil hacía sentir su influencia en los asuntos de gobierno diario. El poder civil y militar, aunque dependientes del rey, tenían un responsable superior cuyo sistema de nombramiento desconocemos. Otra institución de alto rango era una asamblea o consejo consultivo, cuya opinión debía tenerse en cuenta en los asuntos importantes. Zakerbaal de Biblos reúne a este consejo para estudiar el problema del egipcio Wenamón. En el orden interno su poder debía ser semejante al del propio rey. No podemos establecer el sistema de composición de este consejo; debía de estar integrado por la nobleza comercial denominada en la Biblia príncipes mercaderes o príncipes del mar; a través de sus miembros de mayor edad y respetabilidad.

EL MODELO CARTAGINÉS

A pesar de las duras críticas de los griegos y romanos a sus enemigos púnicos, los antiguos trapacistas reconocían que el sistema político de Cartago era digno del mayor respeto debido a una organización democrática. El primero en expresar este reconocimiento fue Eratóstenes, quien desestimaba la rígida división entre griegos y bárbaros, por el refinamiento en las costumbres de muchos extranjeros y por las instituciones democráticas, verdaderamente admirables, de romanos y cartagineses.

Polibio situaba a los cartagineses dentro de un pequeño grupo de pueblos realmente democráticos en su constitución formal y en su funcionamiento, entre los cuáles estaban los creyentes y los espartanos. Pero es en la Política de Aristóteles donde encontramos las referencias más exactas y detalladas sobre la organización política cartaginesa: “Los cartagineses pasan por tener una buena constitución, superior a otras bajo muchos puntos de vista y semejante sobre todo a la de los espartanos. (…) Muchas instituciones de Cartago son buenas, y es signo de una constitución bien fundada que el elemento popular permanece fiel a la propia organización constitucional y que no haya habido nunca, cosa digna de mención ni una revolución ni un tirano. (…) El rey y el consejo de los ancianos son análogos a los reyes y los ancianos de Esparta, pero la ventaja consiste en que los reyes cartagineses no pertenecen a la misma familia, ni a una familia cualquiera, y si hay una familia superior, son escogidos en ella por elección más que por edad. De hecho, una vez adueñados de poderes considerables, si son insignificantes pueden hacer mucho mal, como lo hicieron ya al Estado espartano”

Al hablar de reyes electivos Aristóteles se debe referir a los sujete o jueces que se conocen por la epigrafía y por otros textos. Estos eran los máximos responsables del gobierno, no poseían nunca una autoridad familiar o hereditaria, pero si son escogidos entre familias con suficiente capacidad económica para que no abusen del poder en su propio beneficio. Los bufetes estaban encargados de la administración jurídica y eran los encargados de convocar al Senado, presidirlo y regular sus sesiones.

El Senado o Consejo de Ancianos era el alto órgano de legislación y deliberación, compuesto por trescientos representantes elegidos entre las principales familias de la ciudad y renovados periódicamente. A ellos les correspondía la supervisión del poder militar, la declaración de la paz y de la guerra, la admisión de embajadores, toda la política exterior y la promulgación de las leyes. Las actividades de los bufetes y del Senado se basaban en propuestas debatidas y acordadas por los dos organismos que, en caso de coincidencia, podían ejecutar las decisiones, pero que si no llegaban al acuerdo estaban obligados a someter la cuestión a las opiniones de la Asamblea del Pueblo.

En la Asamblea participaban posiblemente todos los hombre libres con cierto nivel económico de la ciudad, a partir de una edad que desconocemos, pero no participaban ni los extranjeros ni los esclavos. La eleción de bufetes y jefes militares también recaía sobre la Asamblea, la cual podía tomar decisiones legislativas especiales. Así, cuando Anibal fue elegido sujete, impulsó una cierta revolución democrática al promover en la Asamblea y sin la aprobación del Senado, la transformación de los cargos vitalicios del Consejo del Ciento en anuales.

Aunque la estructura política de Cartago no sea aplicable a lo que desconocemos de la ciudades fenicias, podemos considerar que de ellas procedía el concepto general del poder emanado directamente del pueblo y que este mismo sistema sería el utilizado por las restantes colonias. No existe aquí una superestructura religiosa que confunda sus atribuciones con el poder civil, aunque nunca hay que olvidad una cierta protección divina en los asuntos comerciales y militares. La institución monárquica hereditaria tampoco resultaba necesaria, de forma que es difícil de precisar si el establecimiento original de la colonia por la princesa Dido de Tiro dio origen a una dinastía extinguida en los primeros siglos de su historia, o si la realeza no llegó a existir siquiera con esta categoría, manteniéndose siempre un reconocimiento de prestigio sagrado a la casa real de la propia Tiro.

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[chocolateheal]

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[honour-speaks-photos]

The Istanbul Archaeological Museum . .

The collection of the Archaeology Museum Turkey’s first museum houses over one million artifacts belonging various cultures.

You will find displayed here important artifacts such as the Sarcophagies of Alexander the Great and King Tabnit. Also housed are remarkable artifacts including the Mourning Women Sarcophagus, and the Brankhit Sculptures of the Didim-Milet Sacred Way, belonging from archaic period utill late-Roman period as well as Assyrian, Babylonian and neo-Hittite artefacts. Besides archaeological artifacts, one can enjoy seeing various valuable objects from the pre-islamic Arabian Peninsula, Mesopotamia, Egypt and Anatolia in the Ancient Orient Museum as well as some outstanding tile and pottery samples by Seljuk and Ottoman in the Tiled Kiosk Museum . . Music by @erdemergun_ . .

[spicyspangledprincess]

Pepper kissed Tony's temple as they stood there and watched Rhoda play with her tabnit as she yawned. Car rides thabkfully wore her out from all the excitement and she was usually good for naps day one of travel. That wouldnt last long as she transformed from infant to toddler. "Well... As much as I really did love our first home together at that location...and the unique architecture... What if... What if we build somewhere else? Still in Malibu on the ocean. But... A new location. A new home, new start... We can build it for our needs. With that same quirkiness but more... Family friendly?"

Closed|| Here Be Hope