#as a reference to the power of the golden calf

[toastedseavegetable]

have been enjoying the faust operas lately, gounod's in particular

[the-witchs-cafe]

Hi there- I hope it's not too much to ask, but, if that's alright, do you have any advice on designing witches in general? Or if there's a certain philosophy you follow in regards to it?

It isn't at all, dearie! Thank you so, very much for asking in the first place!! I cannot emphasize how much this has warmed my heart ^^ /v v pos

My most important advice above all else...if you ask me, I say it's best to take all the time that you need- even if it took weeks, months, or even a year or two, it's best to allow your brain to cook at its leisure. In the meanwhile, I also recommend setting up a way you could archive any and all inspirations/ideas that come your way- whether we're talking about an inspiration board or even a discord server that only exists to compile information, just find a method that best suits yourself and stick with it.

Don't be afraid of going off the walls when designing the witch themselves, either; so long as a theme has been established and everything is sticking to it, you won't have a thing to worry about.

I mean, come on! Ophelia is dubbed as the Witch of Wudan, with a European name serving as a reference to Hamlet, possesses a candle for a head, and has powers over illusions. Candeloro, meanwhile, is a headless little toy known as the "witch of dress-up", whose labyrinth possesses a river of blood contrasting with the idyllic scenery of her labyrinth, and had taken all the measures she's managed to come up with in order to keep her familiars from leaving her alone.

To bring my own creations into the spotlight of shame, and ironically so when considering who he was, Sayf al-Muharib is the Gladiator Warlock who resembles a sheep-wolf hybrid with design elements invoking both the Golden Calf and a "wolf in sheep's clothing" (full credit goes to @gummybonebanes for the wolf part esp), is constantly burning/melting so that he could further imitate his hero, has an Arabic name that means "the warrior's sword" in spite of Gladiators being a mainly Roman thing and his weapon being a HALBERD, and the center of his labyrinth even looks like a soccer arena once you take a good look at it.

All these aspects may look like they make little to no sense for them to be put together, but, once you look at them a little closely and inspect the people they once were, it all begins to fall into place. Like working with individual cogs of a machine, just try to find the piece that keeps the design operational and working in the manner that befits what you had in mind. I also recommend looking at other media that possess story elements that happen to be similar to PMMM's witches for further inspiration as well, such as the Baal bosses from the Bravely series, or the abyss enemies and the concept of the samsara from Genshin Impact.

Finally, and I know this sounds corny as hell, but...don't stress about the design and the labyrinth too much, and try not to push yourself to write even when you're nervous or are dealing with other unrelated strifes. The reason why I regret how Bianchi and Liang-Hui turned out they way they did is because I was, for lack of better terms, not at all in the chillest of moods to write, and, boy, do I regret that now. Find the right mindset and mood you want the labyrinth to embody, try to capture that very emotion and sensation, and just go from there!

For example, the reason why Kealamauloa Kinimaka's labyrinth is the way it is and why I am so proud of it is because not only does every little detail symbolize an aspect of Hau's life, but it invokes a certain emotion; comfort and disconnection from the struggles around you, and, by letting go, you could even float high up to the skies. Sayf al-Muharib's, meanwhile, invokes the emotion of being watched at all angles; denied of freedom by the people surrounding you as you struggle to strive forwards through these suffocating hallways, with the withered statues of his older brother looking down on him- casting a reflection of the beast and failure he has become.

Remember, a labyrinth is the "mental headspace of a magi prior to witchification", as stated by the creators themselves; it can be interpreted as their own worldview and how they saw themselves in the story they're in, the magnitude of their life struggles in their eyes, or are just places that exist to keep the witch's wounds wide open at all costs- a cage forged from their own curses, locking them in this eternal hellish state. Don't be afraid to exaggerate aspects of their lives when it comes to labyrinths; make us plunge into the eyes of the magical people they once were and how they saw their problems! It is all about perspective here.

Best of luck and wishes, anon- and godspeed!

[mybeautifulchristianjourney]

The Golden Calf

1 When the people saw that Moses delayed to come down from the mountain, the people gathered themselves together to Aaron, and said to him, “Up, make us gods, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” 2 And Aaron said to them, “Take off the rings of gold which are in the ears of your wives, your sons, and your daughters, and bring them to me.” 3 So all the people took off the rings of gold which were in their ears, and brought them to Aaron. 4 And he received the gold at their hand, and fashioned it with a graving tool, and made a molten calf; and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, “Tomorrow shall be a feast to the Lord.” 6 And they rose up early on the morrow, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink, and rose up to play.

7 And the Lord said to Moses, “Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves; 8 they have turned aside quickly out of the way which I commanded them; they have made for themselves a molten calf, and have worshiped it and sacrificed to it, and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” 9 And the Lord said to Moses, “I have seen this people, and behold, it is a stiff-necked people; 10 now therefore let me alone, that my wrath may burn hot against them and I may consume them; but of you I will make a great nation.”

11 But Moses besought the Lord his God, and said, “O Lord, why does thy wrath burn hot against thy people, whom thou hast brought forth out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘With evil intent did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth’? Turn from thy fierce wrath, and repent of this evil against thy people. 13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou didst swear by thine own self, and didst say to them, ‘I will multiply your descendants as the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it for ever.’” 14 And the Lord repented of the evil which he thought to do to his people.

15 And Moses turned, and went down from the mountain with the two tables of the testimony in his hands, tables that were written on both sides; on the one side and on the other were they written. 16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables. 17 When Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.” 18 But he said, “It is not the sound of shouting for victory, or the sound of the cry of defeat, but the sound of singing that I hear.” 19 And as soon as he came near the camp and saw the calf and the dancing, Moses’ anger burned hot, and he threw the tables out of his hands and broke them at the foot of the mountain. 20 And he took the calf which they had made, and burnt it with fire, and ground it to powder, and scattered it upon the water, and made the people of Israel drink it. — Exodus 32:1-20 | Revised Standard Version (RSV) Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved. Cross References: Genesis 6:11; Genesis 12:7; Genesis 24:22; Genesis 35:4; Exodus 14:11; Exodus 20:3-4; Exodus 20:23; Exodus 31:18; Exodus 33:3; Exodus 33:13; Exodus 34:1; Numbers 14:12-13; Numbers 14:15; Numbers 16:21; Numbers 25:2; Deuteronomy 7:25; Deuteronomy 9:8; Deuteronomy 9:16-17; Deuteronomy 9:26; 1 Samuel 15:11; 2 Samuel 24:16; 1 Kings 15:13; 2 Chronicles 34:4; Acts 7:40-41; Acts 7:51; 1 Corinthians 10:7; 2 Corinthians 3:3; 2 Corinthians 3:7; Hebrews 6:13

[thefernmanner]

"The Tifar." From the Book of Sirach, "The Manner of the Fern" 7: 22-26.

Do you want the bull but do not want to pay for the baloney? Are you concerned about chastity and sensibility? Do you think marriage is a great task that is wasted? If yes, then this frame, which is focused on herding cattle is for you.

Cattle represent monism. They are 229, רך‎ט‎, "soft, gentle." They represent the sacred aspects of the Torah that manifest through the discipline of the self. One must not attempt to weather the temperament of a bull no matter how good the baloney is. Sirach says that is a sin:

22 Do you have cattle? Look after them;     if they are profitable to you, keep them. 23 Do you have children? Discipline them,     and make them obedient[f] from their youth. 24 Do you have daughters? Be concerned for their chastity,[g]     and do not show yourself too indulgent with them.[h] 25 Give a daughter in marriage, and you complete a great task,     but give her to a sensible man. 26 Do you have a wife who pleases you?[i] Do not divorce her,     but do not trust yourself to one whom you detest.

A golden calf is the opposite of a regular piece of cattle. It represents greed and avarice, the lust for power rather than non-duality of a morally upright way of life. It will not give birth to a Godly way of life in the way of raising a real live cow.

The Values in Gematria

v. 22-23: Do you have cattle? Without cattle, "Leah" there are no possibilities for Jacob. Cattle are the object lessons contained in the Torah and the Tanakh that train the mind in the proper ways of an adult man. The Number is 7642, זו‎‎דב, zodev, "Eve's equipment."

God explained the meaning of Es, the Tree, to Adam and Evil but they didn't listen. Es means "to make a plan to learn how to open and close the eyes", to "make instruments of wood out of the tree."

Jews as we know are obsessed with wood, and this is stated at the onset of the Torah, and is more or less the focus of the rest of the tome. Once one gets a piece of wood, one has a long road ahead and it must be walked upon with dignity and grace. The possibilities for cattle ownership are many if one learns how to turn the Tree into wood.

v. 24-25: Do not show off your overindulgences. We covered this. Yes, one is allowed to go into the barracks and horse around with the monkeys, provided one does not have a jealous falcon waiting at home. The Number is 11155, קיאנ‎ה‎, kianu, "vomit."

v. 26: Do not trust yourself to one whom you detest. This does not refer to the wife of the husband but to the self. The Number is 9569, טהוט‎‎‎‎, tahot, "the signal of power."

The sign of a powerful man is one who is demure. Tifar, the horny place, the place where things come undone, that which causes us to fall, becomes Tifaret when one performs in a way that is worthy of praise from others.

So one herds cows based on the goal of becoming good at Tifaret which requires knowledge of the Mishpatim found throughout the Torah. One cannot have bragging rights without Tifaret, and one will not demonstrate Tifaret without these.

[theestervashti]

"The Thirteenth Day." From Esther 3: 12-15.

The genocide by the artsy fartsy Haman, a servant of the King of Persia continues. The god Marduk tried to get too Jewish with them and marry their king to a Jewish goddess and things went breasts aloft.

Things get worse as the story continues, but before we panic and worry the Persians were actually trying to kill Jews we need to look at the contest between magic and science, government and social work, citizenship and self-determination.

The King wants religious nonsense to go away. We all do. His advisor called Haman is supposed create an illustrious kingdom for him but he has no idea how. He is a pretender and turns to violence instead. He chooses to do it during Adar, the month of Majesty. He plans his total annihiliation of the Jewish people as a kind of event which will take place for all the world to see.

The text begins by referring to the Thirteenth Day, an unusual mention and states all the royal secretaries, the combined knowledge of the prior days must script out a way to create a uniform statement regarding the end of the traditions of the Jews.

The Thirteenth Day =973, טזג‎‎, "To introduce the present. To set out, to see it displayed."

Modernization is a good reason to kill all the Jewish people and start their lives over again. A good clean fresh read of the Torah using all that we know to interpret it and create a Judaism that is rife with tradition and also with full comprehension of its magnificent powers to reform the world and incite the Mashiach are the reasons we would submit to a mass murder during Adar:

12 Then on the thirteenth day of the first month the royal secretaries were summoned. They wrote out in the script of each province and in the language of each people all Haman’s orders to the king’s satraps, the governors of the various provinces and the nobles of the various peoples. These were written in the name of King Xerxes himself and sealed with his own ring.

 13 Dispatches were sent by couriers to all the king’s provinces with the order to destroy, kill and annihilate all the Jews—young and old, women and children—on a single day, the thirteenth day of the twelfth month, the month of Adar, and to plunder their goods. 

14 A copy of the text of the edict was to be issued as law in every province and made known to the people of every nationality so they would be ready for that day.

15 The couriers went out, spurred on by the king’s command, and the edict was issued in the citadel of Susa. The king and Haman sat down to drink, but the city of Susa was bewildered.

The bract ends by stating Susa, the mare was bewildered. This means the existence of good and evil in homeostasis has to change. There mustbe no such thing as evil anywhere in the world and for this to happen the entire world must be exposed to the Torah. This aspect of Judaism named in the Haggadah cannot be lost. The Rab says the evil half of the shekel, called the Golden Calf must be sacrificed if we are to stop all this bewilderment.

The Values in Gematria are:

v. 12: The secretaries were summoned. The secretary is the memory of what we learned in the Shule. The Number is 9782, in tazakh, "you won't win." "You can't win the war against thinking."

"People are meant to sit and think. That’s what grey matter does. It’s called contemplation and it’s something that our ancestors spent hours a day doing—while gazing at the stars, tending the sheep, or on those many long walks from place to place pre-Henry Ford. They were thinking about stuff. Whatever they wanted to think about.

No, not worrying. Not fantasizing. Proactively pondering a certain thought for more than 10 seconds. Contemplating.

Today our senses are inundated by a torrent of data buried within rivers of noise on all channels from all directions and attacking all senses until the brain simply has no RAM left for actual thinking. That’s why many of us seek out a person who will teach us how to make room for our own thoughts—a meditation or mindfulness coach. And, yes, they teach us how to calm and empty our minds. Very nice.

But they stop there. That’s the problem. That’s how contemplation gets hijacked. Meditation used to mean filling your mind with your own thoughts. Now it means emptying your brain from any thoughts at all.

Quietness. Serenity. Sounds so blissful. And it is. Until it becomes an end in itself. Then it’s a dead end.

Because that’s not what your mind was made for, that’s not what any of the original teachers intended, and that’s not what you, as a human being in this overwhelming world, need right now.

All that serenity is just a prerequisite to something far more vital and important: Thinking for yourself."

v. 13: Kill and annihilate the Jews. The Number is 12289, יבב‎‎חט‎, yebbechat, "you will whimper", also "thoughts of one's penis should come at the expense of the humiliation of one's neighbor."

"The verb יבש (yabesh) means to wither; to be or become dry (Joshua 9:5, Isaiah 15:6, Amos 4:7). There are some other verbs that basically mean to dry or dry up, but yabesh is used predominantly to indicate withering of plants and vegetables (or even souls or body parts). Oddly enough, typically this verb is used to describe the dryness of the earth after the flood of Noah recedes (Genesis 8:14), and the dryness of the Reed Sea that allows Israel to escape from Egypt (Joshua 2:10).

This verb's derivatives are:

The adjective יבש (yabesh), meaning dried (Numbers 6:3) or dry (Nahum 1:10, Job 13:25).

The feminine noun יבשה (yabbasha), meaning dry land (Exodus 4:9, Nehemiah 9:11, Isaiah 44:3).

The feminine noun יבשת (yabbashet), also meaning dry land. This variant is used only in Psalm 95:5 and Exodus 4:9.

The verb בוש (bosh) means to be ashamed (1 Samuel 20:30, Isaiah 29:22, Jeremiah 6:15). Another verb that means to be ashamed, namely חפר (haper II), appears to predominantly express private feelings of shame and responses thereto, whereas the verb בוש (bosh) seems to emphasize a being publicly disgraced, almost to the point where it begins to mean a being expelled or cast out. Note that where יבש (yabesh) means to become dry, חפר (hapar I) means to dig, either to cover something up (perhaps something shameful) or to search for something (perhaps for water during dryness).

It appears that to the Hebrews the act of being ashamed was based on the act of being weak or weakened, which explains the social aspect of our verb בוש (bosh), since weakness is always measured relative to something/one stronger.

It stands to reason that the Hebrews recognized dryness, weakness and shame as being kindred, and that a flaccid penis reflected these states, whereas an erect penis reflected tautness, strength and confidence. In antiquity, one's emotions were thought to be seated in the lower abdomen, whereas the penis was the seat of a man's will (John 1:13).

This would, at the same time, force Israel's rather unique chastity laws to flow over into the social arena and dictate one's general attitude towards others. In other words, a man should deal with another man irrespective of both men's social or financial status and even of both men's degree of learning and wisdom.

Those are all "private" things and a man may utilize his own strength and plenty to give joy and posterity to his own household, but not to his neighbor's, so to speak. One's own blessings should not result in the humiliation of one's neighbor."

v. 14: Be ready for that day. This refers to the onset of the Mashiach. The Number is 12900, יבץ‎ "the egg." The egg represents the position of the Jewish people before they started a new life of their own.

We unfortunately, are still sitting inside the chicken.

From Judges 21:

25 In those days Israel had no king; everyone did as they saw fit.

v. 15: The couriers went out. The Number is 11043,יעפשדרג, will upgrade. When the faculties go in search of enlightenment, as the stallion goes out in search of a mare, then things change. The Torah and Tanakh and traditions of the Jewish people have been in a state of hibernation for too long and the enemy is taking advantage. The attack on the Jewish people by Haman an illustrious fool that asshole Donald Trump, is happening to us right now. The Book of Esther says we must meet it and defeat it brilliantly, and not in a flurry, but forever.

[princeofgod-2021]

LIGHT OF LIFE 518

John 1:4

DIVINE ORDER 83: God Seekers 12

Gen 4:26 And a son was also born to Seth, whom he named Enosh. AT THAT TIME PEOPLE BEGAN to worship the LORD. NET

Our Altars Today 2

What has a NAME got to do with Altars please?

Nothing really beloved, but let us review a few things.

You see, even the Altars that men built in those days, where they supposed they were offering to God, was questioned by God Himself.

Their “obvious” devotion was too plain in God’s sight.

Amo 5:25-26 DID YOU BRING SACRIFICES AND OFFERINGS TO ME IN THE WILDERNESS FOR FORTY YEARS, O house of Israel? But you lifted up your images—Siccuth your ‘king’, and Chiun, your star gods—which you made for yourselves, TLV

It means that all the Altars Moses built by God’s instructions, were a waste of time. They pretentiously reserved their own altars and idols in their hearts.

It’s evident that many never discarded idols like the golden calf from their minds. They secretly lusted after such.

Eze 14:3 “Son of man, THESE MEN HAVE TAKEN THEIR IDOLS INTO THEIR HEART, AND PUT THE STUMBLING BLOCK OF THEIR INIQUITY BEFORE THEIR FACE. Should I be inquired of at all by them? WEB

This seems a steady, consistent problem notable to God and He kept saying it to all.

Isa 29:13 The Lord said, "These people claim to worship me, but their words are meaningless, and their hearts are somewhere else. Their religion is nothing but human rules and traditions, which they have simply memorized. GNB

You know, when God referred to Israel as “these people”, it shows that they are strange to Him, right?

I mean, how would you feel if someone’s is praising you but right before you, he is ogling someone else?

This is how you know that Altars of Men could only be transient, even if Jesus never came.

That’s why is is more a matter of NAME than ALTARS. Again…

Mat 18:20 For wherever two or three COME TOGETHER IN HONOR OF MY NAME, I am right there with them!” TPT

So now, imagine again that God gave instructions to make a snake statue, but the people eventually called it a name of their own, related to idols, and worshiped it instead of God.

2Ki 18:4 He removed the high places, and brake the images, and cut down the groves, and BRAKE IN PIECES THE BRASEN SERPENT THAT MOSES HAD MADE: for unto those days THE CHILDREN OF ISRAEL DID BURN INCENSE TO IT: AND HE CALLED IT NEHUSHTAN. KJV

If we still made personal Altars today, people of different generations will go there, idolize it and call it their own “developed” names and bow to it.

So, today, it is the name of the person we are gathered before that is important, not really the Altar.

Gen 49:10 THE SCEPTRE shall not depart from Judah, nor A LAWGIVER from between his feet, UNTIL SHILOH COME; AND UNTO HIM SHALL THE GATHERING OF THE PEOPLE BE. KJV

Jesus is that LAWGIVER with the sceptre and only in His name will we come before God.

His name becomes the “virtual” Altar upon which your sacrifices are offered.

Joh 16:26 Then you will be able to ASK THE FATHER FOR THINGS IN MY NAME. I'm not saying that I will have to ask the Father for you. ERV

Some people excessively idolize their spiritual Leaders. Do you know that there is way you emphasize “the God of our father in the Lord” that it become offensive to God?

You have indirectly made him your altar upon which you offer to God and that’s competitive.

Elisha only said it once: when “Power” was about to “change hands”.

2Ki 2:14 He took the coat and struck the water with it. He asked, "WHERE IS THE LORD GOD OF ELIJAH?" As he struck the water, it divided to his left and his right, and Elisha crossed the river. GW

Some ministers will preach and talk so much about themselves. They have indirectly made themselves gods and make room for simple-minded people to worship them.

Joh 7:18 HE WHO SPEAKS OF HIMSELF SEEKS HIS OWN GLORY, but he who seeks the glory of Him who sent Him is true, and no unrighteousness is in Him. MKJV

Let our Altars be the Name of Jesus, upon which we offer our sacrifices of Praise & Thanksgiving, and the Lord will give full regard to us all, IN JESUS NAME.

See you on Wednesday, as we proceed with this Subtopic.

Brother Prince

Monday, June 03, 2024

08055125517; 08023904307

[bookoformon]

The Book of Mosiah Chapter 10. "Parsha Samech." Begins.

King Laman dies—His people are wild and ferocious and believe in false traditions—Zeniff and his people prevail against them. About 187–160 B.C.

The Gematria for 160= A Century of Samech, or "violence inflicted on a nation."

ך

The verb סמך (samak), meaning to lean or lay upon, is mostly used in the phrase, "laying on of hands" (Exodus 29:10, Numbers 8:12), but it's also used in the regular sense of leaning (like a man with his hands against the wall - Amos 5:19), or figuratively, in the sense of God's wrath leaning on someone (Psalm 88:7) or someone's aggression leaning on a nation (Ezekiel 24:2).

1 And it came to pass that we again began to establish the kingdom and we again began to possess the land in peace. And I caused that there should be weapons of war made of every kind, that thereby I might have weapons for my people against the time the Lamanites should come up again to war against my people.

2 And I set guards round about the land, that the Lamanites might not come upon us again unawares and destroy us; and thus I did guard my people and my flocks, and keep them from falling into the hands of our enemies.

3 And it came to pass that we did inherit the land of our fathers for many years, yea, for the space of twenty and two years.

20=

"Every man over 20 years old …and give this offering to G‑d." (Ex. 30:14)

The Torah stipulates that the minimum age at which a person had to make his half-shekel contribution was from twenty years and up. The Torah revealed a secret here when it did not demand that males from the age of 13 and up had to make this contribution. Seeing the males are considered as adults from the age of 13, why would teenagers not have been liable for this ransom? They also participated in the Golden Calf episode!

Maturity is essential to…appreciate G‑d's message to man…

The Torah told us here that a person's personality [Nefesh] has not matured until age 20, as he had not had time to absorb and comprehend the various spiritual components that make up a true Israelite until he has reached that age. 

2=the exhaustion of all non-spiritual tendencies of the past:

The tzeireh is configured as two dots side by side. They repre­sent the Sefirah of Binah—understanding. Pardes Rimonim1 explains that the two dots signify the two luminaries, the sun and the moon, as well as the tzaddik and the baal teshuvah. When the Jewish people do teshuvah and Mashiach comes, G‑d will restore the moon to its original glory, commensurate with the power of the sun.

The teachings of Chassidus additionally explain that the two dots represent ratzo and shov;2 the passion of prayer that runs to expire into G‑d’s light, and the returning calmness of Torah study, also referred to as fire and water.

In addition, ratzo and shov are also interpreted as the self-nullification one experiences from spiritual bliss to the point of expiry, followed by a return to the material world to fulfill one’s mission in a body.

4 And I did cause that the men should till the ground, and raise all manner of grain and all manner of fruit of every kind.

5 And I did cause that the women should spin, and toil, and work, and work all manner of fine linen, yea, and cloth of every kind, that we might clothe our nakedness; and thus we did prosper in the land—thus we did have continual peace in the land for the space of twenty and two years.

Men are tillers, in fact the name Adam means "to till." They embody the unborn future. The traits that are work in a man determine what will come to the surface and become a part of constitutional reality through intercourse with a woman, who are spinerets of the habit.

The compunction against men tilling each other in the Torah is grossly misunderstood. Everyone tills everyone else based on the habits they have established within themselves. Of this there is no doubt. Whether life improves from our contact with each other during intimate exchanges the results always speak for themselves.

This is what is meant by clothing, the outer expression of what is going on underneath the cloth. The underpants, in particular are of super special critical importance. You can lie with your clothes not with your underpants. The Underpants always, always tell the truth about who you really are.

6 And it came to pass that king Laman died, and his son began to reign in his stead. And he began to stir his people up in rebellion against my people; therefore they began to prepare for war, and to come up to battle against my people.

Laman="Concealed refusal."

alam= concealed

ani= refusal

Obviously the Lamanites represent a stubborn refusal to till and spin. And wear dirty underpants.

7 But I had sent my spies out round about the land of Shemlon, that I might discover their preparations, that I might guard against them, that they might not come upon my people and destroy them.

Shemlon=

Shem= Conscious Knowledge Of The Whole Of Creation

Lon=Of the abode of the sun

To witness what is hidden in the creation that is of God, is the only way to confront the evil that men do, the result of the infirmities they hide in their hearts.

8 And it came to pass that they came up upon the north of the land of Shilom, with their numerous hosts, men armed with bows, and with arrows, and with swords, and with cimeters, and with stones, and with slings; and they had their heads shaved that they were naked; and they were girded with a leathern girdle about their loins.

Shilom=

ישר  אשר

Verb ישר (yashar) means to be straight or level. Adjective ישר (yashar) means right or upright. Nouns ישר (yosher), ישרה (yeshara) and מישר (meshar) mean uprightness or straightness. Noun מישור (mishor) describes a level place or plain.

+ om=

μωρος

The adjective μωρος (moros) means foolish or dimwitted and is the source of our English word "moron". Where this word comes from is officially a mystery, but it has to do with the noun μορον (moron), which means mulberry (see below), a proverbially small and red fruit, whose color has always reminded of primitivity: the dim glowing red just before sunrise (or after sunset).

The words ruddy and rude and even the name Red Sea still tell of that ancient association. Our word's opposite, namely a brightly lit illumination or enlightenment, is the sum of all colors.

Verb אשר ('ashar) covers a decisive progression or a setting right, and is often applied to describe happiness and prosperity (right on!). This is not due to a curious coincidence but to the obvious correlation of righteousness and efficiency. Righteousness in the Biblical sense describes a solid grasp of natural law, which leads to high levels of technology, social liquidity and thus peace and prosperity.

Shaved heads and bodies= no sense, education, or maturity. To be naked but for leather underpants while hairless in other places is blasphemy as it implies one is running amok, using the weapons of ones behavior without any kind of temperance at all.

9 And it came to pass that I caused that the women and children of my people should be hid in the wilderness; and I also caused that all my old men that could bear arms, and also all my young men that were able to bear arms, should gather themselves together to go to battle against the Lamanites; and I did place them in their ranks, every man according to his age.

=President Lincoln forced everyone to go to school and to learn at age appropriate levels.

10 And it came to pass that we did go up to battle against the Lamanites; and I, even I, in my old age, did go up to battle against the Lamanites. And it came to pass that we did go up in the strength of the Lord to battle.

11 Now, the Lamanites knew nothing concerning the Lord, nor the strength of the Lord, therefore they depended upon their own strength. Yet they were a strong people, as to the strength of men.

12 They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;

=People who don't understand scripture are a menace.

13 And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore bhe was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.

14 And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.

15 And again, they were wroth with him when they had arrived in the promised land, because they said that he had taken the ruling of the people out of their hands; and they sought to kill him.

16 And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them.

17 And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi.

18 For this very cause has king Laman, by his cunning, and lying craftiness, and his fair promises, deceived me, that I have brought this my people up into this land, that they may destroy them; yea, and we have suffered these many years in the land.

19 And now I, Zeniff, after having told all these things unto my people concerning the Lamanites, I did stimulate them to go to battle with their might, putting their trust in the Lord; therefore, we did contend with them, face to face.

20 And it came to pass that we did drive them again out of our land; and we slew them with a great slaughter, even so many that we did not number them.

21 And it came to pass that we returned again to our own land, and my people again began to tend their flocks, and to till their ground.

22 And now I, being old, did confer the kingdom upon one of my sons; therefore, I say no more. And may the Lord bless my people. Amen.

We do not number violent, ignorant, insentient men and find ways to propagate them and burden the land, or do we?

That would be like performing animal husbandry with cows that produce shitty milk, or slaughter bulls that produce stringy, flavorless hamburger patties.

Instead mankind is cultivatd and kept safe through this process of Shilom and Shemlon, "to witness and to know" which results in Zeniff, "harvested knowledge that balances."

The first rule we learn to this effect is "keep your hands to yourself" and "if you can't say something nice, don't say anything at all."

[marlowe1-blog]

The Book of Job Chapter 9

Job is not happy with G-d

So I decided that I should actually try looking up interpretations of this chapter because if I can find insight into John Cheever, I could find insight into the fucking book of Job. Seriously, people have been reading the Bible for centuries so they should have better insights into a bunch of literary critics reading a book by a middle 20th century writer who gets confused with other 20th century writers and is mainly known for a Seinfeld episode.

Nope. Fucking nope.

Like I said in the introduction to this part of the blog, people have been reading the Bible for centuries but they've been reading it BADLY. Seriously, one site took that "there's no one between me and G-d" bit and claimed that Job was begging for Jesus. Because an arbiter between humanity and G-d isn't ABSOLUTELY FORBIDDEN IN JUDAISM, whether that arbiter is a local deity, dagon or a golden calf. It's not like the idea of an arbiter between G-d and humanity is foreign to the writers of the book. They just didn't approve of it.

Then there's a site that is obviously uncomfortable with this chapter and goes "Job supposedly thinks that the world is unfair" ignoring the fact that Job is saying that everything is unfair. Outright. There's no supposedly about it.

As much as people want to read "everything will work out in the end" in Biblical stories, the Bible is not for children.

So the first part of this chapter Job 9: 1-24 is agreeing with Bildaad but then super-agreeing with him. Like yeah, I'm not really going to argue that G-d is all powerful. In fact, G-d is all powerful in such a way that he's totally huge and he performs the miracles and makes all the star patterns like the Orion and the Bear.

Weird passage is 9: 13 which says that under G-d, Rahab's helpers sink down. Only the meaning of Rahab is either "haughty" or "a sea serpent" or the name of the prostitute who helps Joshua sneak into Jericho. Seems like most are going with the whole sea serpent thing because if this book has a Leviathan, why not have Job reference a sea serpent.

Why the fuck does Job have so many kaijus? Job, the book about suffering and how bad things happen to good people, is also the book about fucking Godzilla.

But in this case, Job is all about G-d being a mean creator and how there's really nothing Job can say in his defense. G-d smashes everything and tames the sea serpent so what is Job supposed to do in complaining against G-d. He can't beat G-d and if G-d states that Job is guilty then Job is guilty.

So why should he bother? That's the main point of the chapter. There's no one to appeal to. G-d is not going to care for his arguments. Even if he washes, G-d will see all the inequity and soil him.

So yeah, G-d is just. But as far as Job is concerned, G-d's justice is nasty and condemns him.

Let's see where this one goes.

[movedtodykedvonte]

Thoughts on Sammy’s Prophethood

Fandom treats Sammy like some fanatical weirdo like every other word was Bendy’s name. As funny as that interpretation is, like there is a reason Sammy lasted so long and had all those lost ones under his control.

I get the ideas that he could easily be a deranged cult leader that killed anyone who crossed him but you gotta remember he’s way out numbered by the lost ones and searchers. Sammy doesn’t seem manipulative in his preachings and would most likely do what he does whether they followed him or not. So it’s my understanding that they are willingly at his side. Allison directly states that Sammy keeps them tamed, meaning that before the whole cult thing they may have been feral or at least way more hostile than simply idly crying or moping about. Sammy is the prophet, their prophet and that makes Sammy a powerful entity when everyone but like 4 people are on his side and follow his every word. (Even the butcher gang attack Henry during the chapter 5 village battle) No one fucks with Sammy cause he’s both unhinged as fuck and he has like an army of a devoted congregation ready to swing on you the moment they feel you threaten them or him. Say what you will but I would not mess with him if I was aware of this like everyone down there already is. Of course, Malice still attacks him in BATDS cause he’s on her terf and she has the advantages of her machines and weapons and a gun.

I also feel like people get the type of prophet he is wrong, (even he does) which enforces the idea he gets no respect or has any leeway in the studio.

A prophet by definition speaks or conveys a message for a divine being, Sammy believing that Bendy is his divinity. We know this is not true by the way Bendy treats him, but if you have read DCTL, you know that the ink in general speaks to him and only him this way. No other character describes the ink with such adoration as Sammy does when infected by it; Malice hates it, Allison describes it as a nothingness before something and everyone else actively avoids touching it. This implies the ink chose him and the ink itself is his divine entity… that he rejected. Sammy is a prophet, but has been following the wrong denomination essentially. so he’s a heretic but that’s a whole other can of worms. Of course, he can’t appease someone he was never meant to serve! Sammy is meant to be a seer but acts as a servant. The ink in the book wants him to sacrifice, to spread itself and it’s influence to as many “non-believers” as possible. Sammy in game disregards it, instead honoring one of its machinations, like a golden calf situation read the Bible to get this reference kids.

Even if he is wrong, the ink still chose him and a lot of the ink creatures know not to mess with things the demon or the ink favors. This kinda gets into headcanon and interpretation territory but it’s heavily implied Bendy doesn’t directly control the ink. He can pass through it and is more resistant than it but he again is something born of it. He is a separate being at this point, somehow shambling about with out a soul despite the ink that is full of them. The demon scares everyone cause it can send you back, not because it has any real influences or power over anything down there. It just acts like it does. If this is the case, it makes sense that the ink still influences and controls some of the discretion of its followers. If it really did choose Sammy, and still believes that he can give it what it wants, than whose to say it doesn’t influence the others to follow its prophet? Sammy is devote to his cause, loyal and literally the only protector and being down their that treats them with a twinge of humanity and respect. Mix that with the ink telling you he is a seer than you get people who would follow whatever inane bullshit he spouts.

The other characters are locked into areas or have few allies. Malice stays hidden in heavenly toys, not even waking her own hall due to the threats. Tom Boris and Allison make camps and avoid all other ink creatures. The only ones that seem to travel around willingly are the searchers, butcher gang, lost ones and Sammy. You can call him stupid for it but I see it more as he knows he doesn’t have to worry about much else attack him… disregarding his lord and a few or the more feral butcher gang.

I just think too many people play up the groveling part of Sammy’s devotion when you have to remember how much he has control of down in the ink. That his focus was appeasing Bendy and helping his flock survive. He’s not a god nor invulnerable (Tom Boris made us very aware of that) but I do remember Joey saying he can presented as such over the domain he oversees.

Just like the music department, his congregation is his domain and it benefits him greatly that it is so scattered.

[ichoosechoasandbeingqueer]

Frustrations (part 2)

This is Day 24 of Fili whumptober!

Warnings:  suffocation, claustrophobia, blood, loss of limb

Word count: 1283

After the cave in narrowly misses a still injured Fili, he struggles to survive.

Please refer to the warnings of this story.  If you go past this point you are consenting to reading this content. 

The rock slide had been sudden and powerful, forcing Fili into darkness as the stone crumbled around him. He brought his knees to his chest and hid his head in his hands as the crashing echoed around him. He felt the stones hit his body all over, winding him and bruising his already sore muscles.

Eyes clenched shut, he forced himself to keep breathing through the dust and dirt that swirled around him and he held himself in the fetal position. After what felt like an eternity of waiting with baited breath, the sound of crumbling rock slowly came to a stop, and the prince risked peeking out from behind his arms. His eyes were met with darkness and he squinted, his hand out in front of him and he crawled through the rubble trying to find a way out, his cane long forgotten.

Fili could hear his heartbeat in his ears as adrenalin pumped through his veins.

His abdomen burnt in pain as he moved and stretched but his fear outweighed his pain and he kept moving. His shaky fingers connected with stone and another tumble of stone fell onto his back and legs, one in particular sending a sharp stab of agony through his right calf and ankle. He choked back a sob as it shot through him and he tried to move away from it, his body being forced to remain where it was no matter how hard he pushed.

He struggled and fought until he collapsed, his energy spent and his body throbbing. For how long he laid like that in the darkness he didn’t know.

He couldn’t move, couldn’t fight, and the thoughts were starting to eat away at him. Was anyone coming to save him? Did anyone know he was here? Was this how he was going to die? All he could do was wait, his breaths become more and more shallow as the air in his little pocket of fallen stone was spent.

He didn’t trust his ears the first time he heard the voices around him, summing it up to his imagination. The second time however, he narrowed his eyes recognizing the voice.

“Kili! Kili I’m in here!” he screamed, the panic apparent in his voice.

“Fili?” his brother’s voice replied, “Fili are you there?”

“I’m here, please, I’m here. Don’t leave me in here!”  

“Hang on brother,”

He head was spinning at this point and he panicked as his brother’s voice disappeared.

“Kili?” he shouted, tears filling his eyes and forcing him to heave in his breaths with a struggle, “Kili? Brother? Where are you?”

He was answered with a clang against the stone wall that rung through his ears. It was followed by a second and third, and the prince whimpered as the sound drummed through him.

A glimpse of relief swelled in his heart as the end of a pick axe busted through the stone, letting in a stream of golden light from the outside. Fili reached his hand out with all his might to touch the rays, flinching as they disappeared.

“Fili!” his brother called out again, his voice clearer now that ever and Fili grinned as the looked to the hole in the stone and saw his brother, who seemed to be trying to stick his entire hand through the wall of stone.

The dark haired Durin let out a yelp as he was yanked away, and Bofurs face replaced his.

“Fili lad? You in threre?”

“Bofur! I’m here but I can’t move,”

Bofur seemed to think for a moment, “How far away from me are ya?”

“Bout two steps to your left,”

“Shit,” he muttered to himself, his eyes glancing around the pocket of stone with a practiced eye. When his eyes fell onto Fili he winced. “Okay, here the deal. We can’t pull down this wall without brining the entire wall down on top of ya. We’ll have to dig above ya and tunnel ya out through the other side. Its gonna be loud and long. I’ll hand ya over to Oin for now, just stay awake, ok? We need to hear ya yell if something comes down on your side,”

Fili watched helplessly as his friend disappeared and the light returned.

The next hour was filled with deafening noise somewhere above his head, Oin trying his best to keep Fili from hurting himself further and his brothers worried voice calling out to him each time he went quiet. His body ached with a vengeance, his throat scratchy and his head pounding. His leg had lost all feeling and the sharp noises made his muscles tense and clench in fear.

He had physically cried in relief as Bofur’s dirty face appeared behind him, hat and all, crawling through the small hole the mining team had made to retrieve him.

“Hey now Fili,” the miner hushed him, scooting closer and wiping away his tears, “You’ll be ok. Were gonna get you outa here, I promise,”

“M- my leg-” he croaked, but Bofur soothed him again.

“I know, just give me a sec to look at it ok?”

Fili could all but nod and Bofur crawled around him. The miner gave the rock a few taps, listening to the way the stone answered him. He made an attempt to move it but a screamed ripped from Fili’s throat as the pain erupted, it sensation doubled after so long of nothing.

“Ok, ok. Just hold on Fee, I need to move it and wrap what’s left of your leg to get you out ok?”

“What’s- What’s left of it? What the bloody halls does that mean?”

Bofur looked up at his in surprise, his face pale and his eyes wide, “Fili? Can you feel you leg lad?

“I- no, I can’t…”

“Lad, it’s crushed. Broken through. You didn’t… of course you didn’t know, just hold on hey?”

“No, no, no, no,” he chanted, shaking his head and struggling in panic. Bofur had to practically pin him down to stop him from moving and hurting himself further, shouting out to someone on the other side of the wall.

“Easy now Fili,” the miner whispered, holding him against his chest, “Just keep breathing, that’s it. Your doin’ well lad, that’s it, just breath,”

Fili cried out again as someone unknown took hold of his leg and Bofur held him closer and holding his head to look at only him. He heaved his breaths as he watched the miner’s eyes glace between his face and whoever was behind them.

Bofur was gentle and he rubbed his hand against Fili’s shoulders, at one point slipping his hat down onto Fili’s head and telling him how well he was handling it. The prince held onto his friend with all he had, pushing his face into the crook of his neck to scream as the stone was removed from his leg and the pain flowed through him once more.

His body went limp as they did so, his eye lids becoming heavy and his mind fuzzy.

He could hear Bofur telling him to stay awake, feel his body being dragged against stone, but all he could see were flashes of light and dark. Blurs of faces sometime cut through; Kili’s pale face gasping at him, Bofur appearing above him covered in dirt and dripping in blood, but even then, he wasn’t sure where they were or what was happening.

He tried to keep fighting, to stay awake, but his energy had been spent calling out for help and he could feel the fatigue clawing at him to sleep.

The last thing he remembered was a pair of warm arms wrapping him up and making him feel safe.

✨ ✨ ✨ ✨ 

See full 31 day whumptober 2022 Master List here

[the-wolf-who-kissed-the-moon]

• Lady Dimitrescu x female reader 💋

• Warnings: mild horror elements, mental abuse, sexual references, heavy Stockholm syndrome case.

glass angel, part XIII.

leave me bare,

if so you wish;

leave me bare,

but not alone.

Devil’s wings carried you through a labyrinth of slithering shadows. You found an unhealthy amount of comfort in the gentle rise and fall of the Lady’s plentiful chest. All of the past days' happenings seemed a distant memory which never had the strength to grasp your dainty ankles as they dangled high above the floors. Your arms, powerless and soft, hung loosely about your madam’s broad shoulders, just tight enough to make sure she wouldn’t leave. Ever.

Her perfume filled your lungs, slowly infiltrated every cell of your battered body. Her presence overwhelmed your senses, lingered in your mind; perhaps fate had made it so that she’d be there to save you after every disaster. From the merciless blizzards of a late December, to the monsters which inhabited her own home.

She was there.

Albeit she took.

“Alcina…”

You murmured. The moment she invited you to call her by her name was the moment you stepped into that forbidden real of intimacy. Those beautiful syllables echoed in your head ever since, seducing you into committing acts many would consider immoral. You’d twist into her bedsheets as you rode the highest peaks of carnal pleasure whilst whispering her name and thinking of nothing but those deep citrine eyes savoring your bare flesh.

She took.

Your purity, your blood, your sanity – and yet you were ready to give her so much more.

“Yes, my darling?”

Her velvet tone penetrated your chest, sent your heart into a crazed rush. You fluttered your tired eyes open and sought her hauntingly beautiful features. The dim candle light made shadows dance elegantly along her perfect cheekbones and pallid jaw as she slowly paced up a flight of mahogany stairs. Beneath her charms, you were naught but a faded shadow of yourself, forgetful of your former life and living only to appease her. Hypnotized, your gaze lingered on the perfect contour of her red lips. You must’ve felt them on your skin, your mouth, into your flesh, and yet you were far from satisfied.

“..have you…”

You trailed off, dizzy from her sickeningly sweet perfume.

“…fed from me…?”

Your curiosity was met with a low, bone-chilling chuckle. You felt your body shift as the madam took a seat and gently helped you sit upright onto her plush lap. Her shoulders were your leverage as you struggled to keep your tear-stained eyes open. What had caused you to cry the night before? It was all a dull memory – prior to this specific moment, you remembered nothing at all. Nothing but the nights you wandered these halls alone, searching for her.

She lit a cigarette and leaned back into her magnificent chair. The pearls around her neck glistened in the dimness with each subtle movement of her impressive body. You could only gaze at her in awe, wondering where all of her strength and beauty came from, and why haven’t you worshipped her your whole life.

No.

You needed to leave.

A fleeting sense of danger shook your body from the core. Alcina caught a glimpse of it and drew the back of her satin fingers along your cold cheek.

“I fed from you, cherub… I made love to you, as well…”

Sweet mercy, you were not prepared to hear those confessions. Not here, not now, when you were already struggling to stay afloat. Her golden eyes seemed to flicker with malice through the velvet ribbons of smoke as you beheld her.

No.

You shifted as if you were ready to get up, yet a much more powerful emotion shackled you to the chair. It was that cursed desire that made you want her every night since the night you saw her.

“The door is open, if you wish to leave.”

She nonchalantly suggested. Her elegant fingers were still on you, leaving fictitious blisters as they caressed your bare shoulders from side to side. And those blisters burned, sizzling with unspoken needs, never satisfied. Oh, this cursed woman, to read your mind and offer you salvation, knowing very well what tempest was brewing in your heart. To plant the seed of lust into the very marrow of your bones and then expect you to resist her.

No.

No, you could not leave.

You hooked your small fingers into the hem of her dress, quivering as you felt her undead flesh burn so hot against your own. It was impossible for you to look away from the tempting shape of her sensual mouth, how it wrapped around that fine cigarette holder and pursed, so erotically, to breathe out smoke.

“Is there something else you wish, little lily?”

To leave. To repent.

“My mouth?...”

Salvation. Escape.

“My hands?...”

…

“…everything.”

You murmured, defeated. Lady Dimitrescu watched you with a raised brow, visibly pleased as she combed your smooth hair in between her talons. What a foolish little hummingbird you were.

Give me everything.

The cherry of her cigarette faded into darkness. She put both of her large palms beneath your thighs and sat you on the table in front of her; even so, she towered over you like a hungry lioness descending upon a newborn calf. You gazed at her, aroused and terrified, as she obscured you in her massive shadow. The dimness made her gaze glow brighter, sexual and predatory. And her mouth, as she smiled, seemed to have grown deadly-sharp teeth.

-          To be continued…

*part XIV.

[iirulancorrino]

Back to our earlier programming

So I crashed and burned on my intention to do another full Bible readthrough this year, but I made it through the Pentateuch and I just started a Samuel-Kings read. I just made it through ch. 7, which is the culmination of the Ark capture and return. Assorted thoughts:

-The Philistines seem to have no concept of a society having a single god until encountering the Ark--and even then, don’t seem sure that He’s actually responsible

-Back-to-back references in 7 & 8 of stones serving as memorials/marking points. After God the land itself is probably the second-largest character in the OT

-The way the Ark is described and handled makes it seem like a nuclear reactor--incredibly powerful and incredibly dangerous. Which, yeah, imagine carrying the creator of the universe around in a little box and how hard you would have to try to not to spark the spiritual equivalent of nuclear fission.

-This is probably less of a parallel than me free-associating but: the Philistines create gold objects as a guilt offering for stealing the ark - the Israelites making the golden calf while impatiently waiting for the ark (also the plague imagery)

-I almost skipped past the mention that after being returned, the Ark stays at Kiriath-jearim for twenty years. That’s such a long time--and in the meantime, the Israelites start worshiping idols again.

-Interesting to follow Samuel’s trajectory throughout the narrative of prophet, priest and judge

[mybeautifulchristianjourney]

The Golden Calf

1 When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” 2 Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your daughters and bring them to me.” 3 So all the people took off the gold rings from their ears and brought them to Aaron. 4 He took these from them, formed them in a mold, and cast an image of a calf, and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” 5 When Aaron saw this, he built an altar before it, and Aaron made a proclamation and said, “Tomorrow shall be a festival to the Lord.” 6 They rose early the next day and offered burnt offerings and brought sacrifices of well-being, and the people sat down to eat and drink and rose up to revel.

7 The Lord said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’ ” 9 The Lord said to Moses, “I have seen this people, how stiff-necked they are. 10 Now let me alone so that my wrath may burn hot against them and I may consume them, and of you I will make a great nation.”

11 But Moses implored the Lord his God and said, “O Lord, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, ‘I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.’ ” 14 And the Lord changed his mind about the disaster that he planned to bring on his people.

15 Then Moses turned and went down from the mountain, carrying the two tablets of the covenant in his hands, tablets that were written on both sides, written on the front and on the back. 16 The tablets were the work of God, and the writing was the writing of God, engraved upon the tablets. 17 When Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of war in the camp.” 18 But he said,

“It is not the sound made by victors or the sound made by losers; it is the sound of singing that I hear.”

19 As soon as he came near the camp and saw the calf and the dancing, Moses’s anger burned hot, and he threw the tablets from his hands and broke them at the foot of the mountain. 20 He took the calf that they had made, burned it with fire, ground it to powder, scattered it on the water, and made the Israelites drink it. — Exodus 32:1-20 | New Revised Standard Version Updated Edition (NRSVUE) New Revised Standard Version, Updated Edition. Copyright © 2021 National Council of Churches of Christ in the United States of America. All rights reserved worldwide. Cross References: Genesis 6:11; Genesis 12:7; Genesis 24:22; Genesis 35:4; Exodus 14:11; Exodus 20:3-4; Exodus 20:23; Exodus 31:18; Exodus 33:3; Exodus 33:13; Exodus 34:1; Numbers 14:12-13; Numbers 14:15; Numbers 16:21; Numbers 25:2; Deuteronomy 7:25; Deuteronomy 9:8; Deuteronomy 9:16-17; Deuteronomy 9:26; 1 Samuel 15:11; 2 Samuel 24:16; 1 Kings 15:13; 2 Chronicles 34:4; Acts 7:40-41; Acts 7:51; 1 Corinthians 10:7; 2 Corinthians 3:3; 2 Corinthians 3:7; Hebrews 6:13

Read full chapter

What should we learn from the golden calf incident in Exodus 32?

[genevievemd]

The Newlywed Game: Halloween Edition

A/N: Not me dropping all my wips to do this template and the questions... I love spooky season!!! A huge thank you to our host, my favorite bean, @jamespotterthefirst​ 

(tagging seperately)

Favorite Song?

Genevieve: “I Put a Spell on You.”  Ethan: Let it be known, that my wife is not referring to the original, by Jay Hawkins, but rather the Hocus Pocus version.  Gen: Correct. Alright, holiday hater, what’s yours? Ethan: *rolls his eyes* Le veau d’or est toujours debout, or in English, “Song of the Golden Calf.” From the opera, Faust.  Gen: That’s not a Halloween song!  Ethan: Sure it is. Gen: Fine. But just know, I’m only letting it slide because it’s super hot when you speak French. 

Favorite Movie?

Gen: Hocus Pocus. I watch it at least three times during spooky season, and I know every word.  Ethan: She does. Mine, if I’m being forced to pick one, would be Psycho. Gen: Of course. A classic, like the old man you are. Although, I’m surprised you didn’t say of the many horror movies you’ve made me watch with you.  Ethan: Sweetheart, I don’t make you watch them because they’re a favorite of mine, but because it’s incredibly cute to watch you cower in fear at every jump scare. And flinch whenever there’s a particularly gory scene.  Gen: And also for the cuddling. Ethan: Obviously. 

Favorite Candy?

Gen: It’s a tie between Gushers and Reese’s. Although, you could argue that Gushers are fruit snacks and not candy. My husband is boring and just likes plain chocolate.  Ethan: Depending on the day, it’s varies between milk and dark.  Gen: And always from the vending machine.  Ethan: That’s mostly for sentimental purposes now. Gen: *heart eyes*  You totally fell in love with me when I got you the chocolate, didn’t you? Ethan: Perhaps. 

*couple photo for Gen is from @estellaelysian​*

What is your favorite funny costume on your spouse?

Gen: *giggles* Ethan: It was your idea.  Gen: I didn’t think you’d do it! *laughs* I jokingly told him that if he was going to go to the hospital’s Halloween party, during my second year, that he should dress up as the Riddler. And then he did and I never laughed so hard in my life, I also never felt more powerful. He just did what I said.  Ethan: *sighs* You’re hard to say no to. It also doesn’t help that we’d just kissed for the first time in months and the party was two days after your birthday.  Gen: And now look, you always do what I want or ask.  Ethan: *takes her hand* As the old saying goes; happy wife, happy life.  Gen: Your turn  Ethan: This is from before we were together, in any way. The costume night at Donahue's your intern year. It was some godawful 80’s get up.  Gen: *hides her face* Oh... yeah, that was a bad idea. Never again.

What is your favorite hot costume on your spouse?

Gen: I already know your answer. You destroyed that dress the next time I wore it.  Ethan: I’m not sorry at all. Her second year, she dressed up as a vampire. Though one could argue that the only thing that made that ensemble qualify as a costume was the fake fangs you had.  Gen: I’m gonna tell you a secret, it was on purpose. I was dressed in the tightest black dress I owned, made sure I looked seductive, just in case you did show up. So I could remind you what you were missing. Since you were taking your sweet time getting to the talk about the kiss. I fully intended on torturing you and it worked.  Ethan: *looks at her, with mild shock and a little impressed* You’re terrible.  Gen: Only when I want to be. *whispers* Or when you want me to be.  Ethan: *clears his throat* Your turn, Rookie. Gen: I’ve only seen a picture, but that like Greatest Showman-esque costume from when you were first an attending. I’m mad I never got to see it in person. Also a little mad that you dressed up with Harper in a full on costume but not with me.   Ethan: I didn’t do it willingly, G. I was forced.  Gen: Whatever. *pouts* Ethan: *laughing* You’re adorable when you’re jealous, love. Gen: Stop it. Don’t laugh. Ethan: I’m sorry, I’ll stop. *kisses her cheek* Remember who I married, love. You. Gen: That’s true.

What is your favorite couple’s costume that you have worn with your spouse?

Gen: Oh, that’s easy. I had a costume party for my 28th birthday, since it’s 15 days before Halloween, and we’d only been officially dating for about four months, but I went as modern Cinderella and my amazing husband agreed to be my prince charming. In reality, he only wore a suit he already owned, but it was the fact that he even agreed at all that makes it my favorite. He hates parties, especially costume parties, but he did it for me. And it just made me love him more.  Ethan: Mine is this past halloween, our first as an engaged couple. We went to Lahela’s party as Bonnie and Clyde.  Gen: Again, barely a costume for you. Ethan: Which is what I liked about it. I also enjoyed the skirt and knee high stockings you had on. Gen: I remember. *winks*

Monster Mash or Thriller?

Gen: I don’t really care for one over the other.  Ethan: I’ll lean more towards “Thriller”, but only because it’s marginally less annoying than “Monster Mash”

Apple or Pumpkin Treats?

Gen: Apple. Pumpkin is gross. Hard Pass.  Ethan: Either.

Fruit Candy or Chocolate?

Ethan: Chocolate, obviously. Gen: Both. All the sugar. 

Trick-or-Treat or Handing out candy?

Ethan: Handing out candy. I can stay in the comfort of my own home.  Gen: But, you’ll go out when we have kids right?  Ethan: *smiles softly, heart eyes™️* Of course, I’d never miss that. Gen: Good. Also, my answer is both.

Horror movies or kid-friendly movies?

Gen: Kid-friendly, or only slightly scary. Ethan: Horror.

Halloween party or Haunted House?

Ethan: Haunted house. I hate parties. Gen: Both. All the spooky season activities!  Ethan: I don’t know why you torture yourself with Haunted Houses every year, or haunted corn mazes. You hate them. Gen: It’s part of the Halloween fun! I’ll suffer, plus I have you, my very tall and protective husband, to hide behind. 

Creepy or cute costumes?

Gen: Depends. Some years I’ll lean more towards creepy, other’s towards cute.  Ethan: Neither. 

On your partner: Sexy or funny costume?

Ethan: Sexy. Have you seen her? She’s stunning.  Gen: I just want him in a damn costume. Ethan: If I promise to wear a costume, will you wear a sexy one? Gen: Couple’s costume? Ethan: Whatever you want. Gen: I always win. Ethan: *leans over and whispers in her ear* Seeing you in something sinful is a win for me, too, sweetheart. 

A/N: Have a safe and fun Halloween, peanuts! 

[yamayuandadu]

Who is Baal, anyway?

As I mentioned in my previous article, the instigator of the recent attacks on museums in Berlin believes some of the artifacts held in them to be part of a nefarious, bloodthirsty cult, prominent on the “global satanism scene” and devoted to “Baal (Satan),”  as he put it himself according to articles covering this incident. In the following article I'll discuss the origin of this esoteric claim, as well as the actual nature of Baal, myths associated with him, other similar deities and their role in the ancient Middle East (and beyond).

I'll start with the matters I am not particularly enthusiastic about: Baal is the star of many conspiracy theories, mostly these which arise in christian fundamentalist circles, and which cast him as the deity venerated by nefarious groups, ranging from insufficiently conservative political parties and ethnic minorities to vampiric aliens, blamed for all of the world's evils. He owes this status to being one of the most frequently mentioned “false gods” or “idols” in the Bible. In fringe pseudohistory context it's basically a given that Baal is equated with the nebulous figure of Moloch, the child sacrifice boogeyman. They are not actually analogous, though - Baal is brought up in relation to idol worship, depicted as powerless, and generally associated with people from coastal cities like Sidon and Tyre – the groups Greeks collectively called „Phoenicians.” Moloch meanwhile is associated with the Ammonites, whose kingdom lied further inland – it is possible that he is therefore a biblical corruption of the Ammonite god Milkom. Some researchers propose instead that “Moloch” was a type of sacrifice involving the burning of victims in honor of a deity – this theory matches both the accounts of biblical Moloch, as well as some Greek and especially Roman accounts meant to prove the debased, barbaric nature of Phoenicians, especially these from Carthage. In later writing, all of the idols and false gods mentioned in the Bible were equated with the devil - in reality their inclusion in biblical text likely reflects struggle between various faiths and their cult centers in ancient Canaan, and later increasingly more fragmentary memories of it. In Christian demonology and in occultism, in addition to their names being considered synonyms of the devil, new demonic identities were assigned to them, which is where the popculture idea of Beelzebub, Bael and other similarly named figures has its origin. As almost every type of pseudohistory eventually connects to blood libel (or an equivalent of it), the exaggerated assumptions about biblical Moloch inspired Gilbert K. Chesteron to propose that blood libel was based on real events, specifically on possible outbreaks of “idolatry” in Jewish communities leading to bloody sacrifices. Needless to say, this is an outlandish, baseless claim rooted in prejudice. The scarce textual sources  left behind by the Phoenicians themselves do not discuss any rites which match biblical and roman claims particularly commonly – occasional mentions paint an image similar to the sacrifice of Iphigenia in Greek myth, which would imply that human sacrifice was either the domain of myth, or a rarely performed act which only occurred as an irrational response in times of great peril. Romans claimed the epicenter of such practices was Carthage, their early rival to the title of the preeminent power of the Mediterranean, and its recipient was its tutelary god, Baal Hammon – a figure not directly relate to the biblical Baal(s), who I will discuss later, but for centuries commonly assumed to be one and the same as him due to the lack of primary sources. Excavations from Carthage do show the existence of funerary sites with a high concentration of child burials, but it's a matter of heated scholarly debate if they represent a proof of Roman propaganda being rooted in truth, or if it's simply the result of the well known fact that infant mortality prior to modern times was widespread. The debate is ongoing and I do not follow it closely. There is however precisely zero evidence of human sacrifice being performed in Ugarit, the most significant site associated with the most famous, and arguably original, Baal. The extensive cult literature recovered from its ruins discusses the sacrifice of cattle, sheep, rams, birds (but only uncommonly), donkeys (only for a specific reconciliation rite), oil, wine, and precious stones and metals - but not humans (researchers also often point out that dogs and pigs were never offered to gods too, which is a pretty clear proof that some taboos present in abrahamic faiths predate them). The Ugaritic texts do mention that sacrificial meat was at least sometimes shared by the devotees (in the case of sacrifices which did not involve a pyre, obviously – which essentially means such sacrifices were feasts or holiday meals ritually shared with the deity), which I assume where the false idea that both Phoenicians of classical antiquity and their bronze age Canaanite forerunners were cannibals might come from. This specific claim seems to be currently spreading as “trivia” online, alongside a false etymology of the word cannibal (a term only attested since the beginning of Spanish colonization of the Americas). It should be noted that even the researchers who do believe that human sacrifice might have sometimes occurred in Carthage do not suggest that it was followed by cannibal feasts, and even in Roman propaganda texts from the Punic wars period no such claims show up, despite their obvious bias and need to demonize the recently vanquished rival nascent power.

In art of ancient Levant, worshipers are sometimes depicted as tiny compared to gods – many “scandalous” conspiracy posts claim as a result that the minuscule figures raising their hands on ancient artifacts represent infants sacrifices to the gods depicted. However, accompanying inscriptions identify them as kings or priests – this is the case, for example, with the famous Baal stele from Ugarit, depicting a king praying to the tutelary god of the city. With the unpleasant matters out of the way, it's time to finally ask - who is Baal? Baal refers both to a specific figure, and to the general concept of a head god of a city's pantheon in certain parts of the Levant and Mesopotamia. “Baal” simply means “lord” and can be found in both titles and names of not only gods, but also royals – including some biblical examples.

As I said, the Baal most famous today is Baal Hadad of Ugarit, a city in present day Syria which was among the victims of bronze age collapse. This Baal was derived from an earlier god, Adad, who seemingly first became a major figure near present day Aleppo, emerging as the head of the local variation of Syro-Hurro-Mesopotamian pantheon. Eventually, the title of Baal started to be regarded as his true name, with Hadad relegated to the rank of a title. His other titles include “Rider of Clouds” and “Aliyan” (“Victorious”). His cult survived the destruction of Ugarit, and flourished well into Ptolemaic times.

In Ugarit, he served not only as a god of rain and thunder, but also agriculture and fertility, and, as expected from the lead god, a source of royal power. He was depicted as an impulsive and boastful figure in myths, but was also a firm ally of humans, subduing monsters, the forces of nature, and even promising to protect his followers from wrath of other gods in myths. His symbolic animal was the bull, and he was usually depicted in horned headwear. The associations between bull horns and divinity is well attested in the religious art of Mesopotamia, Anatolia and Levant, and to a degree Egypt too. Bulls are prominently featured in the art of Minoan Crete as well. This is also why the biblical golden calf is, well, a calf. Baal Hadad's family tree is rather confusing, with two separate gods being called his fathers in the Baal Cycle and other texts. The interpretation can potentially be complicated by the fact that Ugarit's (and other bronze age kingdoms’) kings seemingly often called monarchs they viewed as more powerful as „fathers” and these of similar perceived prestige as „brothers” in diplomatic correspondence. For example, one can operate undeer the assumption the god Dagon was Baal's actual father (he's only ever brought up in such a context, and shared many of Baal's roles, and like him was a prominent god deeper inland as well) while El, the elderly king of the gods, was only Baal's „father” in the diplomatic sense of the term. Some scholars instead propose that Dagon and El were partially or fully syncretised in Ugarit, that mention of Dagan was a nod to foreign tradition, or even that Baal having two fathers might be the echo of the myth of Baal's Hittite counterpart. Our main source of information about Baal is the Baal cycle, a heroic epic recovered from Ugarit in the 1920s and a subject of much scholarly analysis ever since. While not perfectly preserved, it is nonetheless a very valuable source of information, and arguably it's what allowed Baal to metaphorically speak in his own voice to modern researchers. It details his struggle with various enemies seeking to ruin his dream of becoming the king of the gods. While it's hard to tell if that was the intent of the ancient writers, Baal appears as somewhat of an underdog in this myth – his posdible father doesn't seem to be a god of particular importance, he has to rely on his allies to accomplish most of his heroic deeds, he whines about having no house of his own, and his actions are often impulsie. However, this shouldn't overshadow the fact he was for the most part the most popular god of Ugarit.  Figures associated with the Ugaritic Baal include:

Anat -  a war goddess who shares Baal's impulsive nature, and in myths frequently acts as his main ally or enforcer, slaying various sea monsters and the personification of death, Mot (however, there are a few instances showing Baal siding with humans rather than with Anat). She's often referred to as Baal's sister, and sometimes argued to also be his consort, though this view is challenged nowadays by some researchers. It should be noted that while Baal is firmly established as Dagon's son, Anat is never presented as related to the latter – she is pretty firmly only a daughter of El and, implicitly, his wife Asherah.

Ashtart - the Ugaritic forerunner of the famous Phoenician Astarte. She was equated with Babylonian Ishtar, and while she's not as prominent as Anat in Ugaritic texts, they emphasize her roles as a warrior and hunter; she is however also renowned for her beauty. In the Baal Cycle she berates Baal for his insufficient determination during the battle with his first opponent, and later announces his victory to the world.  In many texts, both in Ugarit and beyond, her epithet is “face of Baal,” implying a particularly close bond between these two figures – it is plausible that she was viewed as Baal's consort in Ugarit. Ashtart/Astarte is NOT the same figure as Asherah (technically Athirat), the Canaanite mother goddess, and both of them appear in the Baal cycle in different roles.

Kothar-wa-Khasis – a craftsman god, indirectly equated with and possibly in part derived from Egyptian Ptah – myths state outright that he lives in Memphis, where Ptah's main temple was located. He acts as a reliable ally to Baal, providing him with weapons and precious objects and eventually also building his palace. In one scene, an argument occurs between him and Baal over whether the palace needs windows:

Yam – the god of the sea, also serving as Baal's rival to the throne. Various passage of the myth and other texts portray him as violent, tyrannical and otherwise unpleasant, and his overthrow by Baal as a positive development. He's aided by a number of sea monsters, the most notable of which is the serpent Lotan. It has been argued that that the later Babylonian Tiamat was in part based on him or his counterparts, as she doesn't appear in any Babylonian sources earlier than Enuma Elish, which is a work younger by a few centuries than the Baal cycle.

Mot – a personification of death and desolation. While even Yam received some reverence and offerings, Mot did not – he only existed as an antagonist for heroic figures. Mot's main trait is his insatiable hunger.

While the Baal from Ugarit is, due to possessing his own heroic epic, the most famous and probably best researched today, he was by no means the only deity of this sort – most cities in the Levant (and beyond, in other areas settled by the Phoenicians) had their own tutelary gods, often referred to as Baals. Among these, notable examples include:

The Baal of Tyre – Melqart served as the lead deity of the city of Tyre, seemingly the most prominent of the Phoenician centers. His name seems to simply mean “lord of the city”. He was a god of many things, most notably being viewed as a culture hero who discovered the secret of producing the purple dye which made Phoenician city-states rich and prosperous. He was also an underworld deity, and as a result an association with Babylonian Nergal has been proposed. It's quite likely that the Tyrian Baal was the one mentioned in some Biblical accounts – for example, Jezebel was said to be a princess of Tyre, therefore it's plausible that the god she revered was the Tyrian Baal. Greeks regarded him as analogous to Heracles, sadly I am unable to find the explanation for this.

The Baal of Sidon – Eshmun, a healing deity. He was seemingly viewed as analogous to the Mesopotamian Tammuz, Ishtar's lover condemned to torment in the underworld in her place. The origin of his name is unclear. His myth is somewhat similar to that of Phrygian Attis – the goddess Astronoë (possibly a variant of Astarte/Ishtar) was madly in love with him, but he was, to put it lightly, not interested (unlike Attis), and eventually castrated himself to show that, which lead to his death. He was restored to life (also unlike Attis) and made into a god of healing. Melqart and Eshmun were the two Phoenician gods invoked in a treaty meant to guarantee peace between the coastal regions and Assyria, which shows the high status of their cities in antiquity.

The Baalat of Gebal (Byblos) – Baalat was the feminine form of Baal, and a title sometimes simply applied to any prominent goddess. However, the Baalat of Gebal was seemingly a separate deity, associated with this epithet in the same way as Ugarit's Hadad became inseparable from his title of Baal. Some researchers instead propose she was simply Ashtart/Astarte, though Anat, Asherah, and Egyptian Isis and Hathor (while Ugarit was a Hittite or Mittani vassal, Gebal was under Egyptian control) were also proposed as her true identity based on instances of historical syncretism. However, due to very few surviving documents, her exact nature remains puzzling.

Baal Shamin -  revered not only by Phoenicians and their ancestors, but also by Nabateans. He was likely initially simply an epithet of Baal Hadad, but developed into a distinct deity in later times. As a separate figure he was the lead god of Palmyra, though he was eventually upstaged by Bel (Marduk) there.

The Baal of Carthage, Hammon - unlike the generally youthful other Baals, he was depicted as an old man. He was also regarded as the father of Melqart, with the latter viewed as a more important deity – Carthage in fact paid tribute to his Tyrian temple. Most of what we know about him comes from Roman sources, and as a result it's hard to tell what was his true nature – it has been proposed he was a sun god at first. He was equated by Greeks with Cronus.

In a way, Babylonian Marduk can be considered to be a Baal – among the titles used to refer to him was “Bel,” the equivalent of “Baal,” and like the coastal Baals he was originally simply the protective deity of a specific city. However, occasional attempts to identify Marduk as originally having roughly the same nature as Adad/Hadad – that of a weather and agriculture god – are generally not considered to be credible by modern researchers. As I already noted, it is however quite likely that Marduk's battle with Tiamat – a figure invented for the Enuma Elish – was at least in part based on Baal's fight with Yam in the Baal cycle. Sadly, the dubious claims that Tiamat represents a deposed matriarchal order seem to be much more known to the general public – as I already said on my blog before, these are nonsensical and their spread relies on limited understanding of Mesopotamian history. Enuma Elish was not a primordial text, but a myth devised relatively late to further help with increasing Marduk's status by having him perform the same acts as many other popular gods, there is also no evidence of the existence of an earlier matriarchal religion in Sumerian and Akkadian sources. Curiously, it's also possible the myth of Baal and its analogs and derivatives inspired Zeus' battle with Typhon – it is sometimes said that it took place near mount Saphon, associated with the cult of Baal Hadad and specifically with his battle against Yam.

Egyptians regarded Baal as analogous to Seth – this conflation occurred before Seth's dominant role became that of an opponent of Osiris of his family, and relied on Seth being a god of the borderlands and foreigners inhabiting them, as well as on his chaotic, impulsive nature. Possibly depictions of Seth as the opponents of the serpent Apep were a factor, too. In an Egyptian adaptation of the Ugaritic Baal cycle, the so-called Astarte papyrus, Seth battles Yam, though no outright conflation of the Ugaritic and Egyptian mythical evildoers ever occurred to my knowledge. Baal's supporting cast of Anat and Astarte was likewise associated with Seth in Egypt, and both are referred to as his consorts in Egyptian texts. Outside of this specific example of syncretism, “Seth” was also sometimes used as a generic title for foreign gods, almost the same was as Baal functioned as a title in the Levant – it was applied to various Canaanite gods, but also to the gods of the Hittites. For example the peace treaty between Ramses II and Hattusili XI mentions “Seth of the city of Zipalanda” and “Seth of the city of Arinna” - corresponding Hittite text reveals that these are simply Teshub, the Hurrian an Hittite monster-slaying thunder god (and close analog of Ugaritic Baal Hadad – as Ugarit was seemingly at least for some time a Hittite dependency, it is more than likely their myths influenced each other), and the sun goddess of Arinna. Egyptians referred to the Libyan god Ash as a Seth, too. Curiously, at least one Ugaritic text identifies the city's Baal with Amun, rather than Seth – it doesn't seem like this idea caught on in Egypt, though.

Teshub was possibly the deity closest to Baal Hadad both in terms of myths and depictions – compare the one above with the Ugaritic Baal stele from much earlier in this article – but as a little known figure he (and his most notable allies and enemies) deserves his separate post, so I will not discuss him there, beyond letting you know that while Baal simply clobbered Yam with some encouragement from friends, Teshub only managed to best the serpent monster Illuyanka by having his son seduce Illuyanka's daughter in order to recover his internal organs stolen by the snake. Even functionally similar deities can have wildly different stories behind them! Further reading (most articles available on academia edu, jstor or persee):

A Moratorium on God Mergers? The Case of El and Milkom in the Ammonite Onomasticon by Collin Cornell

Animal sacrifice at Ugarit by Dennis Perdee

The Lady of the Titles: The Lady of Byblos and the Search for her "True Name” by Anna Elise Zernecke

Ugaritic monsters I: The ˁatūku “Bound One” and its Sumerian parallels by Madadh Richey

‛Athtart in Late Bronze Age Syrian Texts by Mark S. Smith

ʿAthtartu’s Incantations and the Use of Divine Names as Weapons by Theodore J. Lewis

Baal, Son of Dagan: In Search of Baal’s Double Paternity by Noga Ayali-Darshan

The Role of Aštabi in the Song of Ullikummi and the Eastern Mediterranean “Failed God” Stories by Noga Ayali-Darshan

The Death of Mot and his Resurrection in the Light of Egyptian Sources by Noga Ayali-Darshan

The Other Version of the Story of the Storm-god’s Combat with the Sea in the Light of Egyptian, Ugaritic, and Hurro-Hittite Texts by Noga Ayali-Darshan

The storm-gods of ancient Near East: summary, synthesis,  recent studies, parts 1 and 2 by Daniel Schwemer

Politics and Time in the Baal Cycle by Aaron Tugendhaft

Echoes of the Baal Cycle in a Safaito-Hismaic Inscription by Ahmad Al-Jallad

My neighbor's god: Assur in Babylonia and Marduk in Assyria by Grant Frame

Gods in translation. Dynamics of transculturality between Egypt and Byblos in the III millennium BC by Angelo Colonna

Zeus Kasios or the Interpretatio Graeca of Baal Saphon in Ptolemaic Egypt by Alexandra Diez de Oliveira