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Cuneiform David
Grant Stewart, Sr. © 2006-2007 Background It is interesting that it is admitted and documented that
many cuneiform records show a combination of cuneiform and hieroglyphs in the
same document, even on the same line, yet this is often adduced today as a
sign of a spurious artifact. [Cuneiform, CBF Like Mandarin and Cantonese, the first writing was written
uniformly but had regional differences in pronunciation: “Whether or not he
was Sumerian is uncertain since the very earliest texts of all are purely
pictographic (picture writing) and without phonetic indications to show which
language is being written.” [ibid.] Here we have an admission that the oldest writing system
was hieroglyphic, not cuneiform. Yet Egyptologists and Sumerologists
will continue to argue which came first. I think I can demonstrate to you, though, that cuneiform
is quite independent of hieroglyphs and based upon principles rather than
similarity of form. It is evident that the early cuneiform was a
representation of the shape of the hieroglyph, but late cuneiform has no
visible link to the pictographs but rather a set of conventions which are
highly logical and consistent. It is evident that the earliest cuneiform writing also had
tones, because there are many characters which have exactly the same written
sound and can only be distinguished by tone. These tones will have to be restored from Chinese, which
has preserved them. “The word for mouth
is KA (represented as a head with the teeth clearly marked)…” [op. cit., p. 12]. I will show you my
understanding. Here we have the character: k.
The first three horizontal lines have their meaning expressed by the fact
that they differ in length. This expresses the principle of augmentation or
diminution. In this case, it is augmentation, because there are three lines,
not two. The square at the right means opening or enclosure. It is the
ancestor of Chinese radicals 30 and 31, as I mentioned in a much earlier
installment, both of exactly the same shape, a square. So the character k means
“the great opening” or it can also represent “the great enclosure.” It has
nothing to do with teeth or the head. Proof of my assertion is found in the character E.
It is the same character we have just seen, plus the character w, which means seeds, grain, or can be a
generic term for food. As you know, seeds and grain are two different ways of
looking at exactly the same thing. Ancient languages do that a lot - provide
many ways of looking at a concept. Therein lies
their descriptive power. You can see that E does not mean “seeds on the head”
or “grain on the face” or any other such silly notion. It means “food in
mouth,” or in other words, conveys the idea of eating. I mentioned this much
earlier, but it needs to be mentioned again so that we can do our own
thinking without having to accept blindly theories and explanations which
have no basis in fact or in logic. Now, given the character F and knowing that a means fluid, and seed in the mammalian
physiological sense, what do you suppose it means? Of course it conveys the
idea of drinking. Water in the mouth. If we put the character for warrior in this same larger
character, what do you suppose it means? And when we see a character combination like a;, we do not think of some fluid and the eye, we
think Boo-hoo! Waa! Sob! Sniff! Water of the eye. You can easily see also that a concept like a; can
represent what we would call a noun [tears], a verb [cry], an adjective
[tearful, maudlin], or adverb [tearfully]. Some of the earliest cuneiform texts are said to have been
written on lines from right to left on the obverse of the tablet, and then
from the bottom working upward on the
reverse [Walker, p. 14]. Of course, almost all cuneiform texts are
left to right, top to bottom. The same author, Walker, makes the interesting observation
that “Today scholars are so familiar with the later direction [i.e. left to right] that most early
tablets are published and exhibited the wrong way round.” [op. cit., p. 15]. Assyrian
Cuneiform I begin with Assyrian, not
because it is most important, but because it is a prerequisite to
understanding Sumerian cuneiform.
Assyrian and Babylonian are the ancestors of Hebrew, essentially the
same language but with Sumerian cuneiform characters pressed into service for
their syllabic sounds rather than the later square Hebrew characters which
were simplified from Egyptian hieroglyphs [for example, it is easy to prove that
the final Hebrew letter ת is
nothing more nor less than a stick figure drawing of the Egyptian hieroglyph
of the goddess Nut bending over the earth. I am not aware of any scholars
knowing this, but they might. All Semitic languages are
essentially the same, differing mainly in their writing system. The great
loss of Assyrian and its predecessor, Akkadian [or Accadian]
is that the cuneiform characters are used only for their sounds except for a
few determinatives. It was at this juncture that the great descriptive power
of Sumerian was lost. For example, in the personal pronoun “I” the characters
a n & convey nothing more than the syllables A NA KU, whereas
in Sumerian, each character had its own matrix of both sounds and meanings. Assyrian and Babylonian use
essentially the same set of cuneiform characters and sounds as their
predecessor, Akkadian. As
characters were borrowed for their sounds, not for their meanings. Therefore,
words in these languages often have alternate writings which have the same
sounds. For example, the word "he" in Assyrian cuneiform can be
written: < plp SHU U, or < u Notes on Assyrian Grammar A rule in Assyrian cuneiform is
that whenever a variable sound is followed by a fixed sound, the fixed sound
is always passed back to the variable sound: D t AT TA, not AD TA nor ATH TA A similar rule is observed in
its descendent language, Russian: идти, although written IDTI in Russian, is always pronounced
as if it were written итти, ITTI. I will point out a great many other
similarities of Assyrian preserved in Russian as we go along. A syllable ending in a vowel at the beginning of a word is
likely to be followed by a syllable beginning with the same or related vowel: g W} GA ASH RU,
but ]uuu} RI
ESH RU must be read RESHU since the vowel combination IE denotes long E. Parentheses denote a less favored value, e.g. + BU
(PU), or in other words, the freestanding value is the default unless there
is some compelling reason to choose the alternate value. Identical values were anciently distinguished by tones,
which must be restored, e.g. < and : SHU, u and ;* U. The Assyrians were ancestors of
many of the Russians. Now an example: the first person singular possessive
noun suffix in Assyrian cuneiform is identicaI to
the first person singular pronoun in Russian: a+ia = A BU father, I A = I,
Russian Я, "YA", I. The second person pronoun suffix
in Assyrian is identical to Egyptian hieroglyphic. These are k and T
respectively, both pronounced KA, which goes back to the language of
Adam where it means other, different, change, second. This is preserved in
the Japanese verb KA-ERU, to change. Now consider this paradigm: a+ia ABUIA my father where IA is the ancestor of
Russian Я as already mentioned; a`
ABI my father where
the -I suffix is directly from the language of Adam and is preserved in
Egyptian, Hebrew, and English with exactly the same meaning. a+k
ABUKA thy father where
the KA is directly from the language of Adam and is preserved in Egyptian and
Japanese as mentioned. a+7
ABUKI thy father, f. where
the gender-changing vowel shift is directly from the language of Adam. a+<
ABUSHU his father a+wv ABUSHA her father where
the gender-changing vowel shift is preserved in the Romance languages, where
-o generally indicates male and -a indicates female. Consider for example the
Portuguese word for "thank you," wherein a male says
"obrigado" [pronounced "obrigadu"]
and a female says "obrigada," both
meaning "obliged." Cuneiform
Character Composition I have never seen any scholar
work out and present the logic of cuneiform character composition, which
would make it much easier to learn them, although David Marcus [A Manual of Akkadian, 1978] does the
best job I have seen in coming up with useful mnemonics. Even though the meanings of the characters was discarded by the ancients,
I have made an attempt to recover the logic of the makeup of the characters. For example, the addition of a
vertical or horizontal stroke shifts the consonant each of the following characters
to a previous or subsequent one (the order of our alphabet preserves most of
the original order). So we have: SHU <, KU &, LU *, THU %. The logic here is: A stroke
on the left shifts the consonant to an earlier one, or left, in the
alphabetical sequence; on the right it shifts it to a later consonant, or to
the right, in the series. In the ancient alphabets, these four consonants
occur in this order: TH (Hebrew ט,
Greek Θ) K, L, SH (Hebrew ש, no Greek equivalent). So we
have: SHU <, add one stroke to the left and shift to earlier in the
alphabet: KU &, add one stroke to the right and shift to later in the
alphabet: LU *, add strokes to the left and shift to earlier: THU %. Here is another example: m
MA, but l LA. Character Combinations The
Assyrian conjunction ;*
also written u is pronounced U and means "and." The
pronunciation and meaning are identical to Hebrew ו. But the
interesting thing is that the former is composed of two separate characters ;*,
which when written separately ; * are pronounced SHI and LU
respectively. This is a characteristic of Sumerian and the language of Adam,
but not of Assyrian or Hebrew; that is, that two characters when combined
create a new sound which is seemingly unrelated to either of the component
sounds. I will cite many more examples of this as we come to them. Assyrian and Hebrew A+A=O or U Double vowels indicate a sound
shift in many languages. In English,
EE is pronounced like the next vowel, I.
Although we have been trained in English not to think like that, it is
obvious to most Europeans once it is explained to them because they are used
to pronouncing I like we pronounce EE.
Note also the example OO = U in pronunciation, the next vowel to the
right. In German, the AA shift to E is
preserved in the umlauted A (ä) which is
then pronounced E. Similar examples
exist in other languages. In Akkadian and Assyrian cuneiform and in old Hebrew, the
double A should always be pronounced O or U. This is preserved in modern
Scandinavian languages. The Danish, Norwegian,
and Swedish letter å (A with a circle over it, or double A), pronounced with
an O or U sound, was written as a double A (aa) in
old writing. The double A and was
replaced with the å in Swedish writing in the 16th century and in
Danish only in 1948. The letter å
represents the semi-ligature of an A with another a written over it. The å sound is still written as “aa” in some place names and personal names, or when a
writer does not have a typewriter with Nordic characters. The double A in
turn reflects the sound of the Elder Futhark odal rune. The
Assyrian cuneiform lais said to be pronounced LA-A and
means "not." It is in fact pronounced LO; the meaning is correct.
It is the same word in meaning and sound as the Hebrew לא. Remember
the word we often see in Hebrew scriptures but never use in modern English,
"Lo!"? Here it is in Assyrian cuneiform: *plp Still
not convinced that scholars are wrong in pronouncing Assyrian A+A as A? What
is the Hebrew word for "good"? Everyone knows it is טוב, pronounced TOBH [rhymes with
JOVE]. Scholars say that the Assyrian word for "good" is da+ [they
are right] and is pronounced TA A BU [they are wrong]. The U is again a
grammatical suffix; the word is in fact TOBH [pronounced TOVE]. Remembering
that O and U are the same letter in Hebrew (ו), and that syllables
anciently could be pronounced in either direction, [remember that Hebrew SHEM
is the same as Egyptian MESH and the mistake scholars made in calling
GILGA-MESH what should be translated as the father of Shem], you can see
where the Scottish word "boot" meaning "good" in the
expression "to boot" meaning "to the good" came from. The Assyrian word for prince is mL&, which scholars will tell you is
MA AL KU - the U is a grammatical suffix like the -US in Latin (tempus,
etc.). In 600 B.C. Hebrew this was pronounced MULEK because of the vowel
shift I mentioned, the incorrect transliteration as “Malak”
or “Malach” by all scholars notwithstanding. Remember what you learned about A+A=O or
U. Mulek (Helaman
6:10) was not originally a proper name, but is merely the correct
transliteration of the word for prince.
This fits closely with what we know about Mulek being the son of
Zedekiah, king of Vocabulary The
Assyrian word for "city" is a* pronounced A LU. This is the
same as in the language of Adam, except that in that language each of the
characters has meaning and it is therefore descriptive: a =
A = many; * = LU - do you remember LU? It means "person" or
"people" in the language of Adam. Remember
that in the language of Adam, * is composed of & KU, garment, and / creature, person, individual.
People are creatures who wear clothes. Every Assyriologist
in the world will tell you that 7m
should be pronounced KI MA and means "like." I’m going to tell you
that they are about half right. It should be pronounced MI CHA and means
"like unto." CHA is a hard gutteral sound
as in "choir." Now you’ve probably guessed it - 7m is the MI CHA in MICHAEL - "like
unto God" - the name of Adam in his First Estate. Do you see why we need
to pick up Assyrian on our way to the language of Adam? In Assyrian, e8Ethey tell us is pronounced E LI and
means "upon." But I want to point out to you that this 8 is the same LI we see in LI A HO NA
and is in the language of Adam, among other things, a classifier of long
slender objects. It is the "spindles" in the word LI A HO NA. It is also the same LI in the name of King
Arthur’s sword, filtered through Norman French as EXCALIBUR but Arthur knew
it as KA LI BUR NA which is in the language of Adam, and which I previously
translated as "the sword of humility" and "the sword from the
cavity of a rock." An Assyriologist
will tell you that ila0 is
pronounced ILA A NI and means "gods." I’m going to claim that he is
half right. Remember what I said about A+A in old cuneiform? I said it should
be pronounced O or U. And now I’m going to claim that the final character 0 should be pronounced "HIM"
[we would say "heem"]. So how do you
pronounce ila0? E LO HIM. And the Assyriologists
are right about the translation. It means "the Gods." This is the
same ELOHIM that we see on the first line of the first book of Moses: בראשיתבראאלהים.
I have already demonstrated that
A+A=O and sometimes U. When we get to the astronomy books of Abraham, I will
prove to you that 0 should be
pronounced HIM. If you don’t believe
this, I ask you to suspend judgment for now. I have yet to see a cuneiform
font that even begins to be complete. Perhaps when I get better at assembly
language, I can make the missing characters. Until then, I will simply bypass
the missing character with its transliteration. The Assyrian word USH < USH SHU means
"foundation." Does that sound familiar? Of course. It is the USH
SHU in USH SHU MA AT that we saw written as the character 5 in Abraham’s account of The Bar of
Judgment. Egyptologists call it SHU or MAAT. The MAAT is actually MOTH or MUTH
and is the singular form of the last word in URIM AND THUMMIM, which does not
mean "lights and perfections" as scholars have speculated, but
rather "lights and Right and Truth" or in other words,
intelligence, right, and truth. Remember
I told you that the name "Ether" is in the language of Adam and has
three meanings - one who is spared after a battle; a prisoner; the last of a
series. In Assyrian cuneiform the first of these meanings is preserved as e4} E
THE RU. I will show you the other two meanings when we get more into Egyptian
Hieroglyphic and Sumerian cuneiform. Examples with Transliteration
and Translation The shortest Assyrian grammar I have is by J. Dyneley Prince written around the turn of the 20th
century. It is only 58 pages, and that counts the glossary at the end. The following examples are listed from
Prince’s book, including my explanations or corrections where needed. * u
D . W w > LU U AT TI ASH SHA TU Behold, thou art a woman. D > ) a ME * u . A TU NU A ME LU
TI Ye are men ila0mlb<u I LA A NI MA LA
BA SHU U reading by scholars ELOHIM
MALABASHU correct reading. Rules: A+A=O; NI = NIH = HIM. The gods, as many as there are ELOHIM is read by Assyriologists
as ILAANI but remember our A+A rule and the fact that a final NI should be
read HIM. Also the fact that i can
actually stand for any vowel. *ui*Dt LU U I LU AT TA Lo, Thou art God! *u, LUU, verily. Ancestor of our word “Lo.” `i>, BI I TU, more
correctly BETH, ancestor of Hebrew same word, house, institution. IR\>, IR TSI TU, ancestor of Hebrew ארץ,
AURAITS [Seixas], commonly ERETS, ARETS, earth,
ancestor of German words ERZ, ore, and ERDE, earth. *ui*Tt, LU U I LU AT TA,
Verily, Thou art God! *u D. Ww>< LU U AT TI ASH SHA SHU
Verily, thou art his wife. D>) a/!*u. AT
TA NU A ME LU TI Ye are men. You will find Assyrian cuneiform very easy. All of the characters
we use in Assyrian will be re-used in Babylonian, Akkadian, and Sumerian. But
in Assyrian, they have no meaning, only a sound. So learning Assyrian is
actually the first and best giant step toward learning the language of Adam. Perhaps the major difference between Assyrian and Hebrew
is that Assyrian uses ideographs. These ideographs are crumbs left over from
the language of Adam. You will see that we re-use them again when we get
there, so everything in Assyrian is really only a very small subset of the
original language. Personal pronouns a n & A NA KU I Note how much this is like Hebrew אנכי
ANOKI and Egyptian $ T ANUKI. Note that, for languages not having vowels, the
consonants are identical. Compare Arabic أنا
ANA which is practically identical to the short form Hebrew אני ANI. Egyptian was T t AT TA thou Compare Hebrew אתה ATAH and Arabic
ANTA. Egyptian was WE,
THU, originally pronounced THEM. Doesn’t this remind you of the German Sie [you] and sie [them]? See
the origin of the Indo-European TU, DU, THOU, and so on? T . AT TI thou (to a female) Compare Hebrew אתי
ATI and Arabic أنت ANTI and
Egyptian WJ THEN. < u SHU U He, third person singular pronoun. Compare Hebrew הוא HUU, Arabic هو,
HUWA, and Egyptian p, SHU. Not only
are Assyrian and Egyptian identical, but they are also the name of the third personage of the Godhead, 5, SHU, the Holy Ghost. Do you see why
an understanding of all of these languages is essential to understanding any
of them? ; i SHI I She. Hebrew היא,
HII, Arabic هي, HIYA. Egyptian PC, SII, earlier SHII. a 0 ). A NI NU Hebrew אנחנו
ANAKNU, Arabic نحهو NAHNU,
Egyptian J3 NU. Note that the Assyrian cuneiform “we” is nothing more than the short
form Hebrew “I” [ANI] plus the Egyptian plural suffix NU. T >
). AT TU NU Ye. Note that this again is essentially the plural NU of
the single pronoun. ATTA. Hebrew אתם
ATEM, Arabic أنتم, ANTUM,
Egyptian WJ3, THENU. < ) SHU NU They. Once again, Assyrian singular is exactly the same as
Egyptian; the plural is likewise identical. Hebrew הם, המה HEMAH, HEM. Arabic هم HEM. Egyptian PJ3, SENU a+ A BU father. a+. ABUTI fathers. Irregular plural. A few simple
sentences: e)<e8k. E NU SHU E LI
KA His eye is upon thee. <uin`i.0 SHU U I NA BI I TI NI He is in our house. an&a++ ANAKUABU
I am a father. Dta+ ATTAABU Thou art a father. <ua+ SHUUABU.
He is a father. It’s a good idea to get used to seeing cuneiform and other
ancient characters run together because that is the way they occur in all
ancient records. a0)a+.
ANINUABUTI We are fathers. <)a+. SHUNUABUTI They are
fathers. Now this raises an important question. If the Assyrians are the ancestors of the
Scythians who are in turn the ancestors of the Russians as I have claimed in
the past - Why is a very basic household word like “father” completely
different in Russian отец
OTETS from the Assyrian a+ ABU which
obviously has Semitic affinity? The answer to this question is the same as it
is for the question, Why do Muscovite Russians have very distinct Mongoloid
features? Because of the Mongol attack, invasion, and occupation of Russian
for several centuries. Oh? If this is so, we should expect the Russian words
which are not obviously Scythian from Assyrian, to
be Mongol, right? Turkish is a language closely related to Mongolian; what is
the word for “father” in Turkish? ATA. Okay, that is close to отец in the first syllable, but
how do you explain the second? The second is a noun-forming suffix applied to
all roots, just as the Chinese DZ and cognate with the same. E.g., американ-eц,
an American. Any Russian household word not obviously of Assyrian origin we can
look for and expect to find in the Mongol language family. Notice that we
said household words. Technical words in Russian have been largely brought in
by German immigrants, as anyone who has translated a Russian patent knows. Cuneiform Transliteration Meaning a+ia ABUIA My father a` ABI My father [short form] a+k ABUKA Thy father a+7 ABUKI Thy (f.) father a+< ABUSHU his father a+: ABUSHU his father, alternate spelling a+w ABUSHA her father a+0 ABUNI our father a+&) ABUKUNU your father a+<) ABUSHUNU their father a+< “z ABUSHUUN their father, alternate spelling a+;n ABUSHINA their (f.) father Note that the first person personal pronoun suffix is identical
to the Russian first person pronoun, я. Assyrian cases Cuneiform Transliteration Meaning a+ ABU father, nomina-tive a` ABI of the father ab father, accusative a+UM* ABUUM father, nomina-tive, alternate
form a`IM* ABIIM of the father, alternate form abM ABAAM father, accusa-tive, alternate
form *Cuneiform character not available. We will see in a later installment that this -M which seems to be optional, is the final character
in a word we recognize: IRREANTUM Prepositions shift the modified
noun into the genitive case: Cuneiform Transliteration Meaning ana` ANAABI unto the father. Note genitive. ana`ia ANAABIIA to my father ana`< ANAABISHU to his father Prepositions Cuneiform Transliteration Meaning an ANA to, unto in INA in ISH> ISHTU from, out of UL> ULTU from, out of 7m KIMA [read MICHA in proper nouns]** like unto IT . ITTI, IDTI*** with e8 ELI upon IT.ia ITTIIA with me IT.k ITTIKA with thee e8ia ELIIA upon me w SHA of *Cuneiform character not available. **You recognize this as a
carryover from the language of Adam: MICHA-EL. ***Preserved in Russian
identically as идти
IDTI, to go. Often in Russian prepositional phrases, the verb is understood
and therefore omitted. Therefore the preposition may in a sense said to
assume the function of the verb. E.g.
Откуда вы? Я
из
Ленинграда. Where [are] you from? I [am] from In Assyrian, i* ILU
means God or a god. The character i pronounced
I [EE] means “exalted,” so the whole meaning of the word is “exalted
man” because we remember that * LU is the language of Adam word for
“person” or “creature.” The plural, scholars say, is ila0 ILANI but
I will show you in process of time that this should be read ELOHIM. The characters
are I LA A NI as they say. But I have previously explained that A+A in
Assyrian, as in Scandinavian, should be read O. The character i which
does have a default I sound, is in fact used for all vowels. And the NI in
this instance should be read HIM. As we go through all the little details,
you will see increasingly a case built up which proves what I am claiming
here at the outset. The word
for “one” in Assyrian is e@, EDU which is
preserved in the Hebrew expression OD PAAM, “one [more] time.” The @ DU
is actually a later grammatical suffix; which when removed takes us back to
the language of Adam word for “one,” e EH. The word for foundation in Assyrian cuneiform is USH <,
USH SHU. Remember this? It is the same USHU that is embedded in the language
of Adam hieroglyph 5, USHU MAAT. The USH character does not exist
in any of my cuneiform fonts, so I just spell out its sound USH. When we get to the language of Adam account of Noah and
the Ark - very soon -
we’re going to see these two USH SHU characters again - they
are the fourth and fifth characters at the beginning of the text - and you
will see once again that we will extract the meanings from them in all five
degrees - foundation, three, and eight. This is why I want to walk you
through the Assyrian grammars. Practically everything you see, you will see
again in Babylonian cuneiform, Akkadian cuneiform, Sumerian cuneiform, and
the language of Adam. This knowledge is essential for understanding how the
language of Adam works. You will also see that characters alone are often
pronounced quite differently when they are in combination with other
characters, exactly as the JS GAEL claims they are. a\*,
AMELU, man. Note here that it is the first two characters that are prefixed
as grammatical adjuncts to the language of Adam word for man or person, *,
LU. The plural for man is interesting. It is the same three
characters a\*,
AMELU, with the suffix ., TI. The
Russians took the grammatical prefix a\ AME back off and their word for “people” люди
LYUDI is identical to the Assyrian root *. LUTI meaning
exactly the same thing. If we want to emphasize the gender aspect of a man, the
Assyrian word male is 3k}, ZIKARU. This ZI is the same ZI we see in
the language of Adam word The word for woman or wife in Assyrian is Ww>, ASH SHA TU. mlb<u, MALABASHUU, “as
many as there are.” e), ENU, eye. la, LAA
[=LO], not. This is the same word as the Hebrew לא
LO, of the same meaning. Gilgamesh The
flood story occupies nearly 200 lines of the Gilgamesh epic. One scholar's English rendition of the
flood portion of the Gilgamesh epic states, in part, after describing the
building of the boat: "Whatever
I had I put aboard it, whatever silver I had I put aboard it, whatsoever gold
I had I put aboard it. I made all my
family and relatives board the ship.
The fixed time arrived...I looked at the pattern of the weather. The weather was terrifying to see. I boarded the ship and closed the
door...With the first glow of dawn, a black cloud rose up from the
horizon...the fearful silence of the storm-good reached the heavens, and
turned everything bright to darkness.
The tempest raged...it blew so hard...no one could see his
neighbor...the wind, the flood, the storm overwhelmed the land...All mankind
had turned to clay....When the seventh day came, I sent out a dove, releasing
it. The dove went, then
came back, no resting place appeared for it, so it returned. Then I sent out a swallow, releasing
it. The swallow went, then came back. No
resting place appeared for it, so it returned. Then I sent out a raven, releasing it. It ate, flew about, to and fro, and did not
return. I brought out sacrifices and
offered them to the four winds, I made a libation on the peak of the
mountain, the gods smelled the sweet savor..." The
Gilgamesh epic is in many places quite badly translated, but close parallels
with the Genesis account can be identified even such crude renditions. The
Gilgamesh epic is not a Babylonian fairy tale, although it is the way it is
translated, but an actual historical document which Moses consulted and
translated into Hebrew as part of his record we know as the book of Genesis.
“Gilgamesh” is viewed by scholars as a proper name and no attempt is made to
translate it, but a closer examination suggests that it is in fact a
title. |