While researching the true root etymology of the term "Amen", I came across another very interesting so-called "original Semitic" definitive. The ancient Egyptian deity PTAH (defined as The Opener) is a common term in the family of Semitic Morphology linguistics and is found numerous times in your Torah and in your Quran.
Tutankhamun in the personfication of Ptah, also spelled Phthah
Etymology: Ptah's original name in Ancient Egyptian is reconstructed to have been pronounced as Pitáḥ based on the occurrence of his name in hieroglyphics, ptḥ, surviving into Coptic as Ptah, just as it is now written in English. The name was also borrowed early on into Greek as Φθα Phtha. The meaning of his name, which can be translated as "the opener," is somewhat ambiguous, though it may be related to the "opening of the mouth" ritual that was often credited to him. (Budge 1895, cviii) However, it should be noted that the only uses of this verb in Egyptian texts place this "opening" in a very particular context, as represented by the verbs "to engrave," "to carve," or "to chisel"—a usage that is also paralleled in Hebrew. (Budge 1969, Vol. I, 500) In this way, the god's name echoes his association with crafting and creation. Source
Conclusion: Once again, we see a term of a designated deity borrowed from the sacred Tamarean hieroglyph, redefined, and claimed as an original linguistic Semitic morphology when the reality is these so-called "original" terms have a verifiable foundation long before the rise of the Semitic culture.
Synopsis: Using Knighted, world-renowned Egyptologist Sir. E A Wallis Budge's "Egyptian Hieroglyphic dictionary" and other peered review sources, I will demonstrate that the Egyptian term "Amen" is identical to the Semitic term "Amen" as this is errantly (and biasedly) disputed upon the user-created encyclopedia Wikipedia "Amen" page as false.
Hieroglyph of Amun (top left) who's drawn with two pillars as a crown. 18th Nubian dynasty.
"Don't believe me? Then check it out for yourself!" - Dr. York
An excerpt from the Wikipedia Amen page explaining their stance.
A Wikipedia contributor wrote: "...The Hebrew word, as noted above, starts with aleph, while the Egyptian name begins with a yodh."
Let's analyze this:
1st, let's pull up one version of the definition of the term"ámen"from Sir. E.A. Wallis Budge's hieroglyphic dictionary.
We see here the term "ámen" defined as "The right hand" in Hebrew begins as the Wikipedia definition states with the Hebrew letter: "Yodh/Mem/Yodh" (read from right to left). This is a direct reference from the bible Strong's Concordance: H3225 [Yamin - The right hand]
Spelled: Yodh/Mem/Yohd/Nun
However, in other occurrences of the word "Amen" from the Wallis Budge Egyptian Hieroglyphic dictionary, we have the equivalent Hebrew spelling that begins with the Hebrew letter: "Aleph" (again, read from right to left).
And let's also point out that Egyptian hieroglyphs are not a one-to-one transliteration of Hebrew and represent a highly intricate formulation greater than a simplistic 22-letter Hebrew alphabet. (Yodh or Aleph)
The Hebrew transliteration in this definition of Amen is compared to Stongs's Condorance: H528 of which defines the Egyptian God "Amun" 1st letter spelled with an Aleph/Mem/Waw/Nunand not a Yod. (read right to left.).
There are two instances used in the Torah, however, in the two instances, Jerimiah 46:25 and Nahum 3:8 this term is replaced with non-descriptive words almost as if they are deliberately attempting to hide the obvious phonetic/sonic relation to their version of Amen that was clearly usurped from Ancient Tama-Re.
When we compare the "Egyptian Amon" to the Hebrew Amen from your "Torah" we will find a similar spelling with nearly identical phonetic pronunciation.
The Hebrew "Amen". Spelled Aleph/Mem/Nun.
So, to recap thus far: Wikipedia states that the "Egyptian" version of the term "Amen" isn't the same as the Hebrew version because the Hebrew version is an adverb (apparently not known to Egyptians who colonized Canaan?) spelled with an Aleph and the other two versions are nouns with one spelled with a Yodh and the other an Aleph. However, both versions of the latter two in our sacred Metu Neter use the exact, identical definitive hieroglyphics! However, it's only in the Hebrew script that these terms are spelled as "Yamin" with a Yodh, and spelled as "Amon" with an Aleph in your Torah.
These are the two versions of "Amen" that are spelled identically
in Metu Neter, but differently in Hebrew.
And given that our sacred Metu Neter: "The Gods Words" has been dated to be over 5000 years old and the Hebrew script 3000 years old, one is forced to conclude this term "Amen" was usurped and rearranged into a different yet similar meaning. By all accounts from its consistent, continued use in the Torah from nouns to an adverb is a tell/tell sign that this term is by no means an original Hebrew creation.
The Toranic trump-card for the term "Amen" isn't phonetic spelling as incorrectly pointed out on the Wikipedia Amen page, but rather the grammatical connotation definitive wordplay of noun vs adverb to separate the meaning of the two terms from the historical, linguistic root connection. However, this stance is soundly defeated in the New Testament. Take note...
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;
This biblical verse from the New Testament is a very clear representation of a noun, and many scholars and laymen have defined "Amen" as an attribute of their Messiah Jesus Christ (Risen). However, the Greek concordance lists this word as a particle indeclinable. But not all peered religious scholars agree.
Amen from the New Testament is defined as a particle indeclinable but the root: "Amen" from the Old Testament is described as an adverb. Also, notice how the definition from the concordance of Blue Letter Bible uses the small letter "a" but the verse capitalized the "A".
Here's an excerpt from an article about the term Amen from JSTOR and the Jewish Quarterly Review written in 1896. It clearly defines Amen (Strong's G281) from Rev: 3:14 as a noun.
"...Two New Testament passages alone remain, and in these [Amen (Greek)] is treated as a noun. In Apoc. iii. 14, where it is masculine, it is immediately explained as a designation of Christ as " the faithful and true witness." Source
This opinion of the New Testament "Amen" as a noun is also supported by Wikitionary.
Conclusion: A noun is defined as a "name" (as used in several occurrences of "Amen" from the Old Testament (including the Hebrew King "Amon of Judah") and when we define and capitalize "Amen" as a noun we are directly connecting it to the historically older Egyptian deity of the same name regardless of varied phonetically identical Hebraic spellings claimed, "unrelatable". Additionally, If you've read the Jstor periodical posted in this blog from the Jewish Quarterly review, you'll find Scholars will admit to the fact that Amen initially was universally a noun that eventually in Hebrew evolved into an adverb.
Pg2: "...The word "Amen."-The fundamental idea of the root, in the north and south Semitic languages alike is "stability, steadfastness, reliability." "Amen" represents in form an old Semitic amin, which, according to analogy, should be an intransitive adjective. It has retained this power, however, only in the somewhat rare Arabic Amin, "safe, secure," while in Hebrew "Amen" has become an indeclinable particle. As contrasted with other particles from the same root, it seems to involve the will as well as, perhaps we should say rather than, the judgment. This is best seen on an examination of the instances of its occurrence in the Old Testament."
Pg 2. Footnote 3 describes the Hebrew version of Amen as a noun:
"...Barth, indeed, regards it as an abstract noun [The Egyptian Amen is defined as "hidden" of which would make it an 'abstract noun']. Nor is it an answer to say that the feminine form amnint [Amunet] or amant is abstract; for in Hebrew, at least in the first letters of the Dictionary, when words exist in both forms, it is rather the rule than the exception that they should agree in this respect. Moreover, on the other hand, the majority of nouns of the form amin are concrete, and there is, as a matter of fact, a difference between amin and amint."
"Smun"?
A similar phonetic/sonic connotation of ""Amen" excerpted from Budge's hieroglyphics dictionary is defined as "verily" and "truly". Surely we can cite this as a root to Amen of the Torah with the very same meaning.
The fourth story of the Westcar Papyrus is told by Hardedef, son of Khufu, and takes place during the reign of Khufu. Hardedef tells his father of a magician named Dedi who has the power to reattach a severed head onto an animal and tame a wild lion. He also claims that Dedi has information about the temple of Thoth.
Westcar Papyrus, Berlin, Keith Schengili-Roberts CC BY-SA 2.5 via Wikimedia Commons
Khufu instructs Hardedef to bring Dedi to his court and he orders Dedi to sever and re-attach the head of a criminal. Dedi refuses, but does consent to perform this magic on a goose, a waterfowl, and an ox. Khufu then asks Dedi to tell him what he knows about the temple of Thoth but Dedi claims that while he does not know the number of rooms in the temple, he knows where the temple is.
When Khufu presses him further he states that he cannot tell the pharaoh as the one to be granted access is the first born of three future pharaohs (the first of three kings of the fifth dynasty, Userkaf who will be born to a Reddjedet, the wife of a priest of Ra). This story forms part of the prophesy establishing the right to rule of Userkaf, Sahure, and Neferirkara Kakai which is continued in the final part of the Westcar Papyrus with the story of the birth of the three pharaohs.
The three future kings are confirmed as the offspring of Ra (Lichtheim 1975:215-22). The prophesy that they will be pious rulers contrasts with the rather bad reputation of the Pharaoh Khufu in later periods. In this papyrus Khufu is alleged to be seeking ancient knowledge to apply to the construction of his tomb (the Great Pyramid of Giza). Mackenzie translates the relevant phrase as the secrets of the dwelling of the god Thoth (1907:147) while Blackman translates the phrase as “the number of chambers in the sanctuary of Thoth” (Neederof 2008:37).
Hornung confirms that there is considerable doubt as to the nature of the information he seeks but it seems clear that this act is considered impious and so the tale could be considered as an example of a morality tale documenting the fall of the royal house of Khufu as a result of his lack of piety (Kemp 2005:77).
The full translation
Then Prince Hordedef (Djedef-Hor) stood up to speak and said “[ ] deed [ ] is something known by those who have passed away one cannot distinguish truth from lies. There is someone under your majesty and in your own time who you do not know”. His majesty said “what is this, Hordedef, my son? “
And Hordedef said “there is a commoner named Dedi, who lives in Djed Snefru. He is a villager who is a hundred and ten years old who eats five hundred loaves of bread and a shoulder of beef for meat and drinks a hundred jars of beer a day. He knows how to mend a severed head; he can make a lion walk behind him with a leash on the ground; and he knows the number of chambers in the sanctuary of Thoth.
Now, his majesty King of Upper and Lower Egypt Khufu, justified, spent the day seeking for himself the chambers of the sanctuary of Thoth in order to make something similar for himself for his horizon (pyramid).
His majesty said “You yourself, Hordedef my son, shall bring this man to me”.
Then boats were prepared for Prince Hordedef and he went southward to Djed Snefru. After the boats had been moored to the riverbank he travelled over land seated in a litter of ebony with poles of sandalwood plated with gold. When he reached Dedi his litter was set down and he stood to greet him. He found him lying on a mat at the threshold of his [ ] as a servant at his head anointed him and another rubbed his feet.
Then Prince Hordedef said “your condition is like that of one who lives before the infirmity of old age (although old age means dying, laying to rest and burial) and who sleeps until dawn free from illness without an old age of coughing. Greeting, oh blessed one. I have come to summon you by order of my father Khufu, justified. You will eat delicacies provided by the king, the food of his companions. He will lead you though a good lifetime and to your ancestors who are in the necropolis.” and to this Dedi said “welcome, welcome Hordedef, prince who is beloved of his father. May your father Khufu, justified, favour you. May he advance your position amongst the elders. May your spirit contend with your enemy and may your soul know the road that leads to the gate of him who shelters the dead. Greeting oh prince”.
Then Prince Hordedef held out his arms to him and raised him up. The he proceeded with him to the river bank giving him his arm. Dedi then said “let me be given one of the barges so that it may carry for me my children and my books”. Then two boats were made available to him together with their crew and Dedi came northward in the boat in which Prince Hordedef was.
After he had reached the [royal] residence Prince Hordedef entered to report to his majesty King of Upper and Lower Egypt Khufu, justified. Prince Hordedef said “King, my lord, I have brought Dedi” and his majesty said “go and bring him to me”. His majesty then proceeded to the audience hall of the palace and Dedi was ushered in.
Then his majesty said “Why is it Dedi that I have not seen you before?” and Dedi said “He who is summoned comes,” answered the old man; “summon me and, look, I have come.” Then his majesty said, “is it true that you know how to mend a severed head” and Dedi said “yes I know how to, king, my lord”.
Then his majesty said “Let a prisoner be brought forth who is in prison and let his sentence be executed.” Whereupon Dedi said “but not to a human. Doing something like that to the noble flock is not ordained”
Then a duck was brought forth and its head was cut off. The duck was placed on the west side of the audience hall and its head on the east side. Dedi spoke magic spell and the duck stood up, waddling, and its head likewise. Once the head had reached the body the duck stood up cackling. Then his majesty had a goose brought to him and same was done with it. His majesty then had a bull to be brought to him, and its head was cut off. Then Dedi said his magic spell and the bull stood up behind him, its leash having fallen on the ground.
Then king Khufu said, “It is said that you know the number of chambers in the sanctuary of Thoth.”
Dedi answered: “I beg your pardon, I do not know their number, but I know where they are kept” and his majesty said “so, where” and Dedi said “there is a box of flint in a room called the inventory in Heliopolis and it is in that box”. And his majesty said “go and bring it to me” and Dedi said “it is not I who shall bring them to you.” and his majesty said “who will bring it to me?” and Dedi said “the eldest of the three kings who are in the womb of Reddjedet will bring it to you”.
Then his majesty said “I want it. These things you say. Who is this she, this Reddjedet?” and Dedi said “she is the wife of a priest of Ra, Lord of Sakhbu, who is pregnant with three sons of Ra, Lord of Sakhbu. He has said this of them: they will perform this ministerial position (rule) in the whole of this land. The eldest will become chief priest at Heliopolis”. And his majesty fell into a bad mood on hearing this. Then Dedi said “what is this mood, king, my lord. Was it caused by these children I mentioned? First your son, and then his son [but] then one of them.”
Then his majesty said “When will reddjedet give birth?” and Dedi said ” on the fifteenth day of the first month of Peret (the season of growing)” then his majesty said “but that is when the sand banks of Two-fish canal are are cut off. Might I visit myself so that I could see the temple of Ra, Lord of Sakhbu” and Dedi said “then I will let four cubits of water appear on the sand banks of Two-fish canal” and his majesty proceeded to his palace.
Then his majesty said “have Dedi assigned to the palace of Prince Hordadef and he will be provided with a thousand loaves of bread, a hundred jugs of beer, one ox and a hundred bunches of vegetables and one did everything as his majesty had ordered.
Adapted from translations by Marc Jan Nederhof and A.M. Blackman
Bibliography
Trigger, G.B, Kemp B.J, O’Connor D and Lloyd A.B. (2005) Ancient Egypt a Social History
Lichtheim, M (1975) Ancient Egyptian Literature, Volume I
Nederhof, Marc Jan (2008) St Andrews University (http://www.cs.st-andrews.ac.uk/~mjn/egyptian/texts/corpus/pdf/Westcar.pdf)
Mackenzie D (1907) Egyptian Myth and Legend
Excerpted from E.A. Wallis Budge Egyptian Book of the Dead Page. XV
Thesis entirely sourced from the works of E.A.Wallis Budge by
Nuwaubian Hotep
N-ger-s a variant of Qa-Ha-Hetep
The Sekhet Aaru aka "The Elysian Fields" of the Kammau (Ancient Egyptians).
In Greek mythology, Elysium (Greek: Ἠλύσια πεδία) was a section of the Underworld (the spelling Elysium is a Latinization of the Greek word Elysion). The Elysian Fields, or the Elysian Plains, were the final resting place of the souls of the heroic and the virtuous
Jesus the Amen (Revelations 3:14) A composition by Nuwaubian Hotep
Amen: A magic word that was interpreted as "let it be" in Hebrew, and used to evoke divine response to a prayer. Such words frequently began as names of deities. Perhaps this may have originally invoked the Egyptian god Amun, "the Hidden One"—the sun in the belly of the Mother before sunrise. Its hieroglyphic symbol meant pregnant belly." (Author footnote, Book of the Dead, 194) Funk & Wagnalls New Encyclopedia, 1979
The purpose of this missive will prove beyond a shadow of a doubt that the Hebraic term Amen, defined in colloquial terms as “so be it” and “truly” is directly traceable and rooted in the culture of Ancient Kemet[1] (Egypt) deity of the same name. Let’s get started… Egyptian cultural aspects of Hebraic religiosity
Simply put, how anyone can state that Amen of ancient Egypt and Nubia is not directly related to the Hebraic Amen is beyond belief! The Semitic god YHWH[2] יהוה aka Jehovah owes its origin to Ancient Khemetic roots and their worship of the crescent moon deity Yah/Iah[3] that was revered during the Kemetic reign of the Semitic Hyksos[4] 15th dynasty who were later exiled by Pharaohs Ahmose and Kamose of the 18th Kemetic dynasty, and who’s storyline is identical to the biblical description of the Exodus[5] of the biblical Hebrew.
Practically all of their so-called Hebraic rituals, customs and aspects are traceable to Ancient Kemet, for example, the Khonsu[6] braid that Orthodox Jewish men wear. Religious western zealots however, will vehemently defend the originality of Amen as a original Semitic term for it is the ultimate and final nail in the coffin for the originality of their Semitic religion if indeed this most sacred root can be proven to have origins in this wonderfully magnificent and great land of Ta-Meri[7] and beyond.
Defining the term Amen from within the Bible.
Within the “Old Testament” and New Testament the term "Amen" is defined as a colloquialism to mean "truly" or "so be it", but in Revelations 3:14 this term is used as a “definitive article” that describes a deity of which in the case of Revelations 3:14 as a title for Jesus (Iesous). Using the definitive article directly traces the word Amen back to Ancient KMT and beyond where Amen was used as a noun and/or a descriptive pronoun (ex: Tut-Ankh-Amen). Using Amen as a title and/or attribute also is found in a plethora of other sections of both the Old and New Testament. These terms however have been missed transliterated into colloquialisms.
Examples of attributes using the term Amen in the Old Testament
Elohiym Amen Isaiah 65:16 “That he who blesseth himself in the earth shall bless himself in the God of truth [Elohiym Amen]; and he that sweareth in the earth shall swear by the God of truth [Elohiym Amen]; because the former troubles are forgotten, and because they are hid from mine eyes.”
Amen Yehovah Jeremiah 11:5 “That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD [Amen Yehovah].”
Jeremiah 28:6 “Even the prophet Jeremiah said, Amen: the LORD [Amen Yehovah].do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD'S house, and all that is carried away captive, from Babylon into this place.”
Amen and the Egyptian origin in Revelations 3:14
Revelations 3:14 “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;”
The 1st thing we need to look at is the mere fact that both the Egyptian and Semitic languages fall under the Afro-Asiatic language group, and both the Semitic (Arabic, Hebrew) and Egyptian cultures developed within the same region: the Eastern Horn of Africa. All of these cultures assimilated and interchanged cultural idioms. Your "Holy Bible" states in Hosea 13:4: "Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me." Which would indicate a strong affiliation of the Hebrew/Semitic manner of worship originating and developing from ancient Egypt, ergo, the integration of the term Amen (defined as "truly", or "so be it" by Hebrews), or in this case the definitive article "the Amen" (the faithful) as used in the New Testament and in the book of Revelation can be associated simply by Egyptian definition ("Faithful" or "hidden"), apropos "Jesus the Faithful" as defined by Christians. Additionally, this isn't the only Egyptian/Semitic similarly. There are a plethora of seemingly Semitic original terms (from a Western cultural perspective) in your so-called "Holy Bible" that are directly traceable and rooted in ancient Egypt, ex: Moses (Tut-Mosis), Christ (Karast), Jesus (Iah-Shu), Seth (Sutukh), so forth and so on. It high time we as progenitors of these religions stop with all the redundant western based zealotry and study these faiths from their root source. Ancient Kemet (Egypt), Kush (Nubia) and beyond.
If you are going to reference the term “the Amen” (as you should) in the article page from the book of Revelations you should provide the etymology. There is none listed and given the proximity of both cultures and similarity of terms, the ancient Egypt connection should in the in least be implied.
Footnotes: [1]One of the ancient Egyptian names of the country, km.t, or "black land", is derived from the fertile black soils deposited by the Nile floods, distinct from the 'red land' (dSr.t) of the desert. The name is realized as kīmi and kīmə in the Coptic stage of the Egyptian language, and appeared in early Greek as Χημία (Kymeía). [2]Tetragrammaton: This is the name of God in the Bible, [3]The Egyptian J’h, transliterated Iah (or Jah), was the word for moon. Consequently it was used to refer to the lunar deities: [4] Egyptian heqa khasewet, "foreign rulers"; Greek: Ýκσώς, Ýξώς) were an Asiatic people, likely Semitic or Indo-Aryan, [5] Wikipedia reference: Exodus 12:40 records 400 years between the arrival of Israelites in Egypt and the Exodus, perhaps synchronizing the arrival of Jacob in Egypt with the Hyksos. [6]In Egyptology, Chons (alternately Khensu, Khons, Khonsu or Khonshu) is an ancient lunar deity. [7]Ta-meri (Tamery, Tamera): (tah-MARY) n. -- "The Beloved Land," another name for the land of Kemet. Transliteration: tA-mri
"We are faced with the inescapable realization that if Jesus actually lived in the flesh in the first century A.D., and if he had been able to read the documents of old Egypt, he would have been amazed to find his own biography already substantially written some four or five thousand years previously. Tertullian, Justin Martyr and other writers have noted that the leaders of the Christian movement confessed that many of their doctrines, rites, creeds and symbols were identical with Egyptian antetypes. The late outstanding American Egyptologist, James H. Breasted, found evidence of such similarities between the Old Testament book, Proverbs, and addresses to the Pharaoh of Egypt dating as far back as 3500 B.C."
Sibyl Ferguson - The forward to the book entitled "Gerald Massey's Lectures"
Santo Stefano del Cacco
The building date of the church of Santo Stefano del Cacco is not known for certain, but one assumes that it was erected during the pontificate of pope Hadrian I (772-795). The church was built on the ruins of the temple of Isis and Serapis, from which one reused the twelve columns of the nave. Certainly the church existed at the time of pope St. Paschal I (817-824), who embellished it with an apsidal mosaic. This mosaic, unfortunately lost, depicted the pope with a model of the church. Much later, during the pontificate of Paschal II (1099-1118), two painters, Gregorius and Petrolinus, worked on the absidal decoration of the church.
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