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buddy God is not your slave, you are the slave
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:12)
3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, (2Peter 3:3)
8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. (Revelation 16:8)
the problem with this virus is that: sinners are forced to not sin. i believe this is not the only option of God
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sinners are forced to not sin
in english, the preposition is used after the neagtion and before the verb:
sinners are forced not to sin :)
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in english, the preposition is used after the neagtion and before the verb:
sinners are forced not to sin :)
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i make mistakes even when i put a question
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i never spoke english, i translate in my head from romanian
THE 42 COMMANDMENTS OF ANCIENT EGYPT
The Ten Commandments, eight of them at least, were taken from the Egyptian Principles of Ma’at written at least 2000 years earlier.
Written at least 2,000 years before the Ten Commandments of Moses, the 42 Principles of Ma’at are one of Africa’s oldest moral and spiritual instructions. Ma’at, the Ancient Egyptian divine Principle of Truth, Justice, and Righteousness, is the foundation of natural and social order and unity. Ancient Africans developed a humane system of thought and conduct which has been recorded in volumes of African wisdom literature, such as, these declarations from the Book of Coming Forth By Day (the so-called Book of the Dead), The Teachings of Ptah-Hotep, the writings of Ani, Amenemope, Merikare, and others.
One aspect of ancient Egyptian funerary literature which often is mistaken for a codified ethic of Ma’at is Chapter 125 of the Book of the Dead, often called the 42 Declarations of Purity or the Negative Confession. These declarations varied somewhat from tomb to tomb, and so can not be considered a canonical definition of Ma’at. Rather, they appear to express each tomb owner’s individual conception of Ma’at, as well as working as a magical absolution (misdeeds or mistakes made by the tomb owner in life could be declared as not having been done, and through the power of the written word, wipe that particular misdeed from the afterlife record of the deceased).
Many of the lines are similar, however, and they can help to give the student a “flavor” for the sorts of things which Ma’at governed—essentially everything from the most formal to the most mundane aspect of life.
Many versions are given on-line, unfortunately seldom do they note the tomb from which they came or, whether they are a collection from various different tombs. – wiki
Here is a different translation showing how they correlate with the 10 commandments.
Moses, if he even existed at all, (there is no undisputed historical/archaeological evidence that he did), was an Egyptian. According to the myth, he was adopted by an Egyptian royal family. If that were true he would have been familiar with these principles.
As there is no real evidence of a historical Moses, then others most likely borrowed a few if the Principles of Ma’at when composing the Ten Commandments.
THE 42 COMMANDMENTS OF ANCIENT EGYPT
I. Thou shalt not kill, nor bid anyone kill.
II. Thou shalt not commit adultery or rape.
III. Thou shalt not avenge thyself nor burn with rage.
IV. Thou shalt not cause terror.
V. Thou shalt not assault anyone nor cause anyone pain.
VI. Thou shalt not cause misery.
VII. Thou shalt not do any harm to man or to animals.
VIII. Thou shalt not cause the shedding of tears.
IX. Thou shalt not wrong the people nor bear them any evil intent.
X. Thou shalt not steal nor take that which does not belong to you.
XI. Thou shalt not take more than thy fair share of food.
XII. Thou shalt not damage the crops, the fields, or the trees.
XIII. Thou shalt not deprive anyone of what is rightfully theirs.
XIV. Thou shalt not bear false witness, nor support false allegations.
XV. Thou shalt not lie, nor speak falsely to the hurt of another.
XVI. Thou shalt not use fiery words nor stir up any strife.
XVII. Thou shalt not speak or act deceitfully to the hurt of another.
XVIII. Thou shalt not speak scornfully against others.
XIX. Thou shalt not eavesdrop.
XX. Thou shalt not ignore the truth or words of righteousness.
XXI. Thou shalt not judge anyone hastily or harshly.
XXII. Thou shalt not disrespect sacred places.
XXIII. Thou shalt cause no wrong to be done to any workers or prisoners.
XXIV. Thou shalt not be angry without good reason.
XXV. Thou shalt not hinder the flow of running water.
XXVI. Thou shalt not waste the running water.
XXVII. Thou shalt not pollute the water or the land.
XXVIII. Thou shalt not take God’s name in vain.
XXIX. Thou shalt not despise nor anger God.
XXX. Thou shalt not steal from God.
XXXI. Thou shalt not give excessive offerings nor less than what is due.
XXXII. Thou shalt not covet thy neighbor’s goods.
XXXIII. Thou shalt not steal from nor disrespect the dead.
XXXIV. Thou shalt remember and observe the appointed holy days.
XXXV. Thou shalt not hold back the offerings due God.
XXXVI. Thou shalt not interfere with sacred rites.
XXXVII. Thou shalt not slaughter with evil intent any sacred animals.
XXXVIII. Thou shalt not act with guile or insolence.
XXXIX. Thou shalt not be unduly proud nor act with arrogance.
XL. Thou shalt not magnify your condition beyond what is appropriate.
XLI. Thou shalt do no less than your daily obligations require.
XLII. Thou shalt obey the law and commit no treason.
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The Ten Commandments, eight of them at least, were taken from the Egyptian Principles of Ma’at written at least 2000 years earlier.
Written at least 2,000 years before the Ten Commandments of Moses, the 42 Principles of Ma’at are one of Africa’s oldest moral and spiritual instructions. Ma’at, the Ancient Egyptian divine Principle of Truth, Justice, and Righteousness, is the foundation of natural and social order and unity. Ancient Africans developed a humane system of thought and conduct which has been recorded in volumes of African wisdom literature, such as, these declarations from the Book of Coming Forth By Day (the so-called Book of the Dead), The Teachings of Ptah-Hotep, the writings of Ani, Amenemope, Merikare, and others.
One aspect of ancient Egyptian funerary literature which often is mistaken for a codified ethic of Ma’at is Chapter 125 of the Book of the Dead, often called the 42 Declarations of Purity or the Negative Confession. These declarations varied somewhat from tomb to tomb, and so can not be considered a canonical definition of Ma’at. Rather, they appear to express each tomb owner’s individual conception of Ma’at, as well as working as a magical absolution (misdeeds or mistakes made by the tomb owner in life could be declared as not having been done, and through the power of the written word, wipe that particular misdeed from the afterlife record of the deceased).
Many of the lines are similar, however, and they can help to give the student a “flavor” for the sorts of things which Ma’at governed—essentially everything from the most formal to the most mundane aspect of life.
Many versions are given on-line, unfortunately seldom do they note the tomb from which they came or, whether they are a collection from various different tombs. – wiki
Here is a different translation showing how they correlate with the 10 commandments.
Moses, if he even existed at all, (there is no undisputed historical/archaeological evidence that he did), was an Egyptian. According to the myth, he was adopted by an Egyptian royal family. If that were true he would have been familiar with these principles.
As there is no real evidence of a historical Moses, then others most likely borrowed a few if the Principles of Ma’at when composing the Ten Commandments.
THE 42 COMMANDMENTS OF ANCIENT EGYPT
I. Thou shalt not kill, nor bid anyone kill.
II. Thou shalt not commit adultery or rape.
III. Thou shalt not avenge thyself nor burn with rage.
IV. Thou shalt not cause terror.
V. Thou shalt not assault anyone nor cause anyone pain.
VI. Thou shalt not cause misery.
VII. Thou shalt not do any harm to man or to animals.
VIII. Thou shalt not cause the shedding of tears.
IX. Thou shalt not wrong the people nor bear them any evil intent.
X. Thou shalt not steal nor take that which does not belong to you.
XI. Thou shalt not take more than thy fair share of food.
XII. Thou shalt not damage the crops, the fields, or the trees.
XIII. Thou shalt not deprive anyone of what is rightfully theirs.
XIV. Thou shalt not bear false witness, nor support false allegations.
XV. Thou shalt not lie, nor speak falsely to the hurt of another.
XVI. Thou shalt not use fiery words nor stir up any strife.
XVII. Thou shalt not speak or act deceitfully to the hurt of another.
XVIII. Thou shalt not speak scornfully against others.
XIX. Thou shalt not eavesdrop.
XX. Thou shalt not ignore the truth or words of righteousness.
XXI. Thou shalt not judge anyone hastily or harshly.
XXII. Thou shalt not disrespect sacred places.
XXIII. Thou shalt cause no wrong to be done to any workers or prisoners.
XXIV. Thou shalt not be angry without good reason.
XXV. Thou shalt not hinder the flow of running water.
XXVI. Thou shalt not waste the running water.
XXVII. Thou shalt not pollute the water or the land.
XXVIII. Thou shalt not take God’s name in vain.
XXIX. Thou shalt not despise nor anger God.
XXX. Thou shalt not steal from God.
XXXI. Thou shalt not give excessive offerings nor less than what is due.
XXXII. Thou shalt not covet thy neighbor’s goods.
XXXIII. Thou shalt not steal from nor disrespect the dead.
XXXIV. Thou shalt remember and observe the appointed holy days.
XXXV. Thou shalt not hold back the offerings due God.
XXXVI. Thou shalt not interfere with sacred rites.
XXXVII. Thou shalt not slaughter with evil intent any sacred animals.
XXXVIII. Thou shalt not act with guile or insolence.
XXXIX. Thou shalt not be unduly proud nor act with arrogance.
XL. Thou shalt not magnify your condition beyond what is appropriate.
XLI. Thou shalt do no less than your daily obligations require.
XLII. Thou shalt obey the law and commit no treason.
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8 Biblical Concepts and Stories That Originated Outside of The Bible
The Creation Story
In the Persian scriptures of the Zoroastrians, the Avesta tells the story of how Ormuzd created the world and the first two humans in six days and then rested on the seventh. The names of these two human beings were Adama and Evah. These texts date back as far as the 10th century B.C.
There is also a lot of evidence that the Epic of Gilgamesh, one of the oldest recorded texts in human history (estimated to go as far back as 2200 B.C.), had an influence on the Biblical creation story. The Epic of Gilgamesh tells the story of a man, Enkidu, who was created from the earth by a god. He lives among the animals in a natural paradise until he is tempted by a woman.
The Creation Story
In the Persian scriptures of the Zoroastrians, the Avesta tells the story of how Ormuzd created the world and the first two humans in six days and then rested on the seventh. The names of these two human beings were Adama and Evah. These texts date back as far as the 10th century B.C.
There is also a lot of evidence that the Epic of Gilgamesh, one of the oldest recorded texts in human history (estimated to go as far back as 2200 B.C.), had an influence on the Biblical creation story. The Epic of Gilgamesh tells the story of a man, Enkidu, who was created from the earth by a god. He lives among the animals in a natural paradise until he is tempted by a woman.
The Fall of Man
In his book “Pagan Origins of the Christian Myth,” George G. Jackson writes, “there is nothing unique about these Hebraic Eden myths. They were known among the so-called heathens thousands of years before the Bible was invented.”
He cites several examples, but one was a quote from Sir Godfrey Higgins, the English orientalist, as follows:
“Another striding instance is recorded by the very intelligent traveler (Wilson) regarding a representation of the fall of our first parents, sculptured in the magnificent temple of Ipsambul in Nubia. He says that a very exact representation of Adam and Eve in the Garden of Eden is to be seen in that cave, and that the serpent climbing round the tree is especially delineated, and the whole subject of the tempting of our first parents most accurately exhibited.”
In the Epic of Gilgamesh, EnKidu was tempted by a woman named Shamhat. He accepts food from this woman and is forced to leave his paradise in the forest after becoming aware of his own nakedness. Later in the epic, he encounters a snake which steals a plant of immortality from him. He dies regretting the day when he turned into a human.
In his book “Pagan Origins of the Christian Myth,” George G. Jackson writes, “there is nothing unique about these Hebraic Eden myths. They were known among the so-called heathens thousands of years before the Bible was invented.”
He cites several examples, but one was a quote from Sir Godfrey Higgins, the English orientalist, as follows:
“Another striding instance is recorded by the very intelligent traveler (Wilson) regarding a representation of the fall of our first parents, sculptured in the magnificent temple of Ipsambul in Nubia. He says that a very exact representation of Adam and Eve in the Garden of Eden is to be seen in that cave, and that the serpent climbing round the tree is especially delineated, and the whole subject of the tempting of our first parents most accurately exhibited.”
In the Epic of Gilgamesh, EnKidu was tempted by a woman named Shamhat. He accepts food from this woman and is forced to leave his paradise in the forest after becoming aware of his own nakedness. Later in the epic, he encounters a snake which steals a plant of immortality from him. He dies regretting the day when he turned into a human.
The Flood
Another story that the Bible shares with The Epic of Gilgamesh is the flood narrative in Genesis. Many historians claim that the Biblical version is a rewritten version of an original Sumerian myth of the flood and the ark was probably passed along to the Jews during their Babylonian exile in the 6th century B.C. and served as the basis for the Genesis story.
Here’s a chart that shows the similarities and some of the differences between the Bible and Gilgamesh versions.
COMPARISON OF GENESIS AND GILGAMESH
GGENESIS -- ILGAMESH
Extent of flood: Global -- Global
Cause: Man’s wickedness -- Man’s sins
Intended for whom?: All mankind -- One city & all mankind
Sender: Yahweh -- Assembly of “gods”
Name of hero: Noah -- Utnapishtim
Hero’s character: Righteous -- Righteous
Means of announcement: Direct from God -- In a dream
Ordered to build boat?: Yes -- Yes
Did hero complain?: Yes -- Yes
Height of boat: Several stories (3) -- Several stories (6)
Compartments inside?: Many -- Many
Doors: One -- One
Windows: At least one -- At least one
Outside coating: Pitch -- Pitch
Shape of boat: Rectangular -- Square
Human passengers: Family members only -- Family & few others
Other passengers: All species of animals -- All species of animals
Means of flood: Ground water & heavy rain -- Heavy rain
Duration of flood: Long (40 days & nights plus) -- Short (6 days & nights)
Test to find land: Release of birds -- Release of birds
Types of birds: Raven & three doves -- Dove, swallow, raven
Ark landing spot: Mountain — Mt. Ararat -- Mountain — Mt. Nisir
Sacrificed after flood?: Yes, by Noah -- Yes, by Utnapishtim
Blessed after flood?: Yes -- Yes
Another story that the Bible shares with The Epic of Gilgamesh is the flood narrative in Genesis. Many historians claim that the Biblical version is a rewritten version of an original Sumerian myth of the flood and the ark was probably passed along to the Jews during their Babylonian exile in the 6th century B.C. and served as the basis for the Genesis story.
Here’s a chart that shows the similarities and some of the differences between the Bible and Gilgamesh versions.
COMPARISON OF GENESIS AND GILGAMESH
GGENESIS -- ILGAMESH
Extent of flood: Global -- Global
Cause: Man’s wickedness -- Man’s sins
Intended for whom?: All mankind -- One city & all mankind
Sender: Yahweh -- Assembly of “gods”
Name of hero: Noah -- Utnapishtim
Hero’s character: Righteous -- Righteous
Means of announcement: Direct from God -- In a dream
Ordered to build boat?: Yes -- Yes
Did hero complain?: Yes -- Yes
Height of boat: Several stories (3) -- Several stories (6)
Compartments inside?: Many -- Many
Doors: One -- One
Windows: At least one -- At least one
Outside coating: Pitch -- Pitch
Shape of boat: Rectangular -- Square
Human passengers: Family members only -- Family & few others
Other passengers: All species of animals -- All species of animals
Means of flood: Ground water & heavy rain -- Heavy rain
Duration of flood: Long (40 days & nights plus) -- Short (6 days & nights)
Test to find land: Release of birds -- Release of birds
Types of birds: Raven & three doves -- Dove, swallow, raven
Ark landing spot: Mountain — Mt. Ararat -- Mountain — Mt. Nisir
Sacrificed after flood?: Yes, by Noah -- Yes, by Utnapishtim
Blessed after flood?: Yes -- Yes
Proverbs
There are many striking similarities between the book of Proverbs in the Bible and the Egyptian Instruction of Amenemope. Though all surviving texts of the Instruction of Amenemope are of a later date, the works are thought to have been composed during the 12th dynasty. There has been much debate on this topic, but modern scholars agree that there is enough compelling evidence to support that the Instruction of Amenemope predates the Bible. Here are just a few examples of the parallel verses:
Proverbs 22:17-18: “Incline thy ear, and hear the words of the wise: and apply thy heart to my doctrine. Which shall be beautiful for thee, if thou keep it in thy bowels, and it shall flow in thy lips.”
Amenemope ch. 1: “Give thine ear, and hear what I say, And apply thine heart to apprehend; It is good for thee to place them in thine heart, let them rest in the casket of thy belly; That they may act as a peg upon thy tongue.”
Proverbs 22:22: “Do no violence to the poor, because he is poor: and do not oppress the needy in the gate.”
Amenemope ch. 1: “Beware of robbing the poor, and oppressing the afflicted.”
Proverbs 22:20: “Have I not written for you 30 sayings of counsel and knowledge?”
Amenemope, ch. 30: “Look to these 30 chapters; they inform, they educate.”
Proverbs 23:4-5: “Toil not to become rich, And cease from dishonest gain; For wealth maketh to itself wings, Like an eagle that flieth heavenwards”
Amenemope, ch. 7: “Toil not after riches; If stolen goods are brought to thee, they remain not over night with thee. They have made themselves wings like geese. And have flown into the heavens.”
http://en.wikipedia.org/wiki/Instruction_of_Amenemope
There are many striking similarities between the book of Proverbs in the Bible and the Egyptian Instruction of Amenemope. Though all surviving texts of the Instruction of Amenemope are of a later date, the works are thought to have been composed during the 12th dynasty. There has been much debate on this topic, but modern scholars agree that there is enough compelling evidence to support that the Instruction of Amenemope predates the Bible. Here are just a few examples of the parallel verses:
Proverbs 22:17-18: “Incline thy ear, and hear the words of the wise: and apply thy heart to my doctrine. Which shall be beautiful for thee, if thou keep it in thy bowels, and it shall flow in thy lips.”
Amenemope ch. 1: “Give thine ear, and hear what I say, And apply thine heart to apprehend; It is good for thee to place them in thine heart, let them rest in the casket of thy belly; That they may act as a peg upon thy tongue.”
Proverbs 22:22: “Do no violence to the poor, because he is poor: and do not oppress the needy in the gate.”
Amenemope ch. 1: “Beware of robbing the poor, and oppressing the afflicted.”
Proverbs 22:20: “Have I not written for you 30 sayings of counsel and knowledge?”
Amenemope, ch. 30: “Look to these 30 chapters; they inform, they educate.”
Proverbs 23:4-5: “Toil not to become rich, And cease from dishonest gain; For wealth maketh to itself wings, Like an eagle that flieth heavenwards”
Amenemope, ch. 7: “Toil not after riches; If stolen goods are brought to thee, they remain not over night with thee. They have made themselves wings like geese. And have flown into the heavens.”
http://en.wikipedia.org/wiki/Instruction_of_Amenemope
The 10 Commandments
In the Bible, the 10 Commandments were given to Moses on Mount Sinai, and were written on stone tablets, supposedly by the hand of God himself. This is estimated to have taken place around 1490 B.C. However, chapter 125 of the Egyptian Book of the Dead (around 2600 B.C.), which would have been available to Moses during his time in Egypt, seems to have provided some inspiration. The Egyptian Book of the Dead reads like the 10 Commandments written in the Negative Confession. Some examples are:
Book of the Dead: “I have not blasphemed.”
Exodus 20:7: “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.”
Book of the Dead: “I have not defiled the wife of a man.”/ “I have not committed adultery, I have not lain with men.”
Exodus 20:14: “Thou shalt not commit adultery.”
Book of the Dead: “I have not stolen.”
Exodus 20:15: “Thou shalt not steal.”
Book of the Dead: “I have slandered [no man]”
Exodus 20:16: “Thou shalt not bear false witness against thy neighbor.”
There is also some similarity between the story of the 10 Commandments and the Code of Hammurapi, dated around 1772 B.C.
In the Bible, the 10 Commandments were given to Moses on Mount Sinai, and were written on stone tablets, supposedly by the hand of God himself. This is estimated to have taken place around 1490 B.C. However, chapter 125 of the Egyptian Book of the Dead (around 2600 B.C.), which would have been available to Moses during his time in Egypt, seems to have provided some inspiration. The Egyptian Book of the Dead reads like the 10 Commandments written in the Negative Confession. Some examples are:
Book of the Dead: “I have not blasphemed.”
Exodus 20:7: “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.”
Book of the Dead: “I have not defiled the wife of a man.”/ “I have not committed adultery, I have not lain with men.”
Exodus 20:14: “Thou shalt not commit adultery.”
Book of the Dead: “I have not stolen.”
Exodus 20:15: “Thou shalt not steal.”
Book of the Dead: “I have slandered [no man]”
Exodus 20:16: “Thou shalt not bear false witness against thy neighbor.”
There is also some similarity between the story of the 10 Commandments and the Code of Hammurapi, dated around 1772 B.C.
Stans favorite place he will live for ever:
Heaven and Hell
Along with the idea of good and evil, the concept of Heaven and Hell seems to predate Judaism as well. In fact the concept of both Heaven and Hell didn’t even exist in the first two thirds of the Bible. Zoroastrianism is known by religious historians as the first religion to have a concept of Heaven and Hell, so once again, Persian influence can be credited for a Judao-Christian concept.
The prophet Daniel, who lived at that time the Hebrews were living in captivity of the Persians, was the first Biblical figure to refer to ideas of resurrection and judgement (Daniel 12:2).
The word “paradise” comes directly from the Persian religion of Mithraism. The word “Hell” seems to derive from the Norse word Hel, most certainly a pre-Christian concept.
There are a number of examples of Hell-like afterlives portrayed in ancient religions, such as the cult of Osiris during the Middle Kingdom in Egypt, where moral fitness became the dominant factor in determined a person’s fate in the afterlife.
At death a person faced judgment by a tribunal of 42 divine judges. If they had led a life in conformance with the 42 principles of Maat, the person was welcomed into the Two Fields. If found guilty the person was thrown to a “devourer” and would be condemned to the lake of fire.
The person taken by the devourer is subject first to terrifying punishment and then annihilated. These depictions of punishment may have influenced medieval perceptions of the inferno in Hell via early Christian and Coptic texts.
Heaven and Hell
Along with the idea of good and evil, the concept of Heaven and Hell seems to predate Judaism as well. In fact the concept of both Heaven and Hell didn’t even exist in the first two thirds of the Bible. Zoroastrianism is known by religious historians as the first religion to have a concept of Heaven and Hell, so once again, Persian influence can be credited for a Judao-Christian concept.
The prophet Daniel, who lived at that time the Hebrews were living in captivity of the Persians, was the first Biblical figure to refer to ideas of resurrection and judgement (Daniel 12:2).
The word “paradise” comes directly from the Persian religion of Mithraism. The word “Hell” seems to derive from the Norse word Hel, most certainly a pre-Christian concept.
There are a number of examples of Hell-like afterlives portrayed in ancient religions, such as the cult of Osiris during the Middle Kingdom in Egypt, where moral fitness became the dominant factor in determined a person’s fate in the afterlife.
At death a person faced judgment by a tribunal of 42 divine judges. If they had led a life in conformance with the 42 principles of Maat, the person was welcomed into the Two Fields. If found guilty the person was thrown to a “devourer” and would be condemned to the lake of fire.
The person taken by the devourer is subject first to terrifying punishment and then annihilated. These depictions of punishment may have influenced medieval perceptions of the inferno in Hell via early Christian and Coptic texts.