toomy;4067726 said:only to Ancestors. Even today the 24 Elders are not called
Gods, but Kings and Queens. That is the highest title of
respect among Black people.
22. The word God in our language is MO-DIMO.
The plural of that is BA-DIMO.
As you can see, it contains the sacred prefix BA, which
refers to people. MO refers to one person and is the singular
of BA. So MO-DIMO means one Ancestor, and BA-DIMO
means all the Ancestors.
23. MO (singular) and BA (plural) in MO-DIMO and BA-DIMO
are the same as those in the tribal names of many African
tribes, such as MO-TSWANA, BA-TSWANA and MO-SOTHO,
BA-SOTHO etc.
24. The word DIMO means high up or ascended. Therefore
BA-DIMO (GODS) means all the Ancestors on high and MODIMO
means the Most High One, which is the name of the
ONE PERSON - THE DIVINE UNITY OF ALL BLACK PEOPLE.
25. This word DIMO is the origin of the Latin word Deos
(God), which became the modern word Theo used in
Theology (from the Greek Theos). The Greeks and Latins
after them had a tendency to add 'S' to the end of words
as they were learning our language, such as when they
change Manu to Manus or Menes and Heru to Horus. So
they changed DIMO to 'Dimos' and finally to 'Deos'.
26. As soon as the white races (all the non-blacks) learned
of their maker, the concept of worship came into being,
and they worshipped YHWH as their God. So the true
concept of God, which belongs only to Ancestors, was
brought down from on high and applied to a living person
for the first time in the person of YA BA-HWEHU.
27. Before then, the concepts of worship and fear were
unknown, and Black people would never have used the
word 'God' (MODIMO) to refer to a person still living on
earth. It would result in a clear contradiction because a
person cannot be living and ascended (dead) at the same
time, since MODIMO means one who is ascended.
28. But the white races saw no such contradiction because
they lacked knowledge of the intricate details of our
language. They just took our language and modified it in
almost endless ways until it suited their childish concepts
and eventually gave rise to the multitudes of white
languages in existence today.
29. Perhaps they can be forgiven for calling YHWH the Most
High because when they were taught of him by Moses,
YHWH was by then living on the earth of the star Sirius, which
I suppose can be considered as 'on high'.
Therefore by reason of their childish tongue, YA BA-HWEHU
became YAHWEHU and eventually YAHWEH, as it remains
to this day.
30. Those who are interested to know the full name 'King of
the white races' in the ancient language, I'll tell you. It's:
KHOSI YA BA-HWEHU
KHOSI means 'King'. That word is the origin of the word Kaiser
and Caesar (King).
31. In some West African languages, KHOSI is pronounced
KWESI.
In modern Setswana we say KHOSI YA BA-SWEU.
So the full name of YHWH is KWESI YA BA-HWEHU or KHOSI
YA BA-HWEHU.
This website below is said to contain evidence of Ancient Edomites (white ppl) worshipping a Yahweh god. This website refers to the Israelites as the white Jews of today.
http://www.biblearchaeology.org/post/2010/03/08/The-Name-Yahweh-in-Egyptian-Hieroglyphic-Texts.aspx
THE LAND OF THE SHASU OF YAHWEH
The two New Kingdom inscriptions which refer to “the Land of the Shasu of Yahweh” are found in topographical lists. One list is at Soleb and the second at Amarah-West.
Soleb, a temple dedicated to the god Amon-Re, was built by the Pharaoh Amenhotep III in ca. 1400 BC. Today it is located in the nation of Sudan, on the left bank of the Nile about 135 miles south of Wadi-Halfa.
Amarah-West, which is also located in Sudan, is a construction of Rameses II in the 13th century BC and has massive topographical lists inscribed in it. The section of the Amarah-West topographical list which contains the reference to “the land of the Shasu of Yahweh,” was almost certainly copied from the earlier list at Soleb.
It must be noted at this point that Egyptologists in general do not question the appearance of the name Yahweh in these two lists. For example, Donald Redford writes of the reference to Yahweh at Soleb:
For half a century it has been generally admitted that we have here the tetragrammaton, the name of the Israelite god “Yahweh”; and if this be the case, as it undoubtedly is, the passage constitutes the most precious indication of the whereabouts during the late 15th century BC of an enclave revering this god.
Redford identifies the Shasu of Yahweh with the Edomites and argues that Yahweh was at first worshipped as an Edomite god. He also argues that one tribe of Edomites split from the main body of Edomites, moved northwest, and became one of the tribes of the Israelites, taking their god Yahweh with them. For Redford, this explains how Yahweh became the God of the Israelites.
There are several problems with Redford’s position, and these will be dealt with later. It suffices here to note that there are almost no scholars who question the appearance of the name Yahweh at Soleb and Amarah-West.
The best discussion of the place names in Egyptian topographical lists that are related to the location of “the land of the Shasu of Yahweh” is that of Michael Astour in his chapter in the Festshrift Elmar Edel published in 1979. Astour points out that the place names listed at Soleb and Amarah-West include both Egyptian possessions in Syria-Palestine as well as non-Egyptian controlled ethnic groups and regions in that area.
The topographical lists that are of most interest are the group of texts which read “t3 Sh3sw of X”, or “Land of the Shasu of X,” where X is normally a place. Astour observes that, contrary to what has been stated by some other scholars, Donald Redford being a good example, not all of the Shasu lands mentioned by Amenhotep III, and copied by Rameses II, were located in the general areas of Syria, Lebanon, Canaan, Sinai, and Trans-Jordan.10
Even though Egyptologists accept the appearance of the name Yahweh in the topographical lists at Soleb and Amarah-West, the implications of its appearance do not seem to have been fully appreciated by Old Testament scholars. Of course the question remains, who or what is being referred to by the word Yahweh? Is it a reference to the God of Israel? Or is it just a reference to a town or city like any of the other toponyms beginning with t3 sh3sw?
In other words, should the phrase t3 sh3sw ya-h-wa be translated as “the land of the nomads who worship the God Yahweh” or should it be translated as “the land of the nomads who live in the area of Yahweh.” The answer to this is not known with absolute certainty, but even if Yahweh is a place in these hieroglyphic texts, it was clearly place named after the god Yahweh of the Old Testament. Anything less seems too coincidental. But let us look at Astour’s proposed locations of the other t3 Sh3sw toponyms in these lists at Soleb and Amarah-West.
Astour correlates the Amarah list of Rameses II with the Soleb list of Amenhotep III. He also correlates both of these lists with a parallel, but partial, topographical list of Rameses III which is located in his great mortuary temple at Medinet Habu on the west bank of the Nile at Luxor.
First let us look at Astour correlation of the parallel portions of the Amarah and Soleb lists. Both of the lists begin with a place called t3 sh3sw pys-pys, which Astour identifies with a spring in the Biqa Valley, near the Litani River in modern Lebanon.11 It is clearly located north of Canaan.
The second place in the two lists is Sa-ma-ta, a place that Astour again is quite certain as to its precise location. He identifies Sa-ma-ta with Samat, a site on the Phoenician coast some seven miles south of Batrun. This site is located north of Canaan in an area that is generally considered to be Phoenician, again far away from Edom.12
The third place name and the one that is of the greatest interest to us is “the Land of the Shasu of Yahweh.” Astour makes no attempt to locate this people group, and for a good reason. There is no topographical site in the entire region today that bears the name Yahweh or anything remotely similar. There is also no biblical reference or ancient historical source that mentions a topographical site named Yahweh. We will return to this point later.
Astour observes that the name Yahweh also appears in a topographical list at Medinet Habu (12th century B.C.) with the variant spelling yi-ha.13 This constitutes a third reference in hieroglyphic texts to Yahweh. However, in the Medinet Habu list, the phrase “the Land of the Shasu” has been omitted.
Astour believes that yi-ha is just a variant of ya-h-wa as found on the Soleb and Amarah-West topographical lists. He also believes that it refers to the same people since it is followed n all three lists by some version of a place called “the Land of the Shasu of Tu-ra/Tu-ra-ba-ar.” However, the Medinet Habu list has mistakenly split the name Tu-ra from the last elements of this place’s full name. Tu-ra-ba-ar, and has made this one locality into two places. Nevertheless, the full name t3 shsw tu-ra-ba-ar appears after the place mentioning Yahweh on both the Soleb and Amarah lists.
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