PALEO HEBREW (Pictographs) and SCRIPTURE (PART 1)

On today’s program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name יהוה and why. 

In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts. 

Transcript

Suzanne: 0:00

Avi coming up next. Please join us for real Israel talk radio. This is episode 184 here is your host, Avi Ben Mordechai.

Avi ben Mordechai: 0:11

Welcome to Real Israel Talk Radio. I'm Avi Ben Mordechai on today's program, Episode 184 this is part one of a dialog that I had with Andrei Roosma of the Netherlands, discussing the written language of Abraham Moses and David, often referred to as paleo Hebrew. We will be discussing the pictographic roots and basic notions that underline the earliest biblical script of the Hebrew language. Paleo Hebrew developed from a script that was used in the West Semitic area during the second millennium before the Common Era, roughly about 1000 years before Yeshua, various excavations have found textual fragments of it in a very large area, ranging from Current Syria to Egypt. It is commonly referred to as proto Canaanite or proto sinatic. This script later developed into what we know as the block letters of the Hebrew language used during the Babylonian exile and beyond to our present day, we'll learn about Andre's life and research into this fascinating linguistic topic. Join me now for my discussion with Andre rusma as we delve into the rich nuances of the biblical texts based on their pictographic concepts. I came across your work many, many years ago called the written language of Abraham Moses and David, a study of the pictographic roots and basic notions in the underlying fabric of the earliest biblical script. Yeah, and by your own admission, stating that you're not a linguist, yet this research paper that you came up with is quite extraordinary, in my opinion,

André: 2:37

From my earliest youth, I am a researcher. I have always asked questions. From there, I came to work as a scientist, researcher with a big company here in the Netherlands. When I came to know God in I was 17 years old, I studied the Bible very intensely, and I came across the fact that the Bible is, of course, not written in English or Dutch or any familiar language to us. The largest part is written in Hebrew. So I got a third of interest in Hebrew, and I started to read the Old Testament in Hebrew that was very fascinating. I discovered that the God of the Bible has a name, a four letter name in Hebrew, that name was always close to statements like, I am with you, to Abram, to Jacob, to the people of Israel. Always, when the name is mentioned, it's also mentioned. He is with us. He is there. You could translate the name. He isn't and loving us like John 316 says that He gave His Son because of His great love for us. He does that because he is that way. He doesn't do that because who we are, but because of who he is. He simply is there. He is present, and he wants to be present in our lives. And that's so fascinating that I was going deeper and deeper on that whole subject of his great name. So with this kind of insight, I'm just really fascinated with how you found his name to be represented in Scripture. I find it so fascinating the way he presents himself, for example, to Moses. When Moses says, I have to tell the people who this God that has met me who he is. And then God mentions first his name, and then he says, how compassionate. Compassionate and how merciful he is. So his name is first, and that is that he is there, and then he is not there as a judge, but as a compassionate The Hebrew word is raham, which is the womb, basically

Avi ben Mordechai: 5:18

Raham or rahum. This is the idea of like a motherly kind of compassion almost continue

André: 5:24

on the womb is giving priority to the child, even when the mother is almost dying, it will still feed the child. That's the way God is that He gives, even gives his life for us. Now that is the first word after his name that God mentions to Moses. I am absolutely thrilled by such a compassionate God. It's marvelous to Jacob. He mentioned his name too, but you see that Jacob didn't have the Bible. He just had a few stories by his father, and that was it.

Avi ben Mordechai: 6:06

We had a conversation, and you were mentioning about Satan or Pharaoh of Egypt, and you were telling me that these are not names, they're actually just more descriptions than they are names. Yes, yes.

André: 6:26

Names are very important in the Bible. Names characterize who the person is. Let me first give an example, a positive example, of Elijah, his life mission we see at the Mount Carmel, experience that he had where he led the people to take distance from their idolatry and to say, yah is our God. So His name is EL EE YAH, or EL EE, YAH HU. My God is Yah. So names are very important, and some people do not get a name in the Bible, like the pharaoh of Moses. Still today, there's a lot of debate going on. Who was that Pharaoh, the Bible doesn't mention his name because he was an evil person, the enemy of God. We call Satan. But Satan is just a Hebrew word for enemy, and it's just that. So he just gets the title the enemy in the New Testament, He is called Diablos. That is the one who tears apart. He's also mentioned the one who accuses but he doesn't get a name. But even the midwives that helped Moses being born are getting a name, SIFA and Puah, they get honored.

Avi ben Mordechai: 8:03

So with the all eternal one and his name, there is a tremendous amount of arguing about the proper pronunciation of the tetragrammaton the name. What's your take on it? What do you think?

André: 8:22

Well, before I speak about the pronunciation of the name, I want to mention something that we forgot. I think that is that I said his name is always associated with him being there. You see that, for example, in the life of Jacob, he didn't have the Bible or whatever. So he had very little experience with God from others to build his faith on, and it's a bit wobbly. Still. There were times when he was feeling close to God, and then he used God's name, but there were also, was a large stretch of time that he did feel close because his favorite wife had died, and he blamed God for that, and he was angry for a long time. We you see that he doesn't use the name, and then at the end of his life, when he is blessing his children, he needs to use the name again. So he needs the presence of God to bless his children. And you see in the in the Psalms, in but in the entire Tanakh, you see that when someone is feeling close to God, he uses the name. But if someone is feeling distant from God or has distance himself, he doesn't use the name. Take the example of David in Psalm 27 he is on the mountaintop emotionally, and then all of a sudden he seems to fall down. Down because he says, oh, Lord, help me and this and that. And then all of a sudden he realizes what is bringing him down, and that is that he was afraid that on that mountain top he would be forsaken by God. But then he says, Okay, no, God is different. My father and my mother did forsake me. And indeed We know that. We know that when the Prophet came to his father, and the same word is used there, that his father says, yes, I've left him on the field, the same word is used there, as in Psalm 27 and so indeed, his father didn't find him important enough. But God does So have faith. I say to the people like you say, who are listening now and who say, Well, I'm angry at God, try to talk it over with him, because he really is love. And he will listen, and he will listen. He will listen to any argument. He can stand it. If you're angry.

Avi ben Mordechai: 11:12

I'm thinking of something like Psalm 37 I was just reading that do not fret because of evildoers. Do not be envious toward wrongdoers. They will wither quickly, like the grass and fade like the green herb. Then 37 three, trust in yud, hey. Vav, Hey, and do good. Dwell in the land. Cultivate faithfulness. Delight yourself in yud, hey, Vav a yovah or Yahweh, and he will give you the desires of your heart, Commit your way to yud, hey, Vav, a trust in Him, and He will do so. It's things like Psalm 37 that I read, and we tend to fret because of all the people doing so well around us, some of the evil people. And we tend to think, Where is God? How come I'm going through this? What about them? They're doing so well. Why am I so down in the down in the dumps every year? What's What's that all about, and we tend to get a very, very angry. And I'm sure you've been through your your own tests in your life, I'm sure, and it tends to test us as to whether we're going to continue believing in him or not.

André: 12:34

Yeah, in the end, Psalm 27 says, If I hadn't believed in the goodness of God, he believed that somehow, even when he was in the dark place, that somehow he would see the goodness of God again. And we all may have that faith that we will see the goodness of God again

Avi ben Mordechai: 12:55

even when we're in a very hard and difficult dark place. Yes, yes, we're living in a world that is not fair. Everything in this world is just. It's not fair.

André: 13:08

You see a lot of complaints about that in the in the Psalms and, yeah, all through the Bible.

Avi ben Mordechai: 13:14

Okay, so continue on and take us into the story of the name. You went to some professors and rabbis, and you confronted them to ask them, Well, how does this name sound? How do you pronounce it? So continue on with that story.

André: 13:33

When I started to speak and write about the name, people started to ask me, yes, how must we pronounce so I went to the professors in Hebrew and in Semitic languages, etc. I was very sad when I hear their answer. That is that they said, well, we don't know anymore, because it was forgotten. And I think all the names of other gods, Roman gods, Greek gods, name the name them all. We still know them. And the name of our own god, we wouldn't know I couldn't understand that as a scientist, as a researcher who always finds what he seeks for, and certainly when I would ask God in my research, I would always find something. So I went on digging further, and they said, Well, okay, in the in the Bible, in the text, they in the Middle Ages, and in half the cases, or a third of the cases, they have added vowels that make it sound like Jehovah. So that's why people always thought the pronunciation was Jehovah, and some people that I respect like to care right to name your Gordon, he still says it's Jehovah now, Nehemia, Gordon, he cites the. Grad Codex, and there are a number of places where it's pointed with the vowels that give it the sound. Jehovah. I've seen those entries. I'm not a linguist, so I can't tell you exactly what's going on. Do you have any thoughts on this? A number of cases there is, they added the vowels like Jehovah. So I started to ask these people further. They said, Well, nowadays, most people believe it is Yahweh. I said, What is the basis? Well, it's based on a correspondence between, I think it was a Greek and the Roman in the first century. One asked the other, well, how was the pronunciation? We don't know that. And the others writes back, well, I have heard a Samaritan say the name, and what he said was, and then he writes down in Greek letters, jabe ya, beta, alpha, beta, epsilon, in Greek, okay, but I say that the Samaritans, just like the rabbinic Jews, didn't use the name. They said it was improper to speak the name out loud. Probably what this Greek man or has heard from that Samaritan was the replacement that the Samaritans used that was Yaffe with a pay.

Avi ben Mordechai: 16:27

Is this almost like the Hebrew word, YAFE? Like beautiful?

André: 16:31

Yes, the beautiful one, that is what they mentioned God instead of using his name. Interesting. Okay, so to me, it sounds very plausible that this Greek man has heard the Samaritan speak about yafe, the beautiful one. So it doesn't say anything about the pronunciation of the true name. So I had to dig deeper to find the real pronunciation. Well, I looked at a lot of there are a lot of similar words, like Yehuda, the Jews, the tribe. Name is Yehuda, but all the people around Israel spoke about Yahuda. Now Yahuda has only a D A dalet extra. If you leave the dalet out, you get Yahuwah. So I found a lot of indications like this that the pronunciation might have been Yahuwah.

Avi ben Mordechai: 17:29

In other words, the pronunciation that sounds like Yahuwah without a Dalet, because with the Dalet it would be Yahoo da but without the Dalet it is simply Yahuwah, and you think that might have some merit to it?

André: 17:45

Yes, and then I started to write about that, and someone said to me, Well, you should read what one of the last high priests, just like Daniel in the year 70, when the Romans took the Jews, there was also one high priest who was transported to Rome and came to some power there again, and he wrote the history of the Jews in one of those books, he says, You should remember that It's not for consonants, but it's for fowls. So everybody in this day is looking, what vowels do we have to add? No, we don't have to add vowels. We have to read the Yod, hey, WAV, hey, as vowels, if I pronounce that after each other, I get ya, WA. I'm not saying that it is absolutely 100% sure, but all indications seem to go in that direction. To me, what I find more important is the meaning of the name than the exact pronunciation. I mean, we all know that when we say Jesus wrongly, and yet every Bible has Jesus. So I am proponent for using the best guess that we have for the pronunciation of the Father's name, and like for Jesus, that is, would be Yeshua and for the father's name, I think it is Yahweh.

Avi ben Mordechai: 19:20

Could it be that Yeshua, his name is Yah Shuah? I hear a lot of that kind of iteration.

André: 19:29

The first person in the Bible named Yeshua was was whom we call Joshua,

Avi ben Mordechai: 19:36

Moses, right hand man. Yahushua, Joshua,

André: 19:40

If I re establish the yah instead of the year that sometimes it has gone into later, his name was probably Yahushua. Yahushua. So if Jesus was named after him, or had the same name in that sense, Jesus would be. Yahushua. But in the time of the Romans, names had changed a little bit among the Jews. So I think in that time, Jesus will have been called Yeshua. A lot of people think about biblical Hebrew. Biblical Hebrew is a language the Hebrew of Moses or of the patriarchs, and the Hebrew spoken in the time of Jesus, it's 2000 years. The Hebrew of Moses or the patriarchs, was quite different from the Hebrew of later times. What I discovered, when I wanted to go back and wanted to go to older manuscripts, etc, phoned one of those professors. And I said, Well, what I encounter now is a totally different script. What is this? He said, of course, the Jews had their own script, but in Babylon for 70 years, and sometimes some, even longer, three generations went to school in Babylon. They learned the Babylonian script, and when they came back, all the scriptures had to be rewritten by Ezra and his followers into this Babylonian script. But in the time of the kings, you had paleo Hebrew. That was a different script. It was a slightly different language, but it was also a different script, different letters. There is some relation between the letters, but still it looks quite different.

Avi ben Mordechai: 21:32

Did the meanings of the words change or just the script both?

André: 21:36

I think I have a very clear example. Is the word for to be or to live in the Biblical Hebrew of Ezra, it was Haya. But we know from other sources that in the time of Moses, the word for to live was Hava with a WAV. A lot of words with Avi got changed vachad in Arabic, it is still vachad For one unity. And in Hebrew, it is either yahod or Ahad with an Aleph at the beginning.

Avi ben Mordechai: 22:15

Well we say in modern Hebrew, Yachad -- togetherness. So it sounds plausible what you're saying there could be this akhad. The yakad was a community of the Qumran the Dead Sea Scrolls. They obviously had that unification idea in mind,

André: 22:37

We say, in here in Western Europe and elsewhere in the world, we have wine in Dutch, we say Vayin in French, they say Vayin in German, they say wine. It comes from the Semitic root Vine. It has basically still the same letters A, W or a V at the beginning, in the middle, a yot or an eye, and at the end, a noon or our letter N, but the Jews say yayin the VAV became a yot. So a lot of letters have changed over time.

Avi ben Mordechai: 23:23

You know, the Jews, they put numbers on the letters because the letters are numbers. So they they always say that yain is has a numeric value of 70, and the word secret has a numeric value of 70 in Hebrew. So they always say, when the wine goes in, the secret comes out. So that's why they say, be careful what you're drinking and how much on the Shabbat. Let's go on here. I want to have you repeat something here when you were saying to be or to live Haya, spell it, please. Hi, yah. Hey, yot, hey. Okay. And you say that got changed to Haya, and you think that Moses, when he wrote to be or to live, it would be, hey, Vav, Hey, hey, Vav.

André: 24:14

So instead of the middle Yud, there was originally a middle Vav,

Avi ben Mordechai: 24:19

so you're saying Moses had it as a vav in the middle of the two letters, and it got changed to a yud for Haya, not Hava. Yeah, do you think that happened in the days of Ezra?

André: 24:32

Perhaps I'm very curious, but I haven't found a linguist who can tell me where all these changes when they when they happened.

Avi ben Mordechai: 24:42

I'm Avi Ben Mordechai, and we'll return for more with Andre rusma After we take this short break. This is real Israel talk radio. You.

Suzanne: 25:00

Avi, welcome back to the second half of real Israel talk radio. This is episode 184 here is your host, Avi Ben Mordechai.

Avi ben Mordechai: 25:11

Welcome back to real Israel talk radio. I am Avi Ben Mordechai, and I'm speaking with Andre russma of the Netherlands, discussing the written language of Abraham Moses and David, often referred to as paleo Hebrew. We're speaking about the pictographic roots and the basic notions that underline the earliest biblical script of the Hebrew language. Let's continue now where we left off just before the break.

André: 25:48

If you look at a Hebrew Dictionary and you look for words that start with a WAV, you will find very little, because all the wav words that are still there in Arabic, for example, like vain, they all got changed. And I am very curious to see when and where that got changed.

Avi ben Mordechai: 26:08

You're talking about the "W" or "V" words with a Vav in Scripture, there's very few wa words beginning with a Vav. Today understand you correctly, yes.

André: 26:18

In the in the strong, dictionaries, you see very little about words...very few.

Avi ben Mordechai: 26:25

And what's your take on that? Why do you think that then?

André: 26:28

Because all the VAV words somehow got changed, like Va Yin for wine into Yayin.

Avi ben Mordechai: 26:35

Okay, let's go on to another question I have here regarding the pictographic Hebrew language. Do you have any thoughts about the ancient pictographic Hebrew language as you have come across it, and perhaps its relationship to the old Egyptian hieroglyphics, the oldest

André: 26:59

script that we are aware of mainly from rock inscriptions and a few pots because all the paper and leather materials all have wasted away of that old age, the patriarch times. So we have to rely on what is written in rock or on pots, and that's not very much. But these days, a lot of things are still being found. So there is quite some material. And what linguists have done is from the Paleo Hebrew of the king's time, they have tried to match those old symbols that they found to the Paleo Hebrew symbols. And they have said, well, we see that the old symbols had signified some object. For example, debate is the layout of early hood a tent with a woman's part and a men's part in it. And so what they say is, Okay, that looks like the later beIt in Paleo Hebrew, probably this was the early Blatter beit. They assume even that older script was an alphabet or an up God as the as the professionals say it had that function later, but I see pictures just like Jeff Benner sees. For example, the word for father in Hebrew is AB. It is Aleph beit, now the old Aleph of the times of Moses and the patriarch is an ox head. Even our letter A is derived from it. If you put our big letter A capital on its side, you have two horns and the head of the of the ox. Now for us in Holland, when we think of oxen, we think of milk. When someone in Ireland thinks of an oxen, he thinks of meat. So different people have different associations with the head of an ox or cow in 2000 BC. What kind of associations would people have with the head of an ox? It was fascinating to see pictures of castles in Mesopotamia, not with the heads of lions in front of them, but with heads of oxen in front of them. Why was the ox head a symbol of power more than a lion? Because the ox in those days was the auroch. Aroch in Hebrew was a large animal, like an ox, but even much bigger. It was a very. Very powerful, powerful animal, yes, indeed, the AVI is a shoulder height of two meters. Any lion would fear the orcs. So if you want to symbolize, in some way, the notion of being big, being strong, being the first among all the others, then the ox head is the way to go. So if you want to say to someone that someone is the first, the big one of the whole family, the family is the house. That's biblical language in general, the family of David is the house of David. Yes. So the word for father, which is broader than our English or Dutch word for father in Hebrew, it's the forefather, it's the progenitor, it's the founder of a foundation. Is also called Aleph, but that's the big one of the house (a Beit), so it's an ox head and a floor plan of a house, so it matches exactly the pictures match what it signifies, even if I would be an early Hebrew say the patriarchs, and I would have to explain to my children into pictures, what is the word father, I would say, well, he is the big one of the house. It made perfectly sense from the pictures. And then the next word I saw was El God. It's Aleph Lamed. Aleph is head...ox head. The Lamed is a shepherd's staff in the old script. So the shepherd staff is for the shepherd. So the big, the Great, the first Shepherd. Yes, that's God. Those were the first words that I encountered in the old script, and that they made sense when I interpret this script as pictures. So I said, Well, okay, the scientists only say, well, it's only the first letter of the of that word. But I say, Well, maybe, maybe I want to keep open the option. Then it also is the notion of that symbol in total.

Avi ben Mordechai: 32:26

So the Lamed is what you would call the 12th notion, or idea of the Aleph beIt in Hebrew, being a leader a shepherd involving a shepherd's staff or an ox goad, or something involving the lamed and then it ties in with a lamed word, an L word, like Lamed, to teach...a Teacher. Is that like the idea of a guide, a shepherd staff? Do you want to take that a little further for us?

André: 33:06

Yeah, the word Lamed is lamed main Dalet. So the main is water, or plentiful. I mean, when we have water, like in a sea or so, you have plenty of it, and when you have water, then you have plenty. When you don't have water, you are poor in the Middle East. So water is the symbol of a multitude, like it's also in Revelation. The seas are also the peoples of the earth water is the either water itself or it's standing for much or a lot of and the Dalit is the door is to go into. So the shepherd staff has a lot going in. You want to have a lot of sheep in your sheepfold. You need a lament. You need a shepherd staff to have a lot of them go in. And then what you are doing is you lament them. You lead them.

Avi ben Mordechai: 34:14

How is the lamed then related to that of teaching or to learn? What is that relationship

André: 34:22

you direct by teaching you direct. And the lamed is the way for a shepherd to direct the sheep.

Avi ben Mordechai: 34:29

The pictograph of the lamed is that of a shepherd staff to the pictograph of the dalet is a door as the pictograph of the mem. Well, we'll come back to the mem in a moment. I want to then take this through the Aleph beIt in a logical sequence. So let's start with the aleph. And the Aleph is the ox head that is the notion of being powerful.

André: 34:59

First. Right. Primary, the big one, like the ox, is among the other animals the first, the big one, the powerful one.

Avi ben Mordechai: 35:08

And even the lions are afraid of them. Even lions are afraid of you. Don't think a lion would come and attack an

André: 35:14

ox, not the original ox.

Avi ben Mordechai: 35:18

Any relationship, perhaps, to what we call, in English, the hippopotamus.

André: 35:23

Possibly they are not too related to, as far as I know, and

Avi ben Mordechai: 35:27

out of the ox head in the pictograph we have ALUF, it's numerically, the number 1000 in Hebrew, is there a particular reason why it's related to that? Or do you want to comment on that?

André: 35:42

No, and there's still some debate going on whether it's really 1000

Avi ben Mordechai: 35:47

How about like Joshua, he is called an aloof, an ALUF like a general.

André: 35:54

Yeah, it could well have been not 1000 but all that is below a general of those days, which could be less than 1000s Sure, sure. We are not 100% sure, but yet.

Avi ben Mordechai: 36:07

Okay, let's go forward now to the bait. In the pictographic language of Moses, the bait is the idea of being, it's almost, it's a preposition in modern Hebrew like to be inside or with or at or a part of something.

André: 36:27

The notion of a house or a tent is where you are inside. So yes, it's the proposition prefix of being in.

Avi ben Mordechai: 36:36

Now, I noticed you had a comment here about the Chinese language. What is your association with understanding the Chinese characters?

André: 36:46

When I started to study all this in more depth, some 18 years ago, I had a good friend who was a sinologist, so he introduced me to the original Chinese pictographic language. I saw that the Chinese pictographs have something that resembles debate very much as being a box and associated to the verb to hide something where you could be in I'm still looking where are the origins of this script. I am not surprised that you asked about Egyptian hieroglyphs, the Egyptians, the Sumerians, the Chinese all those languages started with pictographic language. Pictographic script. I wouldn't be surprised if also this Hebrew, the Semitic languages started also with pictographs. The Chinese make it complicated because a lot of people say, well, pictographic languages need 1000s of symbols. Yes, that's because the Chinese concatenate all the symbols to form a word on top of each other. Semites had a free, much easier way to do it. They just place them after each other, and then you get a word. We still do that. Every day. We have a book mark, ah, a book and then a book mark, yes, house and a house. Hold a

Avi ben Mordechai: 38:21

house and a household.

André: 38:23

We concatenate every day, every second. Concatenation is what they what I apparently did with the symbols that might indicate that these symbols might be the notions from the very beginning, from the time of elim. If so, I would expect to have to see some similarities between the original notions of Hebrew or of the Semitic languages group and the Chinese and Sumerian and Egypt,

Avi ben Mordechai: 38:56

according to the to the research of of Isaac Moses in he thinks that everything began in the garden with the Hebrew language, even in script form, I suppose, and then it got scrambled, like scrambled eggs in Genesis 11 at the Tower of Babel.

André: 39:14

Yes, what we see is a lot of words in European languages and in Semitic languages and in even in Chinese that are similar, that is also what Moses and sees you asked about the hieroglyphs and the Semitic script. Well, the Semitic script that we are talking about there is a find, an early find, near haram, where Abraham was. There are numerous finds in the Sinai, Sinai in Egypt, so all on the route of Abraham and the Israelites later, I think that the pictographic pre Hebrew script, so to speak, is older than. And Egypt hieroglyphs. I see no reason why the Israelites, if they invented the script only in Egypt, why they would look at the Egypt symbols here Egyptian hieroglyphs? Because why would I they have pictures every everywhere around them, and a very clear example is the same.

Avi ben Mordechai: 40:23

I want to come back to that. Okay, I would like you to now take us into the Hebrew letter for gimel, the sound. Give us some some of your thoughts on that, please.

André: 40:35

The Gimel is still the letter that I am most uncertain of. Nobody knows what it stands for. Some people say it is a throw stick. Some shepherds might have used something that is also akin in Australia, a boomerang. Yeah. It could have been something like that. It appears that it also was known in in the Middle East, at first, I also thought of in Sumerian, you have this the same symbol, and it is a foot, a foot, a foot where we stand on. And there are a lot of words that make sense when it is a foot. For example, the word Gimel or Gamal, a camel. Even in our language, it is then to be interpreted as a foots with water for a leader, which was what a camel is for.

Avi ben Mordechai: 41:29

It seems to relate to, perhaps the idea of carrying or to gather something together, or some idea of movement or a foundation or strength,

André: 41:42

someone has suggested you have a tool that carpenters use that is just a right angle.

Avi ben Mordechai: 41:49

The carpenters out there that are listening, they'll know what it is, but I guess you call it a carpenter square or something to to measure, yeah.

André: 41:57

Okay, so it might be something used in building. It's so often related to something or like a foundation or something like feet under something, or

Avi ben Mordechai: 42:10

I'm thinking of words here, like gavav, the idea of a hill or a height or something very tall.

André: 42:18

Perhaps it is a letter that appears furry, seldom in the old inscriptions, so we know very little about it.

Avi ben Mordechai: 42:28

Jeff Benner says that the Gimel is like the gum referred to a leg. So that may very well be the word that that's connected to the gimel, there's also this sound of the Guh Guh of Gimel. You can hear that of like a footstep when you're walking a guh, guh guh, yeah.

André: 42:51

We didn't talk about the sound of the letters yet, but with the Aleph, your throat is constricted basically the sound of the airline. Yeah, it's like, what happens when you meet that huge animal that your breath stops in your throat? The linguists call it a guttural, this gutteral stop, so it's your breath stops in your throat.

Avi ben Mordechai: 43:21

Ah, but we don't have we don't have that sound in English at all.

Unknown: 43:25

That's what happens when you see such an animal. Your breath stops in your throat.

Avi ben Mordechai: 43:30

Okay, let's now go ahead and talk about the pictographic Dalit

André: 43:36

early inscriptions. You see a symbol that people, linguists have interpreted as a fish a dog. Yeah, yeah. I have a little appendix in my document about something of the Dalit because I discovered a lot of things. Of those days we have hinges on the door. But in those days, the hinges weren't invited yet a door could turn open was by having the door board and then a big pole, and that pole was attached to that board and it was put in a hole in the ground.

Avi ben Mordechai: 44:19

I remember seeing that in my tour guide school, that bowl in the ground, in the

André: 44:26

hole? Yeah, a lot of those stones are still being found. A big stone with a 60 centimeters wide or so, yeah, with a hole in it. Yes, that's the downward part of an old hinge.

Avi ben Mordechai: 44:41

So it's the precursor to what would later become the door hinge. Yeah. Okay, and so the letter Dalet. What does it represent?

André: 44:51

Pictographically, originally the triangle dalet is a 10 door, which is just one piece of cloth. Both, yeah, but it also appears as the, what I have here as the third symbol, and that is a flat piece of wood on a on a pole, the door. And by that, any movement I mean the door was the part of the house that could move, yeah. And also, earlier, it was symbolized only by a fish, the idea of flexibility movement to enter the

Avi ben Mordechai: 45:27

door. So if we get the Hebrew word, dalet, lamed, Tav dalet, what is that symbolizing? If you were to break those down into their pictograph forms. What is that telling us?

André: 45:44

It's the door with that pole and the tuff is a construction, so it's a door on a pole construction. That's a true door, not a tent door.

Avi ben Mordechai: 45:54

You said, not a tent door, like a tent flap, yeah. And so with the lamed in between the Dalit and the tab. What is that signifying the limit is the pole, but a lamet Has that pictograph. We'll come to it in a moment. The lamed is kind of an idea of a guide, a shepherd staff, a pole. Let me see here. Where is this from? Proverbs 26 as the door turns upon its hinge, or some kind of movement, so the lazy man turns upon his bed. When I

André: 46:30

see that picture of a of a door in its hole, with the pole in the hole, then I see that a door turns upon its hinge, in modern view, it would turn upon its hinge. It would hang from its hinge.

Avi ben Mordechai: 46:46

Sure, sure. So would we say that the that the dalet is really something that is representing not just an opening, but also something to expose something else, maybe, maybe, but it's definitely an entrance,

André: 47:02

definitely an entrance, an entrance and movement.

Avi ben Mordechai: 47:05

So when Yeshua says I am the door, he's saying I am the entrance, entrance by which you can move in. And so we got the English letter D out of it, as in dog,

André: 47:19

and you still see it. The Greeks turned everything around because they wrote from left to right. So that door on a pole, you still see an hour capital D.

Avi ben Mordechai: 47:30

Let's go on and continue with the letter. Hey, the ah, maybe a breath. Or Halla, what's this breathy hay all about?

André: 47:45

I think it's the most fascinating letter in all of the old Aleph beit. It's originally a person with his hands or her hands up in the air and a knees bent. It is worldwide to lift your hands in the air is a symbol of surrender. Look at a football stadium when they score, all the hands go up in the air. Why? Because of joy, internationally and of all ages. Hands up in the air is a symbol of joy. It's the symbol of awe. When I'm in great awe, I put my hands up and I say, ah, that's just the sound of it also, ah,

Avi ben Mordechai: 48:29

you've been listening to Episode 184 and part one of my discussion with Andre brucema about the pictographic roots and basic notions that underline the earliest biblical script of the Hebrew language, what we have come to know as paleo Hebrew was developed from a script that was used in A very large area, ranging from current Syria to present day Egypt and the Sinai desert roughly about 1000 years before Yeshua yah willing will return for more on this subject from Part Two, next time you can contact Andre through his website@hallelujah.nl for the Netherlands. I'll spell it out for you. Hallelujah, H, A L, L, E U Y A H. That's H, a l, l, e l, u, y, a, h-- www.halleluyah.nl, I'm Avi Ben Mordechai, and this is real Israel talk radio.