Akasha’s Mouth

So, there’s basically one social network that still wants people to be nice, and they enforce niceness. It’s a relief, actually. I did a post there about how AI can enforce all kinds of nice things in our mutually shared social environment, thereby relieving law enforcement from the need to constantly enforce petty crime laws, and freeing up resources to investigate real mysteries. Maybe I’ll post that separately.

I’ve fallen afoul of this network’s niceness enforcement along the way to gathering 6,666 followers (my account is now hovering over that Luciferian number, swinging back and forth, and once every 48 hours or so, settling there for a few delightfully synchronous moments). And I’ve learned because of it. This network is my Sifu of niceness, and I’m ready to learn, baby.

I did some hard, focused work to earn 6,666 followers.

I didn’t choose that number. A combination of events told me to stop before I even saw it. But there it is.

I stole the light! You’re damn right I did. And I gave you that Apple, too. We’re in the flesh world now.

When you get on this network I’m talking about, you may find that your message reaches people who aren’t ready to meet it, and you, and the very idea of compassion, with a shotgun. Imagine that! Excuse me while I now wipe the sarcasm off my lips, for this is a post about sacred things. And even though sacred things will happily deal with shit and ugliness and dirty words and all of that in its sacredness, it doesn’t like sarcasm much. Not when you’re dealing with it directly. It’s okay with sarcasm if it makes people laugh, but not if it clouds meaning. So let’s learn and move on. Napkin tossed.

If you’ve followed me this far, you’re ready for the mythology that has just been explained to me.

Once you start watching this video, you’ll realize I’m doing quite a bit of cushioning already to prepare you, so I won’t take up much more of your time up top here.

Just know that I have thought and thought about what this person wants me to know, and I have done my research.

So far, the only blatant inconsistency in the narrative is the idea that Hebrew scholars had access to a “Latin Bible” at the time of their interactions with Samarian people (and Yahweh). Latin was created later. Otherwise, as my wonderfully Canadian ex would say about what Akasha’s Mouth has to say to me, I’m not mad at that.

If you want to read some of the AI responses to my research questions (I’m a prompt engineer for God!), I paste them in at the bottom for your edification. As I say in the video, I’m on a journey. It’s getting interesting. And I’m pretty determined to share it with you. For what it’s worth.

Did the Hebrew bible have any relationship to earlier Samarian writings?

Yes, the Hebrew Bible does have a relationship with earlier Samarian writings and other ancient Near Eastern texts. Scholars suggest that many of the narratives, laws, and poetic forms found in the Hebrew Bible share similarities with ancient Sumerian, Akkadian, and Babylonian literature, as well as with Canaanite culture.

For instance, the creation accounts, flood stories, and legal codes in the Hebrew Bible show parallels with the Epic of Gilgamesh and the Code of Hammurabi. These connections indicate a shared cultural and literary heritage in the region. Additionally, the interaction between the Israelites and surrounding cultures, including the Samarians, likely influenced the development of the Hebrew texts.

Overall, while the Hebrew Bible is a unique compilation that reflects the beliefs and experiences of the Israelite community, it also reflects a broader tapestry of ancient Near Eastern literary and cultural traditions.

Did the Hebrew bible incorporate any Latin writings?

The Hebrew Bible was written long before the emergence of Latin as a literary language. The texts of the Hebrew Bible, primarily composed between the 12th and 2nd centuries BCE, are rooted in ancient Hebrew and Aramaic. Latin, on the other hand, began to develop as a language in the early first millennium BCE and became prominent later, particularly during the Roman Republic and Empire.

However, the Latin Vulgate, translated by St. Jerome in the late 4th century CE, is a significant Latin version of the Bible that includes the Hebrew Bible (Old Testament) along with the New Testament. This translation was based on the Hebrew texts as well as Greek and other translations available at the time. While the Vulgate itself does not incorporate Hebrew writings directly, it reflects the Hebrew scriptures’ influence and serves as a bridge for Latin-speaking Christians to access biblical texts.

In summary, the original Hebrew Bible does not incorporate Latin writings, but later Latin translations like the Vulgate were based on the Hebrew texts.

Did Hebrew scholars, in turn, incorporate any of the Vulgate in their teachings that survive in modern day Jewish traditions?

Hebrew scholars traditionally did not incorporate the Latin Vulgate into their teachings or Jewish traditions, as the Vulgate is a Christian translation of the Bible. Jewish scholars typically relied on the Hebrew texts of the Bible, known as the Tanakh, along with the Talmud and other rabbinic literature for their teachings.

However, during the medieval period, there were interactions between Jewish and Christian scholars, particularly in places like Spain and Provence. Some Jewish scholars were familiar with Latin and the Vulgate, and there were instances of Jewish thinkers responding to Christian interpretations of biblical texts.

One notable example is the work of Jewish philosopher Maimonides*, who engaged with the philosophical and theological ideas of his time, including those found in Christian texts. Yet, these engagements were more about responding to or arguing against Christian thought rather than incorporating the Vulgate into Jewish teachings.

In modern times, while there may be some awareness of the Vulgate among Jewish scholars, it does not play a role in mainstream Jewish traditions or teachings. Jewish education continues to focus on the Hebrew Bible and its interpretations within the context of Jewish thought and tradition.

* I took a hard, really nourishing course on Maimonides at Harvard. I didn’t know why. Now I do.