9, 16). Although he loved “many foreign women”
(1.
Kings 11, 1), she was first in rank and
his
only peer, for whom he built a
special palace
next to his own (1.
Kings 7, 8).6) When it
was
finished, she moved in (1. Kings
9,
24). The
opening words of the following chapter
introduce
her by name as the so-called
Queen of Sheba
(1. Kings 10, 1). That
the Bible is still talking
about the same
person,
may be inferred from
the context, because
“Pharaoh’s daughter” is the
last woman
mentioned in the preceding chapter
and the first
in the next.7) Moreover, the
space
––––––––––––––
6) The palace (Bayit) of “Pharaoh’s daughter” was known
as
“Sheba’s Harem” or Mussakh (Kere for
Missakh) ha-Shabat (LXX:
ha-Shebet), cf. 2. Kings
16, 18; and Samuel Klein in Encyclopaedia
Judaica vol. 8
(1931) at 1124. Like Hebrew Sukkah
“tabernacle”
Mussakh “hideaway”,
“harem” or “apartment” is a
derivative of
Sakhakh “to screen off”,
“to cover with twigs” or “to hide”, and
stands
for the private quarters of Queen Hatshepsut-Sheba,
alias
Regina Saba, see below
text accompanying Note 10.
Not only
was Sheba’s Harem changed by King
Achaz of Judah “because of
the King of
Assyria” (cf. Note17
infra), but also the Brazen Sea
in the temple of King
Solomon, which stood upon twelve bulls
(1.
Kings 7, 23–26), was stripped by Achaz,
who “took down the
sea from off the brazen
bulls that were under it, and put it upon
a
pavement of stones” (2. Kings 16, 17).
7) Cf. 1. Kings 11,
1: “But King Solomon loved
many
foreign women, together
with the daughter of Pharaoh,”
and
Ed Metzler, Discovering
Mosaistics (N. 1) p. 174 Note32.
[7]
allotted to her in the historical books of the Bible
leads to
the conclusion that Sheba is the name
of
none other than “Pharaoh’s daughter”,
King
Solomon’s queen.8)
§
4. In Jewish tradition, Sheba has always
been
understood as the proper name of a queen,
not as
her land of origin, and from
Josephus
Flavius we learn that she was the ruler of
Egypt
and Ethiopia, as Queen Hatshepsut was, who
is
the only woman to have remained on the throne
of
Egypt for an extended period of time.9) The
central hieroglyph in her
name is Sheps meaning
––––––––––––––
8) Spacewise, (the) Queen (of) Sheba ranks with King
Omri
of Israel (1. Kings 10,
1–13; and 16, 16–28), so thather
story is
more than “a fanciful oriental legend”, as
James B. Pritchard (ed.),
Solomon and Sheba
(London 1974), Introduction p. 12 calls it; but
see Ed Metzler, Discovering
Mosaistics (N. 1) p. 174. Whereas King
Solomon’s 700
wives and 300 concubines (1. Kings 11, 3) are
not
known by name except for
Naamah of Ammon (1. Kings 14, 21),
his
highest ranking wife Sheba is well
attested.
9) Cf. Lou H. Silberman, The
Queen of Sheba in Judaic
Tradition, in
Pritchard (N. 8) p. 67; and Josephus Flavius,
Jewish
Antiquities, VIII, 6. Queen Hatshepsut
reigned for 22 years, see
Siegfried
Schott, Zum Krönungstag
der Königin Hatschepsut
(Göttingen
1955) p. 216.Protected by her divorced husband
in
Israel (below Notes 14 and52), she alone was able to rule
Egypt
for so long in peace. Had he
died young, she would soon have
become “the prey of
a political adventurer”, see Kurt Mendelssohn,
The
Riddle of the Pyramids (London 1974)
pp. 31–2.
[8]
“noble seated on chair”, and
corresponding to
Hebrew Shebet “sit”
whence Sheba or to Shabat
“rest”
whence Regina Saba, as Saint
Jerome
calls her.10) In Ethiopian
tradition, her name
is Makeda,
which is derived from
Hatshepsut’s
prenomen Maatkare.
Mistaking its initial hiero-
glyph, the goddess
Maat for the goddess Neith,
yields the
name Neithkare, whence Nitokris
as
Herodotus calls Egypt’s only queen
or Nikaule
as Josephus Flavius calls Queen
Hatshepsut, the
biblical Queen of Sheba.11)
––––––––––––––
10) In the Vulgate Regina Saba (not
Sabae “of Saba”), like
the Basilissa
Saba of the Septuagint, is the female counterpart
of
Solomon Rex, both representing personal
rather than geographical
names. For a good example
of her name in hieroglyphic script, see
Siegfried
Schott (N. 9) plate 1. The triliteral
hieroglyph Sheps in
ha(t)-Shepsu(t)
corresponds to Hebrew Shebet “sit”
as in Shebet
Achim gam-Yachad (Psalms
133, 1), ancient Egyptian and Hebrew
being closely related
languages. On Queen Shabat cf. Raphael Patai,
The Hebrew
Goddess (1967) pp. 246–69.
11) Cf. Edward Ullendorff, The Queen of Sheba in
Ethiopian
Tradition, in Pritchard
(N. 8) p. 110.Makeda is derived
from
Maa(t)kare, since the
final “t” of the first syllable
may be left
unpronounced, and ancient
Egyptian “r” as in modern
Japanese
must have sounded very
much like “d” or “l”, see
C. J. Dunn,-
S. Yanada,
Japanese (London 1977) p.
3. Similarly, Josephus
Flavius, Jewish
Antiquities, VIII, 6 drops the “t” in
Ni(t)kare and
renders its
“r” as “l”, while
Herodotus, Histories, II, 100 whom
he
quotes preserves these consonants. The vowels are no
problem
(ei = i and au
= o for a), apart from a
metathesis here and there.
[9]
§
5. Queen Hatshepsut had only one
child,
a daughter by the name of
Nofru-Re from her
husband pharaoh
Thutmosis II. Of course, she
is
generally dated some 550 years earlier
than
King Solomon and
the Queen of Sheba, but
Egyptology
is a rather modern field dealing with
a very
ancient subject, and may be mistaken.12)
If Queen Hatshepsut
is identical with the biblical
Queen of Sheba,
then King Solomon is pharaoh
Thutmosis II, and
Israel is God’s Land Punt to the
east of
Egypt, where she went to marry
him,
not to visit a sister, whom she
did not have.13)
Since
her little girl had no future under the laws
of
Israel, while in Egypt she could
marry her
––––––––––––––
12) Cf. Sir Wallis
Budge, The Mummy, A Handbook
of
Egyptian Funerary Archaeology (London
1987) pp. 15–6 on the
Sothic Period
theory of the German school: “Nowhere in the
hiero-
glyphic texts is there any mention
of such a period. And with the
annual Inundation to guide
the Egyptians in their agricultural affairs
such a period
would be wholly unnecessary.” Budge continues by
quoting
approvingly Cecil Torr, Memphis and Mycenae, reprinted in
1988
by the Journal of the Ancient Chronology
Forum.
13) On hersister Nefru-Biti, who had
already died as a child,
cf. Siegfried Schott (N. 9) p. 196.
God’s Land (ha-Aretz Asher ha-El
= Eretz Israel)
or Punt, whence Phoenicia (Canaan), extended from
Byblos to
the Sinai, see Elmar Edel, Beiträge zu den
ägyptischen
Sinaiinschriften (Göttingen 1983)
p. 181.
[10]
half-brother Thutmosis III, a son of
Hatshepsut’s
maidservant Isis, making him pharaoh by
marriage,
they separated and she
returned home to rule
Egypt as
Chnemet-Amon, i. e. Mrs. Solomon for
the
next twenty odd years.14)
B. Conflict of Laws in the
Marriage
of King David-Thutmosis I and
Queen
Achinoam-Ahhotep
§
6. King David was the father
of King
Solomon, as
Thutmosis I was the father
of
Thutmosis II. If King Solomon
is Thutmosis II,
––––––––––––––
14) In Egyptian Amon simply
means “to hide”, and may
refer
either to the sun god
Re, hidden at midnight, or to
the
physical presence (Shekhinah)
of YaHUH, hidden in the
Ark
of the Covenant in the Holy of
Holies of the Solomonic temple in
Jerusalem (1. Kings 8,
12). Hence King Solomon (she-El Amon
or
shel Amon) is called
Jedidiah in Hebrew (2.
Samuel 12, 25),
i. e.
“friend” of YaHUH, the
hidden god, Deus
Absconditus
or Amon Re
of the eighteenth or Israelite
dynasty of Egypt.
The word Amon
may also refer to the “hidden”
or absent King
Solomon-Thutmosis II,
who is conspicuous by his absence
in
Egyptian history, and
generally believed to have died
young
after begettingThutmosis III and
Nofru-Re, while in fact he
had
made Jerusalem his residence.
[11]
then King David is Thutmosis I, and the
House
of David is identical with that of the
Thutmosids,
which may be called
the Israelite dynasty of
Egypt. And, indeed,
if we compare the Hebrew
spelling of David
(DUD or DOD) with the hie-
roglyphic
spelling of Thutmosis or
Thothmes
(Dhwty-ms), we can see that it actually is the same
name
rendered in different languages and scripts.15)
Its last syllable stands
for Messiah, part of King
David’s official
title, meaning the “anointed”.16)
King David was
buried in the city of David, as
Thutmosis
I was buried in the Valley of the Kings
near Thebes, Egypt.17) The Greek name of this
––––––––––––––
15) In Hebrew the vowels “a” and
“i” of David are omitted,
and “v”
is also “u” and “o”. As in Ptah, final
h may stand for “a”.
16) Of course, the biliteral hieroglyph mes means
“child” in
Egyptian, but may be used
to write Hebrew “Messiah”.
17) Cf. 1. Kings 2, 10;
John Romer, Ancient Lives, The
Story
of the Pharaohs’ Tombmakers (London
1984) p. 207; and
Claude
Vandersleyen, Das alte Ägypten
(Frankfurt 1985) p. 46.
The identity of
the city of David with Thebes, Egypt, is
proven
by the fact that the tradition of
burying the kings of Jerusalem
there
continued for over two centuries, and was
interrupted only
by the Assyrian conquest of
Israel and Egypt. Therefore, the last
king to be buried in the city of
David (Thebes) was Achaz (2. Kings
16, 20), while
his son and successor Hezekiah was not. Beginning
with
Manasseh (2. Kings 21, 18) the
kings of Judah were buried
in the park of
their palace in Jerusalem.
[12]
city and of its Boeotian namesake founded
by
Kadmos is nothing but the
Greek spelling of
Egyptian Dhw-(ty) or
Hebrew David.18)
§
7. The city of David or Thebes,
Egypt,
is where Queen Hatshepsut-Sheba lived, until
her
husband King Solomon-Thutmosis II “had
made
an end of building
his own house, and the
house of
YaHUH, and the wall of Jerusalem
round
about” (1. Kings 3, 1).19) From Thebes
she
went to its Red Sea port of Kosseir, the biblical
––––––––––––––
18) The first hieroglyph of Dhw-
corresponds to the affri-
cated Tzadi in
Hebrew, which stood for the voiced and
voiceless
“th”-sound in the original Mosaical alphabet, cf. Sir Alan
Gardiner,
Egyptian Grammar (Oxford 1982) p.
27; Ed Metzler, Discovering
Mosaistics (N.
1) pp. 87–8 and 112–3; Richard C. Steiner,
Affri-
cated Sade in the Semitic
Languages (New York 1982) p. 40. The
second hieroglyph
h corresponds to Hebrew Chet, which
became
Eta in the Greek alphabet, and is responsible for the
“e” in Thebes.
Its intervocalic Beta
derives from the third hieroglyph w. The next
two
hieroglyphs -ty are the Egyptian (and Hebrew construct) suffix
for
the feminine dual, rendered by the Greek feminine dual
ending
-ai of Thebai (Latin
Thebae), cf. Gardiner (loc. cit. p.
58); and
Anna Morpurgo Davies, Mycenaean and Greek Language, in
BCILL
26 (1988) p. 103 Note 7 with
further references. As in Agenor for
Achiram, the
Chet of the second hieroglyph, if transliterated by
g,
yields Thegwai, which is the
most archaic Greek form of Thebes,
cf. Yves
Duhoux, Mycénien et écriture grecque, in BCILL 26,
p. 67
Note 88; and J. T. Killen, The Linear B Tablets and the
Mycenaean
Economy, in BCILL 26 (1988) p.
269.
19) While under construction by a
work-force of 183 300
(1. Kings 5, 27–30), Jerusalem
wasno place for a princess to live.
[13]
Ophir, whence King Solomon’s fleet brought her
to
Elat with her enormous treasures of gold, and
from there she came
up to Jerusalem by caravan
to join her
husband
(1. Kings 9, 24–28 and
10, 1–10).20) Since King David-Thutmosis I
was
also the father of Queen Hatshepsut-Sheba,
King
Solomon refers to her in his Song of Songs (4,
10
et passim) as Achoti
Kallah “my sister, my
spouse!”21) This explains, too, how it was possible
that
the city of Gezer, which King David
had
conquered, was given to King Solomon as dowry
of
“Pharaoh’s daughter”.22)
§
8. When the city of Gezer was destroyed
by David, who killed all
its inhabitants, Achinoam
was already his wife,
but he was not yet King
––––––––––––––
20) After the completion of the Solomonic Temple the Ark
of the
Covenant of YaHUH was also brought to Jerusalem from the
city of David
or Thebes, Egypt (1. Kings 8, 1–9). Its Greek name is
Zion from Zeus (genitive
Dios) or Diospolis for Egyptian No-Amon
(Nahum 3,
8), while its Egyptian name is Jebus (ye-Wus), Uas
or
Weset (2. Samuel 5, 6–9), the prefix being an analogy to
Jerusalem,
where it was displaced by later
tradition.
21) On the affinity of Israeli-Egyptian love
poetry in the
18th or Israelite dynasty see
Michael Fox, The Song of Songs
and the
ancient Egyptian love songs (Madison 1985) pp. 182–91.
22) When David defeated Gezer, he killed all its inhabitants,
[14]
of Judah and Israel,
because King Saul was
still
alive (1. Samuel 27, 3–11).23) Hence it
is
technically correct that the city was
conquered
by the pharaoh (1. Kings 9,
16), if she is the
pharaoh’s
daughter who made him pharaoh
by
marriage. Translating Achinoam
into Egyptian
yields Ahhotep, for
hotep corresponds to Hebrew
no‘am
“pleasant”.24) Also her
son’s name Amnon
(2. Samuel 3,
2), a theophoric contraction of
Amon-On,
and the affair he had with his
half-
sister Tamar are clearly
Egyptian.
The conflict
of laws becomes obvious, when
he says to her,
––––––––––––––
leaving “neither man nor
woman alive” (1. Samuel 27, 8 and
9).
Likewise the pharaoh,
whose daughter King Solomon
married,
is reported to have
“gone up, and taken
Gezer, and burnt it
with fire, and slain
the Canaanites that dwelt in the city” (1.
Kings
9, 16). Since it was
rebuilt and resettled only by King
Solomon
(1. Kings 9,
15), King David-Thutmosis I must
be the pharaoh,
who ceded it to him
as a wedding present. There is no room
for
a foreign invasion towards the end of King
David’s reign, because
“the Lord had
given him rest round about from all
his enemies”
(2. Samuel 7,
1). Moreover, it does not make sense
to conquer
a city just to give it
away, as pointed out by Abraham Malamat,
Das
davidische und salomonische Königreich und seine Beziehungen
zu
Ägypten und Syrien, Zur Entstehung eines
Großreichs (Wien
1983) pp. 22 and 24.
23) Upon his death David became King of
Judah, and upon
the murder of his son
King of all Israel (2. Samuel 2, 4 and 5,
3).
24) He who married King Saul’s
widow Achinoam-Ahhotep
[15]
“Come lie with me, my sister,” which would
be
all right in Egypt, and she answers him, “no
such
thing ought to be done in Israel”
(2. Samuel 13,
11 and 12).25)
C. Conflict of Laws in the
Marriage
of King Saul with the
Daughter
of Achimaatz-Ahmosis
§
9. King Saul was the predecessor of King
David and
the first King of Israel, as Amenophis I
was the
predecessor of pharaoh Thutmosis I and
––––––––––––––
could claim the throne under the
law of matrilineal succession,
cf. Note27 infra. This is
demonstrated by the case of Adonijah,
who was
executed for treason by King Solomon, because he
had
tried to marry King David’s
widow Abishag of Shunem (1. Kings
2, 22–25).
Similarly, King Saul’s son
Ish-Boshet, who reigned for
two years
(2. Samuel 2, 10), felt
challenged by Abner’s affair
with his
father’s concubine Ritzpah (2. Samuel 3,
7–10), possibly
a daughter ofAgag (misspelled as Aiah),
the last Amalekite king
defeated by King Saul and executed
by the supreme judge Samuel
(1. Samuel 15, 32
and 33).
25) Her further suggestion, “speak unto the king, for he
will
not withhold me from thee”
(2. Samuel 13, 13), appears realistic
in
view of the later marriage of King Solomon-Thutmosis II with
his
half-sister Queen Hatshepsut-Sheba, whom he calls
Achoti Kallah
“my sister, my
spouse!”
[16]
the first pharaoh of the
eighteenth or Israelite
dynasty of
Egypt. Since King David is
Thut-
mosis I, King Saul must be
Amenophis I.26) This
is
proven beyond a reasonable doubt by his wife’s
name,
who is known in Egyptology as
Ahhotep,
the daughter of pharaoh
Ahmosis I, and in the
Bible
as Achinoam, the daughter of
Achimaatz
(1. Samuel 14, 50), which is absolutely
identical.27)
Like Julius
Caesar and Cleopatra a thousand years
later, King Saul
was the outsider who got a chance
to marry into the
Egyptian dynasty, after he had
––––––––––––––
26) After King Saul
had defeated the Hyksos-Amalekites,
he
made their former stronghold
Bet-Shean his residence,
first
mentioned on the
topographical lists of Thutmosis
III, where it
is spelled Bet
she’Il, which is the defective spelling of
Bet Sha’ul,
cf. Anton Jirku,
Ägyptische Listen (1967) p. 16. In later lists
(Ibid.
pp. 33 and 47) the Hebrew
relative pronoun she (short for Asher) is
translated
by the Egyptian indirect genitive en-Re, ancient
Egyptian
like modern Japanese being a
language, which has no “L” (El), and
renders
it by “R” (Re). Hence
the name of this pyramid-like
hill
(Gibeah) with the fortress
of King Saul (Bet Sha’ul) on
its top
(1. Samuel 15, 34
and 31, 10) may be translated
into Egyptian
as the house of the sun
god Re (Helios = ha-El) or Amon, who
is
“pleased” (hotep) with its
owner King Saul, whose name is likewise
translated
into Egyptian as
Amenhotep or Amenophis
I. His
daughter’s name Mikal (Michal) = Maa(t)kare
(Michael), the wife of
King David-Thutmosis
I, was found on a stela at
Bet Shean, cf.
Jirku (loc. cit.
p. 16). From its acropolis (Ramah) she let him
down
through a window, when
he fled (1. Samuel 19, 12
and 22, 6).
27) The double “a” in
Achimaatz as in ha-Ba‘al (=
Apollo)
[17]
been victorious as a general or dictator
(Nagid)
of an old, but dying republic.
It was King Saul
who defeated the Hyksos, whom the
Bible calls
Amalekites, as the great
Immanuel Velikovsky
recognized.28)
§
10. Although King Saul had three sons and
two daughters from his
Egyptian wife (1. Samuel
14, 49), conflict of
laws prevented him from
establishing his own
dynasty.29) Under the law
of
matrilineal succession, whoever married his
first-
born daughter Merab would become his
successor
––––––––––––––
is the Hebrew letter ‘Ayin
“eye”, the vowel O of later alphabets,
while
the final Tzadi stood for an
(affricated) “s”-sound by this
time, cf. Ed
Metzler, Discovering Mosaistics (N. 1) p. 112 Note 33,
and p.
121 Note 53; Steiner (N. 18) p.
40. The first syllable of
Ahmosis
(’A‘h-ms) contains the ’Alef
and Chet (h) of Achimaatz
as well as
its Yod “hand” corresponding to the hieroglyph
‘Ayin
“forearm with grasping
hand”, see Gardiner (N. 18) pp. 454 D 36,
and
486 N 12; Eliyahu Moziani, pen-name for Ewald (Ed)
Metzler,
TORAH OF THE
ALPHABET or How the Art of Writing
was
Taught under the Judges of Israel (1441–1025), Reconstruction of
the 2 Tablets
of Moses in the Original Alphabet, translated from the
2nd
German edition (1984) by the
author, 2nd English edition
(Herborn
1985) pp. 80 and 81.
On Achinoam-Ahhotep cf. text
accompanying
Note24 supra.
28) See Immanuel
Velikovsky, From Exodus to
King
Akhnaton (German 1981) chapter 2; and
Ed Metzler, Discovering
Mosaistics (N. 1) p.
173 Note 29.
29) According to 1. Chronicles 9, 39
and 10, 2 King Saul
had four
sons, of whom three died in battle (1.
Samuel 31, 2).
[18]
in the Israelite dynasty of Egypt. If
he
wanted
to be succeeded by one of his
sons, he had to
let him marry
his sister, as King Solomon did
later
on, but at the very beginning of the Israelite
dynasty
of Egypt such an incestuous
marriage
was still out of the question, because it
offended
public policy in
Israel.30) At
first King Saul
promised to
give his elder daughter Merab
to
a brave young man by the name of
David, but
when he realized that he would be
his successor,
he gave her to
somebody else, while David
got
his younger daughter Michal
(1. Samuel
18, 17–27).31)
––––––––––––––
30) Had King Saul obeyed Samuel’s
order not to take spoils
from the Hyksos-Amalekites, which
implied a ban on intermarriage
with their
women or those of their Egyptian subjects, whose
over-
lords they were (1. Samuel 15,
3), all of these problems could have
been avoided,
which finally led to Saul’s rejection from being
king
(1. Samuel 15, 23), cf. Wolfgang
Helck, Die Beziehungen Ägyptens
zu Vorderasien
(Wiesbaden 1971) p. 115 Note 35 on
the marriage
of King Saul-Amenophis I
into theHyksos dynasty.
31) Breach of promise served to precipitate King
Saul’s ruin,
since his prospective son-in-law David had been
selected and already
anointed by the prophet
Samuel (1. Samuel 16, 13) to succeed him
upon
death (1. Samuel 26, 10). By marrying
his younger daughter
Michal David acquired
no claim to the throne, so that he had
no
choice to become King Saul’s successor but as the second
husband
of his predecessor’s wife, see
above Note24.
[19]
§
11. However, King Saul who wanted
his
son Jonathan to succeed him
continued to be
afraid of David and
tried to kill him (1. Samuel
20, 31).32) His wife Michal, who
loved him, and
her brother Jonathan, who had made friends
with
him, helped David to escape to
the Philistines,
with whom King Saul
was at war.33)
Although
David could have
taken King Saul’s life,
he
preferred to take his wife Achinoam away
from
Jezreel, where the Israelites stayed
(1. Samuel
29, 1) before King Saul
died in battle, and made
her his wife, as Saul had given Michal his
daughter,
David’s wife, to somebody else (1. Samuel 25,
43
and 44).34)
King Saul’s sons were also killed
––––––––––––––
32) The son of an Egyptian mother, Jonathan knew his place
was
not to be king, but David’s closest friend (1.
Samuel 23, 17).
33) On Michal see 1. Samuel 18, 28 and 19, 12; on
Jonathan
1. Samuel 18, 3 and 20,
16–42.
34) This is a give and take: If Saul gave away
David’s wife,
David had reason to retaliate by taking away
Saul’s wife, which he
was able to do, for Saul’s life
was in his hand, as we learn from the
preceding and subsequent
chapter (1. Samuel 24, 11 and 26, 23).
It was from Jezreel that he
took her, because King Saul’s residence
(Bet
Sha’ul) is Bet Shean (above Note 26) at the
junction of the
Jordan and Jezreel valley, where the
Philistines came to fight him.
After his death David got Michal back from
her brother Ish-Boshet
(2. Samuel 3. 14–16),
and kept Achinoam.
[20]
(1. Samuel 31, 6 and 2. Samuel 4, 8), and so were
the five sons
of his daughter Merab and the two
sons of Ritzpah,
his concubine (2. Samuel 21,
6–9),
whereas Michal never had any
children
(2. Samuel 6, 23).35)
D. Law Consists of Prophecies:
The
Prophecies of a Supreme Judge,
the
Prophet Samuel
§
12. Law consists of “the prophecies
of
what the courts will do in fact, and nothing
more
pretentious”, according to the famous definition
––––––––––––––
35) When Saul’s anger was kindled against Jonathan, he
said
to him, “Thou son of a
perverse and rebellious woman, do
not
I know that thou hast chosen the son of Jesse to
thine own shame,
and unto the
shame of thy mother’s
nakedness?” (1. Samuel
20, 30).
The “perverse and rebellious
woman” refers to King
Saul’s
Egyptian wife Achinoam-Ahhotep, and to the
promiscuity
of a matrilineal society
such as ancient Egypt, while the
word
“shame” (Boshet)
is
a euphemism for Ba‘al “to
fuck” or “the
fucker, husband,
master or owner”, as e.
g. in Ish-Boshet for
Eshbaal
(2. Samuel 2, 10 and 1. Chronicles
8, 33). Hence King
Saul’s
insult may be translated more
bluntly,
“You son of an
Egyptian bitch,
don’t I know that you chose
David to fuck you
and your
mother’s cunt?” With other words,
King Saul knew
[21]
by the late Oliver Wendell Holmes, Jr., Associate
Justice of the
Supreme Court of the United States
of America from
1902–1932.36) Conversely,
the
biblical prophets such as Samuel,
Achijah, and
Shemaiah may be defined as lawyers, legal
experts
foreseeing legal consequences, or judges knowing
what
the courts will do in fact, predicting what
the
law is going to be, and giving their advice
or
“prophecies” on the basis of
their professional
know-how. The serious
legal problems of an
Israeli-Egyptian conflict
of laws arising from the
intermarriage of an
Israelite with an Egyptian
princess are foreseeable by an
international lawyer
––––––––––––––
that his son’s friend David was going to be his wife’s next
husband,
and from the story of
Uriah’s wife (2. Samuel 11, 2–27) we know
that
David was the kind of man, who
would not hesitate to take
somebody else’s wife away,
if he felt like it, even without
any
justification, – how much more if
he had a good reason to do so
(cf. Note34 supra). Since the
Bible carefully records how the
House of
Saul was destroyed (2. Samuel 3, 1), what happened
to
his sons and daughters, whether or not his daughters had
children,
and what became of his
concubine Ritzpah and her two
sons,
the main question remains as to who
married King Saul’s widow
Achinoam, which
would be left open unless she is identical with
his
successor’s wife by the same name (above Note24).
36) Cf. Oliver Wendell Holmes, Jr.,
The Path of the Law,
Harvard
Law Review vol. 10
(1897) pp. 457–68, reprinted in
M.
P. Golding, The Nature
of Law (New York 1966) p.
179.
[22]
of today, and by his colleague of some
three
thousand years ago, whose prediction made him
a
“prophet”.
§
13. By profession the “prophet” Samuel
was
a supreme judge, the last in a line of over
four
centuries of judges of the ancient Republic
of Israel,
that was founded by Moses, its first
supreme
judge, in 1441 B. C. E. after
the
liberation and Exodus of the
Hebrew slaves
from Egypt.37) As
“Moses sat to judge the people”
and organized
their court structure (Exodus 18,
13–26), so
“Samuel judged Israel all the days
of
his life” (1. Samuel 7, 15–17). The supreme
––––––––––––––
37) Rigid observance of the Sabbath,
Passover, and the
New Year (Rosh
ha-Shanah), commemorating the Exodus
from
Egypt and the Creation of the
World, make Jewish chronology
the
safest of antiquity. In
Hebrew “Creation of the
World”
(Beri’at ha-‘Olam) means
the foundation of the ancient Republic
of Israel
(‘Ol-‘Am Asher ha-El), the popular rule
(democracy) of
liberated Hebrew slaves. Hence the Jewish era of creation
beginning
in3761 B. C. E. is not some
fundamentalistic nonsense, but the
Exodus date (1441 B.
C. E.) in cipher, resulting from the addition
of
a number (2,320), symbolizing to every Jewish scribe and expert
of
Kabbalah the two stone Tablets of the Law with
their 10 lines
(Devarim “words” or
Sefirot “spheres”) of 32 letters each, written
by
Moses in the year of the Exodus, cf. Ed
Metzler, Discovering
Mosaistics (N. 1) pp. 196–7. Egyptology misdates
Thutmosis III as
the pharaoh of the Exodus,
see above Note12.
[23]
judges were called Elohim, which does not mean
“God”
in legal usage, but the earthly “judges”,
as can
be seen from the story about the witch
of En-Dor, who referred to
the late chief justice
Samuel as the Elohim (1. Samuel 28,
11–14).38)
In addition
to his jurisdiction, in times of war
the supreme judge acted
as commander-in-chief
of the troops (Elohey
Tzeva’ot), who “walked
before” them (1.
Samuel 12, 2), as the Roman
“praetor” did.39)
§
14. If we assume that Samuel
knew
that King Saul’s wife
Achinoam-Ahhotep was
the daughter of pharaoh
Achimaatz-Ahmosis I,
––––––––––––––
38) Both Rashi and
the King James version
translate
Elohim in Exodus
22 with Dayanim (English
“judges”); see
Ed Metzler, Discovering
Mosaistics (N. 1) pp. 140–5. The witch of
En-Dor described the
Elohim “judge” as an old man with a mantle,
whom
King Saul recognized as Samuel. It was
Samuel who had
anointed him and his successor
David (1. Samuel 10, 1 and 16, 13),
whose official title was Messiah
“the anointed of the God of Jacob”
or rather “.
. . of the supreme judge” (2. Samuel 23, 1). Israel’s
god
YaHUH is not a deified ancestor,
as de Moor (N. 51) pp. 259–60
contends, but a
deification of the Mosaical Tablets of the
Law
that were named after the
opening words ANKIAHUHALHIK
“I am YaHUH (shall
be) thy God (supreme judge)” of the Covenant
inscribed upon them,
as the alphabet invented by Moses was also
named after its
first two acrophonic model words.
39) The Roman “praetor” (from Latin
prae-itor) is literally
[24]
there is nothing supernatural about his prophecy
that Saul’s
kingdom was to be discontinued or
“torn away”
from him, and to be given to his
prospective son-in-law David (1.
Samuel 15, 28
and 28, 17), to whom he had promised to
give
his elder daughter Merab as wife (1.
Samuel
18, 17).40) For under the
Egyptian law of matri-
lineal succession it was obvious that his
eldest
son Jonathan would not be his heir, unless
he
married his elder sister or even his mother,
as
Oedipus-Akhenaten did towards the end of the
Israelite dynasty of
Egypt.41) Therefore,
Samuel
anointed David as general or dictator
(Nagid)
––––––––––––––
he who “walked before”. On the Elohey
Tzeva’ot “God of hosts”
or rather
“commander-in-chief of the armies” (2. Samuel
5, 10),
cf. Ed Metzler, Discovering
Mosaistics (N. 1) p. 117.
40) The prophet Samuel must also have known that
Ritzpah
(Egyptian he-Rita), the concubine of King
Saul-Amenophis I, was
the daughter of Agag-Apophis, the last
Hyksos-Amalekite pharaoh,
cf. T. G. H. James in Cambridge
Ancient History II, 1 (1989) p. 312;
as well as supra Notes
24
and 30. King Saul was not immediately
deposed for
insubordination, but left to bear the consequences,
which
consisted in being succeeded upon death (above Note 23)
according
to the law of matrilineal succession.
41) SeeImmanuel Velikovsky, Oedipus and
Akhenaton
(London 1960) pp. 69–96, who
discovered as a psychoanalyst
that pharaoh
Akhenaten “not only suffered from
the Oedipus
complex but was the prototype of Oedipus
himself.” What looks
[25]
of the ancient Republic of
Israel, as he had
anointed his
predecessor Saul before him to
wage
war against their enemies.42)
E. The Prophecies of Achijah
and
Shemaiah on Succession after
King
Solomon’s Death
§
15. With the same words,
which the
prophet Samuel had used,
the prophet Achijah
the Shilonite predicted
that Solomon’s kingdom
was to be
“torn away” from him, and ten tribes
of Israel were to be
given to his servant Jeroboam,
––––––––––––––
like a queer lack of ambition in Jonathan, whose love
David calls
“wonderful, passing the love of
women” (2. Samuel 1, 26), is best
explained by the
fact that he was the son of an Egyptian mother
(cf. Note 32 supra), who was
bilingual and at home in two cultures,
with an insight into the
Israeli-Egyptian conflict of laws which his
father was lacking,
but his friend David shared.
42) When David fled south from Bet Shean (above Note 26)
towards the Egyptian
border, he stopped about halfway to consult
the prophet
Samuel at Ramah (1. Samuel 19,
18), a few miles
north of Jerusalem,
which would not make sense geographically
if King Saul’s
residence had been the present suburb of Jerusalem
by the
name of “Giv‘at Sha’ul”
(1. Samuel 15, 34). On their
being
anointed, see above Notes 31 and
38.
[26]
while only the tribes of Judah and
Benjamin
as well as the city of Jerusalem
between them
would remain with the House of David (1. Kings
11,
11 and 31).43) Like
Samuel, too, Achijah
was talking about
inheritance law. His prophecy
concerned the law of
succession, since it was
to take effect only after King
Solomon’s death,
who was to continue
“all the days of his life”
(1. Kings 11, 12 and 34).44) The prophet Achijah
must have known that
Queen Hatshepsut-Sheba,
the Egyptian wife of King Solomon-Thutmosis
II,
––––––––––––––
43) This prophecy is accompanied by Keri‘ah
“rending” or
“tearing” of
garments (1. Kings 11,
30), a traditional Jewish
mourning custom
indicative of succession upon death, and so was
Samuel’s
prophecy (1. Samuel 15, 27), see above
Note 40. Both
prophecies are
self-fulfilling, for by marrying
into matrilineal
societies Saul and
Solomon subjected themselves to the law
of
matrilineal succession. Violation
of the ban on
intermarriage
with foreign women
(Exodus 34, 16) resulted in
worshipping
other gods (1. Kings 11,
1–10), which amounts to a choice
of
foreign law and judges (cf. Note 38
supra).
44) The day King Solomon-Thutmosis II died, his
son and
heirThutmosis III had to be prepared for the take-over.
With the
aid of the prophet Achijah he enlisted the services of Jeroboam,
an
able young administrator who fled to Egypt, when King
Solomon
tried to kill him
(1. Kings 11, 26–40). In the meantime,
Queen
Hatshepsut-Sheba, King Solomon’s half-sister
and wife (Chnemet
Amon) was the de-facto
ruler of Egypt, and Thutmosis III his
or
Amon’s designated successor, see above Note 14; and Ed
Metzler,
Discovering Mosaistics (N. 1) p.
183 Note 49.
[27]
had only one child, a daughter, so that he
was
able to predict that her
prospective husband
Thutmosis III would
succeed him.45)
§
16. Neither Jeroboam nor Rehoboam was
King
Solomon’s successor, as we can see from
the
prophecies of Shemaiah. His
intervention
made Rehoboam, a son of King
Solomon who
had seized power in Jerusalem after his
father’s
death, confine his claims to the tribes of
Judah
and Benjamin (1. Kings 12, 21–24).46) Five years
later, when the king of Egypt
came to Jerusalem
with an army, the prophet Shemaiah caused
the
surrender of Rehoboam, who humbled himself
––––––––––––––
45) The premature death of
Hatshepsut’s only daughter
and heiress
Nofru-Re posed a serious problem under the law
of
matrilineal succession, cf. William C. Hayes in Cambridge
Ancient
History II, 1 (1989) pp.
317–20; andEd Metzler, Discovering
Mosaistics (N. 1) p.
182 Notes 47 and 48. It was solved by adopting
a girl, see
Bachofen (N. 4) p. 326, whence her name Merit-Re
(the
“beloved” or “adopted” of)
Hatshepsut.
46) Rehoboam was little more than the mayor of
Jerusalem
with jurisdiction over the two
adjoining counties of Judah and
Benjamin,
but not the successor on the throne of the
Solomonic
empire from Ethiopia to the
Euphrates. Hence he was dissuaded
by the prophet from conquering
the rest of Israel or opposing the
pharaoh, who had
succeeded King Solomon-Thutmosis II. Such
a prophecy would
otherwise have looked like cowardice or treason
had Rehoboam
been the legitimate heir.
[28]
and was left to rule his territory as the pharaoh’s
servant (2.
Chronicles 12, 5–8).47)
This only
makes sense, if we assume that Shemaiah
knew
that pharaoh Thutmosis III,
whom the Bible
calls Shishak, was the son and successor of
King
Solomon-Thutmosis II.48) Hence his half-brother
Rehoboam
was but a provincial governor just
like
Jeroboam, King Solomon’s former servant,
who
now served his successor.
§
17. This means that Jerusalem ceased
to
be the capital of the empire of the Israelite
dynasty of Egypt,
which extended from Ethiopia
––––––––––––––
47) Unlike Nebuchadnezzar’s destruction of
Jerusalem, the
purpose of Thutmosis III was to take possession of
his late father’s
empire in a war of succession, see already Ed
Metzler, Discovering
Mosaistics (N. 1) p.183. He did not
come before the death of
King Solomon-Thutmosis II, and
was satisfied when his half-brother
Rehoboam as well
as his ministers paid homage to him, so that he
was able
to take away all the treasures and insignia, especially the
throne
(1. Kings 10, 18–20; and 14, 26).
48) WhyThutmosis III is
called Shishak in the Bible
was
explained by Immanuel Velikovsky (N. 28)
pp. 165 and 187
with reference to the
topographical lists of Thutmosis III,
which
were imitated by later generations.
Erroneously these may have
been ascribed to
pharaoh Shishak or Shoshenk, who had a similar
list made
in Karnak, cf. Jirku (N. 26) pp. 47–52. However, the
list
of Shishak-Shoshenk does not mention
Jerusalem at all, whereas
the Israel list of Thutmosis III begins with
Kodesh (Arabic El Kuds)
i. e. Jerusalem, the
“Holy City” (Ir ha-Kodesh).
[29]
to the Euphrates.49) It had
been planned by
King
David-Thutmosis I, who still resided
in
Thebes, the city of David on the River Nile
(Millo
ha-Ye’or),50)
and by the prophet Nathan,
King
Solomon’s teacher who “called his name
Jedidiah,
because of YaHUH” (2. Samuel 12, 25),
instead
of Amon-Re or El-Amon from
which Solomon
is contracted.51) Pursuant to these
plans King
Solomon built Jerusalem, that was
to be named
after him the city
of Solomon or Amon-Re
(Ir she-El Amon), and
made her his capital during
––––––––––––––
49) A stela (Matzevah) to commemorate
his victory over
Syria was set up by King David-Thutmosis I at the
river Euphrates,
cf. 1. Chronicles 18, 3
(le-Hatziv Yado) and 2. Samuel 8, 3, where
the ancient Hebrew
Tzadi is misread as Shin (le-Hashiv Yado). The
same is
known from Egyptology, see e. g. Sir Wallis Budge (N. 12)
pp.
50–1 and Margaret S. Drower in Cambridge Ancient
History
II, 1 (1989) pp. 431–2. While
Immanuel Velikovsky (N. 28) p. 116
recognized that David
(DUD) and Thutmosis I are contemporaries,
he failed to
see that they are identical.
50) It was built min ha-Millo’
wa-Bayetah “from the Nile
towards the
Temple” (2. Samuel 5, 9). The Nile (Millo) literally
is
the Full River, “a river full of water”
like “an Omer full of Manna”
(Exodus 16, 33)
or “the sea, and its fulness” (Psalms
96, 11). In
later tradition the city of David (above Notes 17–20) was
displaced
from Thebes to Jerusalem with concomitant interpolations, but
the
story of its capture (2. Samuel 5,
6–9 and 1. Chronicles 11, 4–8)
fits better the city on the Nile, for he who arrived
first on the other
bank of the river Channel (Tzinnor) was promoted to be
a general.
51) See above Note 14. The monotheism
of Israel led to
[30]
the years when Queen Hatshepsut-Sheba
lived
there. Her divorce and return home with all
the
gold, which constituted her dowry and
treasury,
decided that Thebes would again be the
capital
after King Solomon’s death.52)
§
18. One of the most splendid
periods
in the mutual history of both Israel
and Egypt
is the reign of King Solomon-Thutmosis
II and
his Egyptian wife Queen Hatshepsut-Sheba, who
is
generally misdated more than five centuries
earlier.
Although the great Immanuel Velikovsky
found out that they are contemporaries,
he failed
––––––––––––––
a crisis in the polytheism of Egypt during the eighteenth or
Israelite
dynasty,
cf. Jan Assmann, Re und Amun, Die
Krise des poly-
theistischen Weltbilds im Ägypten der
18.–20. Dynastie (Fribourg
1983); and Johannes de
Moor, The Rise of Yahwism, The Roots
of Israelite
Monotheism (Louvain 1990) p. 100, who is
right in
seeing the interdependence
of YaHUH and Amon Re,
which
was caused by the impact of Israel on Egypt
under the House of
David-Thutmosis I, – and
not vice versa!
52) On their divorce cf. Ed Metzler, Discovering Mosaistics
(N. 1)
pp.175 and182–3. The word “divorce” (Latin
divortium)
derives from divertere “to turn away”, and thus
the
story about the
Queen of Sheba ends by saying that “she
turned”, and went away
to her own land (1.
Kings 10, 13 and 2. Chronicles 9, 12). The in-
sertion of the two preceding
verses (as e. g. Genesis 38 in the story
of Joseph) indicates that a period of
time, maybe 10 years, elapsed.
For Hatshepsut-Sheba
referring to YaHUH “the Lord” in Hebrew
was
equivalent to Egyptian Amon Re “the
hidden god”.
[31]
to see that they are husband and wife.53) As
was
to be expected, Conflict of Laws proved to
be
the central problem in their marriage,
and in
the eighteenth or Israelite
dynasty of Egypt,
which remained hitherto unknown. By removing
its
capital from Jerusalem to Thebes, the dynasty
was able to survive for a few
more generations,
while reducing Israel, its land of
origin, to the
humble status of an Egyptian province.
Thus
the people of Israel, who once
had escaped
from slavery by their Exodus from Egypt, were
back
in Egypt as slaves.54)
––––––––––––––
53) As a psychoanalyst, Immanuel Velikovsky (N. 41) p.
11
had a legitimate interest in theOedipus complex and its bearing
on
the incestuous marriages of the eighteenth dynasty, which
led
to his discovery of Israeli-Egyptian synchronisms, while
the legal
implications of these marriages,
namely the conflict of laws in
the
Israelite dynasty of Egypt, which I had the
privilege to find
and name (see above Notes 1 and 3), are the
professional concern
of an international lawyer, cf. Ed
Metzler, Discovering Mosaistics
(N. 1) p. 174
Note 31; and supra Note 13.
54) When Rehoboam as well as his ministers had
humbled
themselves before the king of Egypt in Jerusalem (above Note
47),
the word of YaHUH came to Shemaiah, saying:
“. . . They shall be
his servants; that they may know my service, and the service
of
the
kingdoms of the countries” (2. Chronicles
12, 8). What had been
accomplished by the Exodus
from Egypt, was lost again by the
introduction
of monarchy in Israel, see Ed Metzler,
Discovering
Mosaistics (N. 1) p. 147 Note43.
[32]
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Archives for Mosaical Metrology and Mosaistics, AMMM Vol. II, No.
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