Mony Almalech. THE MAN BECAME ADAM

TTHEHE M MANAN BBECAMEECAME AADAMDAM

Mony Almalech, Dr. Habil.

Professor of semiotics, linguistics and new Bulgarian studies

inin

Distinguished Lecturers Series

Lecture on Biblical symbolism

INTRODUCTION 1

My lecture is multi functional: it is Biblical studies, Semiotics, Hebraic Studies, Bulgarian Studies,

Contrastive linguistics, History etc.It is also Hermeneutics - an area in which different

methods are applied to understand better a text.

However, what I want you to remember of this lecture is the way in which

symbolism is built in a text; the use of words and the use of context for

structuring a symbolic layers in a large text.

INTRODUCTION 2

• Something similar is found in what the genius writer Anton Pavlovich Chekhov said: “If at the first act of a play there is a gun on the wall, then in the third act someone will fire with this gun”.

• We should remember also that every text has its own specifics.

INTRODUCTION 3

Now, let us go into the complex and specific Biblical text.

To be able to make a successful entry into the issue of the Biblical text, we

needed a short lesson in Hebrew - the original language of the Old Testament.

INTRODUCTION 4

BASIC FEATURES OF HEBREW AND BETTER UNDERSTANDING

THE ROOT

• The most distinctive feature of Hebrew is that the words have roots consisting of (generally three) consonant letters.

• Words derived from one root have one or few common semantic feature/s

which gives/give the logic of the derivation.

INTRODUCTION 5 BASIC FEATURES OF HEBREW AND BETTER UNDERSTANDING

“The three consonantal roots carry certain core meanings whereas vowels (and affixes where

applicable) play the role of modifiers, indicating grammatical and some semantic

specifications.

For English speakers, an analogous demonstration of this characteristic (Kutscher,

1982) is the comparison of the words SINGSING, SONGSONG, and SUNGSUNG on the one hand, with LIVELIVE,

LOVELOVE, and LEAVELEAVE on the other.


The first triplet is one of the exceptional cases in which English resembles the Semitic

principle. If we take SNG as the root of these words, we may define a core meaning for

these words, namely having something to do with singing, and then identify the vowels as vowels as qualifiers or specifiers of the exact meaning qualifiers or specifiers of the exact meaning of each wordof each word. The words of the other triplet,

LIVE, LOVE, and LEAVE, do not have a common meaning.”

[Shimron, 2005, pp. 109-110]


• Hebrew is a sacral language developed from Aramaic (Aramaic / Chaldean is the mother

tongue of Abraham) • By definition the sacral level (place) is a mediator between the humans and the God.

• The imagining based on Hebrew root semantics is much more logical than visual.

• Logical relations and associations evolve from word’s root semantics are a tool for

commenting.• The context of the uses of a word is a tool for

commenting its meanings


Being a sacral language Biblical Hebrew descend from the choices made by Abraham,

the patriarchs, Moses, and the prophets. Every one of them collected the words that

have sacral function. They took only the words they need to communicate the levels

of God and humans but not the whole language.

Genealogically the chosen words are from different languages – from Chaldean/Aramaic

(Gesenius’ Lexicon is called Hebrew-Chaldee), Semitic languages, Egyptian. In its long history Hebrew has its own features of development, which are independent from

any other language.Modern Hebrew is the same language as the

Biblical Hebrew.


Extended semanticssemantics of the rootThe extended semantics of a root includes all The extended semantics of a root includes all

derivatesderivates..

The richness of the Hebrew root semantics (the ambiguity) serves the Judaic doctrine that

the letters of the Hebrew alphabet are the first thing created by God.

That is why word formative facts in Hebrew and their spelling bear the feature of divine relations, traces

and instructions for their interpretation. See Genesis 1 & John 1:1-5.


• The sacral motivation of the richness of the root semantics stresses on the logic kind of imagining and it has something to do with

mathematics.

Understanding includesUnderstanding includes:1. Every Hebrew root marks a cosmological

and creative territory given by God – God created the universe and the world of man

from the letters, “which shone in the proper colors”.


2. The context of uses

3. Culture factors – e.g. “the robe of the light” in the Middle East

Exploring the Hebrew root semantics means to Exploring the Hebrew root semantics means to reveal the real, the lost in translation, Hebrew reveal the real, the lost in translation, Hebrew

message. Therefore to explore the Hebrew message. Therefore to explore the Hebrew root means to understand better the text of root means to understand better the text of

the Old Testament.the Old Testament.


THE SPELLING

The prophetic institution calls and practices for very special culture of spelling choices.


INTRALINGUISTIC ASYMMETRY (THE LINGUISTIC INTRALINGUISTIC ASYMMETRY (THE LINGUISTIC RELATIVITY – SAPIR-WORFRELATIVITY – SAPIR-WORF))

““The principle of linguistic relativity holds that The principle of linguistic relativity holds that the the structure of a language affects the ways in which its structure of a language affects the ways in which its speakers are able to conceptualize their world, i.e. speakers are able to conceptualize their world, i.e.

their their Word View.Word View. Popularly known as the Sapir–Whorf Popularly known as the Sapir–Whorf hypothesis, the principle is generally understood as hypothesis, the principle is generally understood as having two different versions: having two different versions: (i)(i) the strong version the strong version that language determines thought and that linguistic that language determines thought and that linguistic categories limit and determine cognitive categories categories limit and determine cognitive categories

and and (ii)(ii) the weak version that linguistic categories and the weak version that linguistic categories and usage influence thought and certain kinds of non-usage influence thought and certain kinds of non-

linguistic behavior. linguistic behavior. The idea was first clearly The idea was first clearly expressed by 19th century thinkers, such asexpressed by 19th century thinkers, such as Wilhem Wilhem von Humboldt, von Humboldt, who saw language as the expression who saw language as the expression

of the spirit of a nation.of the spirit of a nation.


From the late 1980s1980s a new school of linguistic relativity scholars have examined the effects of differences in linguistic categorization on

cognition, finding broad support for weak versions of the hypothesis in experimental

contexts. Effects of linguistic relativity have been shown

particularly in the domain of spatial cognition and in the social use of language, but also in

the field of color perception.”

Wikipedia



It is necessary to remind that, a root is the portion of a word that is common to a set of derived or inflected forms and carries the principle portion of meaning of the words in which it

functions.

This is true in Hebrew and in English and in Bulgarian languages.



INTRODUCTION 19

INTRODUCTION 20

TTHE MAN HE MAN BBECAMEECAME ADAMADAM

Part I – The first lay of symbolism

The Man The Man BecameBecame AdamAdam

Mony Almalech

Genesis, 2:16 – Septuagint, UKRGenesis, 2:19 – Vulgate, KJV, RWB, BKR, DRBGenesis, 2:22 – Estonian BibleGenesis, 2:25 – Bulgarian and Russian Synodal (Orthodox) translations Библия, 1991, RSTGenesis, 3:8 – Martin Luther’s versionGenesis, 3:17 – Some English Protestant versions ASV, NAU, RSVGenesis, 3:21 – Bulgarian Protestant Bibles Библия, 1995; Библия, 2001; Библия, 2002; “Estir”

It turns out (according to the facts in Hebrew) that the title

of this lecture should be "Adam became the man“

rather than “The man became Adam”!

Mony Almalech


Part II The second lay of symbolism:

THE TWO MEN

Part II. The second lay of symbolism: THE TWO MEN (adams) 1

In Genesis 1:26 man [adam] was created in the image and likeness of God.

Genesis 1:26

Then God said, "Let us make man [adam] in our image, after our likeness; and let them have dominion over the fish of the

sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the

earth.“RSV


In Genesis 2:7 the man [adam] is created for a second "first" time - from dust and

ground [adama].

Genesis 2:7 then the LORD God formed man of dust from the ground [adama], and breathed into his nostrils the breath of life; and man

became a living being.RSV


ground, earth [adama] is the feminine form of men/Adam [adam]

How is this possible?

Especially if you know that red [adom] is derived from the same root as ground, earth [adama], men/Adam [adam],

blood [dam].


It is possible because this is the Hebrew Word View.

There are big differences between the Word View coded in Hebrew and Indo-European

languages (Albanian, Bulgarian, Greek, English, etc.).

The same striking differences are observed between Hebrew and Finno-Ugric

languages (Estonian, Finnish, Hungarian).


Part III The third lay of symbolism:

THE TWO MEN IN THE NEW TESTAMENT

Part III The third lay of symbolism:THE TWO MEN IN THE NEW TESTAMENT 1

Apostle Paul was highly educated in theology Jew. In 1 Corinthians 15:45-49, St. Paul comments

the creation of the primordial man in two different ways (Genesis 1:26 vs. Genesis 2:7).

St. Paul claims that the man of the ground (Genesis, 2:7) is first and the heavenly man

(Genesis, 1:26) - second.This is contrary to what is said in Genesis 1

and 2. The explanation is that St. Paul argues with

different views within Judaism.


45 Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. 46 But it is not the spiritual which is first but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven.

1 Corinthians 15:45-49 (RSV)


ConclusionConclusionWhat was said by St. Paul is completely

incomprehensible unless you do not know the Old Testament.

In order to understand the New Testament (volume 2), we must be

familiar with the Old Testament (volume 1).


Part IV The fourth lay of symbolism:

EDOM

Part IV The fourth lay of symbolism: EDOM 1

Who is Edom?


The story starts about 3800 yrs ago, with the birth of twin sons. God speaks

directly to Rebekah, the wife of Isaak.Genesis 25:21-26

21 Isaac prayed to the LORD on behalf of his wife, because she was barren. The LORD answered his prayer, and his wife Rebekah became pregnant. 22 The babies jostled each other within her, and she said, "Why is this happening to me?" So she went to inquire of the LORD.


Genesis 25:21-26

23 The LORD said to her, "Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger."

24 When the time came for her to give birth, there were twin boys in her womb. 25 The first to come out was red, and his whole body was like a hairy garment; so they named him Esau. 26 After this, his brother came out, with his hand grasping Esau's heel; so he was named Jacob. Isaac was sixty years old when Rebekah gave birth to them.


“Two Nations are within your womb”:


Esau becomes Edom (red one)Genesis 25:29-33

29 Once when Jacob was boiling pottage, Esau came in from the field, and he was famished. 30 And Esau said to Jacob, "Let me eat some of that red pottage, for I am famished!" (Therefore his name was called Edom.) 31 Jacob said, "First sell me your birthright." Esau said, "I am about to die; of what use is a birthright to me?" 33 Jacob said, "Swear to me first." So he swore to him, and sold his birthright to Jacob.


Jacob becomes IsraelGenesis 32:24-30

24 And Jacob was left alone; and a man wrestled with him until the breaking of the day. 25 When the man saw that he did not prevail against Jacob, he touched the hollow of his thigh; and Jacob's thigh was put out of joint as he wrestled with him. 26 Then he said, "Let me go, for the day is breaking." But Jacob said, "I will not let you go, unless you bless me." 27 And he said to him, "What is your name?" And he said, "Jacob." 28 Then he said, "Your name shall no more be called Jacob, but Israel, for you have striven with God and with men, and have prevailed." 29 Then Jacob asked him, "Tell me, I pray, your name." But he said, "Why is it that you ask my name?" And there he blessed him. 30 So Jacob called the name of the place Peniel, saying, "For I have seen God face to face, and yet my life is preserved."


EDOM MAP

AR

AV

AH

* PETRA

^ MT. HOR?

*^ MT. SEIR,SELA *BOZRAH

^ MT. HOR?


Wikipedia

When Esau walks in, tired from the field, he demands that Jacob gives him of 'that red stuff, that red stuff.' The word for 'red stuff' is adom; a word highly similar to the name Edom.The identical root 'dm is the source for the name Adam. Another derivation is adama, meaning field. Esau is a 'man of

the field' and even though the word adama is not used but rather sadeh, also meaning

field, the association is clear.


Edom (דֹום Tֱא, "red") was a nation in the southern Levant from the eleventh century B.C. until Roman times.

The Edomite people were a Semitic-speaking tribal group inhabiting the Negev Desert and the Aravah valley of what is now southern Israel and adjacent Jordan.

Edom is the name of the nation that sprang from Esau, the son of Isaac and Rebekah, and the brother of Jacob (Genesis 25:30). Edom bordered Israel on the south and was a kingdom long before Israel (Genesis 36:31). Edom and Israel skirmished throughout their existence.

http://www.newworldencyclopedia.org/entry/Roman_Empire

http://www.newworldencyclopedia.org/entry/Negev_Desert

http://www.newworldencyclopedia.org/entry/Israel

http://www.newworldencyclopedia.org/entry/Jordan

http://www.abarim-publications.com/Meaning/Esau.html

http://www.abarim-publications.com/Meaning/Isaac.html

http://www.abarim-publications.com/Meaning/Rebekah.html

http://www.abarim-publications.com/Meaning/Jacob.html

http://www.abarim-publications.com/Meaning/Israel.html


Part V The fifth lay of symbolism:

EDOM AND THE ERA OF JESUS CHRIST

(Rome and Edom, as linked to Herod)

Part V The fifth lay of symbolism: EDOM AND THE ERA OF JESUS CHRIST 1

Herod the GreatThe most famous Idumean is HEROD THE GREAT, ruler of Judea at the time of Jesus’ birth.He wasn't Jewish at all, he was Idumean. By Herod's time, the Idumeans were fully integrated in Judaism.


Herod's lack of popularity in Judea was in large part due to his Edomite origins, as well as the tyrannical nature of his reign.


Great or Wicked?We call him Herod the Great according to

his Greco-Roman title. After all, he built cities. He greatly enlarged and remodeled the Temple compound. He created jobs, and was a great patron of the arts. He was personal friends with Caesar. His resume and accomplishments are impressive.

However, to this very day, Jews call him Herod the Wicked.


With the support of Mark Antony, Herod managed to get himself appointed king of Judea by the Roman Senate in 40 BC.

But a Parthian invasion of Syria and Jewish hatred for the Romans made it

possible for Antigonus II, the last king of the Maccabean family, to rule for three

years (40-37 BC). Finally, Herod ascended his throne in 37

BC and ruled until 4 BC


Wikipedia

This led to particularly bitter feelings on the part of the Jews, so much so that in the Talmudic period (I-V centuries) "Edom"

became a symbol for the Roman Empire, the Jews' arch-oppressors.

Thus, Rome and Edom are linked to Herod.

In the New Testament, Herod the Great was the king who ordered the infants in Bethlehem killed.

http://www.newworldencyclopedia.org/entry/Talmud

http://www.newworldencyclopedia.org/entry/Roman_Empire


Part VI The sixth lay of symbolism:

FOUR TYPES OF MAN

Part VI The sixth lay of symbolism: FOUR TYPES OF MAN 1

Hebrew distinguishes four types of man.

In Jewish culture, these four types of men are classified as follows:




Conclusion

In order to understand the New Testament, we must be familiar with the Old Testament and with

the Jewish culture.


CONCLUSIONS

The Man The Man BecameBecame Adam Adam CONCLUSIONS 1

1. There is a “red” string man (adàm) - ground/soil (adamà) – Adam

(adàm) – red (adòm) – blood (dam) – Edom (edòm).

The “red” string extends throughout the Old Testament and reaches the text and historical context of the New

Testament.


2. According to the Hebrew text the proper name Adam can occur only in Genesis 1:26. But no translation introduced for the first time the proper name Adam in this verse.


3. All other 21 uses of the Hebrew word adàm in Genesis 1-3 have definite article in Hebrew, which means that they must be translated as common noun man. However, this does not happen in any translation.

4. This explains the different places in different translations, where the proper name Adam appears.


5. A semiotic analysis argues that under these facts, God is the author of the

text.

6. In Genesis 1-2, there are two creations of the primordial man (adam). They are subject of comments in Judaism at the

time of Jesus Christ and in the New Testament.


7. Hebrew language and Jewish culture distinguish four types of man. The four types of men are classified as different levels of

humans. The man type adam/Adam is considered the highest level of a

human.


8. In order to understand the New Testament, we must be familiar with the

Old Testament and with the Jewish culture.

9. Humans are the main subject of literature. Sophisticated Bible

vocabulary and text structures give a lesson for human complexity.


10. The Bible gives its sophisticated answers to the question "What is

man?“

11. You can use the biblical answers to analyze literary works.

Mony Almalech, Dr. Habil.Professor of semiotics, linguistics and new Bulgarian

studiesNew Bulgarian University

THANK YOU

Spiritual

Mony Almalech. THE MAN BECAME ADAM