Isaiah 8:19, Saphilasaphim (from Saph saphim) i.e. witchcraft-mutterings and consulting the dead for information (BDB, 2007, P 80)
See Ezekiel 13:10-15 and Ezekiel 22:28 “Tophla i.e. false prophets (see Jeremiah 7:31-32, 2 Kings 23:10, i.e. Tophet (fire divination) originally Tophil- Sophet (i.e. prophesying through fire divination) 2 Kings 17:31-35 “Sephar-vain” (or sophil-phon) i.e. serpent of fire divination (or Nahas).
See Isaiah 2:6 “Philistia- Sophiku”, i.e. Philistians are magicians (Phili) and pagans (Sophiku) i.e. philosophiku (please check it out).
See 1 Samuel 6:1-2 “Phalasu-Ophet” (The Philistians called their diviners or Ophet).
Colossians 2:8 “Philosophy is Philisti”. Philisti is Philasaphimand Philosophicus which means idolatry (2 Chronicles 15:16) “Miphilosoph” (idol worship) and the uncircumcised; 1 Sam. 17:26 and 36, Col. 2:8-13).
See again Samuel 6:1-3 the Philistines called their diviners (or Sophim Num 23:14) i.e. finding out or prophesying through the Sophikus which means pagan cults.
Note:(Socrates visited the cult of Delphi or Sophim).
Acts 13:6-14”Paphos” is a short form of Phaulos- Ophis, i.e. land of sorcery.
CHAPTER EIGHTEEN THE TRUE MEANING OF PHILOSOPHY
(See Isaiah 8:19 Hebrew, “Saphilsaphim”, i.e. witchcraft mutterings and whisperings). ABSTRACT
The word “Philosophy” was transliterated from the Hebrew Old Testament Aphil- Saphir (chief magician: Dan 4:9) or “Philasaphim”, which means “magicians” or snake (i.e. sophis) charmers, i.e. people who receive information or knowledge from the serpent called sophen in Hebrew (see Exodus 7:11, Dan. 2:2 or Dan 1:20 being the reason why Col 2:8 totally condemned philosophy. Also in Mtt. 10:16 Jesus said, “be ye as wise as serpents”. Serpent in Hebrew is Sophen or Sophis; wise in Greek is Phronimus in Hebrew it is Hakam. TEASER:
If you can read the Hebrew Old Testament turn to Isaiah 2:6. See “Philistia- Sophaku (i.e. idol worshippers or pagans) i.e. phili (worship or magic) and Sephu (gods) then Daniel 2:2 “Philasaphim”, i.e. magicians or superstition, being what Apostle Paul cited in Colossians 2:8, i.e. philosophers consulted evil (Ephilo or magic) spirits (i.e. sophrot).
Note: Delphi means evil spirits or sophis, python or (i.e. demon of Delphi, Delphi is evil; Evil is Phili. Ovid or Ophis is serpent. Also seven is septua and steven is Stephen etc.
(See 2 Kings 18:4 ancient Jews worshipped the serpent, Nahasuphia as source of wisdom- confirmed by Jesus in Mtt 10:16- “Be as wise as serpents”(Serpent is Sophis); Phronimos is wise).
Philosophy from the Hebrew Old Testament means prophesying or finding out things, or making inquiries (or inquiry) through magic (Hebrew “Pilos- Phili or Philos) or through witchcraft cults which the Old Testament called Saphilsaphim (Isaiah 8:18 or “Asaphim” (i.e. consulting magic or the dead) or through the Hebrew Keseph or Kesoph (i.e. sorcery or witches). See Exodus 22:18, i.e. a witch (cesoph) must die. (Hebrew Old Testament 1940) See Deut. 18, i.e. do not consult sorcery or the dead, God will raise up a prophet. (See also BDB, 2007, p 355), see also Ceseph (witchcraft and sorcery). Then “Asaphim” (i.e. Necromancy, or consulting the dead, p 80) etc.
See 1 Samuel 28:1- end; when prophecy ceased, King Saul consulted the “Ophid, Ophot, Ophit or Ovot (i.e. Sopis Cult) for information (i.e. witch of Endor).
Specifically the word “Philosophy” was transliterated from the Hebrew “Philasaphim” (i.e. magicians, see Exodus 7:11, Dan. 2). To further prove this, Apostle Paul in Acts 17:29-30 told Athenias to stop worshipping (Hebrew “Philah Greek “Sebeo mai or Sophon) Gold and Silver plated idols (Sephur in Hebrew) or stone idols (Sophan in Hebrew). Hence, Philasophan means consulting gods for knowledge.
To further prove this, see Platos “ Dialogues (Asaju, 1999, p 36) Socrates said in 399BC man of Athens, I will rather die than stop practicing “Philosophy”, practicing philosophy was consulting the cult or oracle of Delpho for inspiration or wisdom (please check this).
Note: Acts 17:30 (i.e. Resurrection) Athenians ridiculed Apostle Paul when he mentioned resurrection, since before Christ, magicians called Philasapha, claimed to invoke the dead to solve mysteries; i.e. necromancy (Hebrew “Asaphim”) which many people doubted and questioned (Bromiley, 1985, and Asaju, 1999, pp 30-35 etc) Isaiah 8:19, witchcraft and consulting the dead is Saphilsaphim (or Saphsaphim).
See Numbers 23:14 “Sophim” (or Phoenician “Zophim”) i.e. hill of divination or for consulting the gods, which means that Sophim is false prophecy; Balaam was a false prophet who used “witchcraft” or sorcery (i.e. Phili or magic; Ezekiel 13:18-20 Pilos or Philos) for false (Phaulos- or Philos) prophecy (i.e.Ophet).
See again Mtt 10: 16 “Be ye wise (Greek “Phronimos”, Hebrew “Hakam”) as serpents (Hebrew “Sophis” Greek “Ophis, pytho or Hebrew “Ophen” etc.
B. Forture Telling : Acts 16:16, “familiar spirit” (or fortune telling spirit is a transliteration from the Greek “Phaulos - Sophrot i.e. philosophet from the Hebrew “Phaalim- Sophron” i.e. prophesying through false (Phaulos) spirits (Sophrot).
THE LINGUISTIC FALSEHOOD PLAYED BY MODERN PHILOSOPHY
Hebrew “Phalasapha” means opposing or speaking against God
Phalasapha is from the Phoenician “Baalsapha” (i.e. vile gods or Phil-sephu, Hosea 9:10) transliterated into Hebrew as “Phalasapha”. See Isaiah 14:12 (Philucifer, i.e. opposing God.
See Acts 16:16: fortune telling is Greek “python”, or Hebrew “Sophis”. The Hebrew “Philasaphim”, means magicians and witchcraft cults, or inquiry from the occult or finding out through magic or from the dead, or fortune telling serpent spirit (i.e. the Hebrew “Sophis” or Greek “Pytho”. See Acts 16:16.
See again Acts 16:16, “Familiar- spirit (for fortune telling) is a transliteration from the Greek “Phaulos- Sophrot from the Hebrew “Phalasaphim or Phalasophrot” which gave us “Philasaphim” or “Philosophim” which means prophesying or knowing the future through witchcraft(Kesoph) or familiar spirits (see Hebrew Old Testament, 1940, or Zodovan, 1990, or BDB, 2007, pp 80, 811-814 etc).
The Hebrew “Phalasapha” (Greek “Philosophon”) gave us the Arabic “Falsafa” (i.e. liars or falsehood) which gave us the English falsify (i.e. philosophical is falsification).
Please Note; The Old Testament translated to Greek (i.e. the Septuaginta) translated Dan 1:20 and Dan 2:2-10 this way; the Hebrew “Saphim” is Greek Sophoi (i.e. magicians) while the enchanters, fortune tellers or wizards are the “Philosopha (i.e. Hebrew Philosophy). See Bromiley TDNT, 1985, pp 1269, 952, 1293 (phosphonus).
THE LINGUISTIC FRAUD IN PHILOSOPHY
(Philosophy does not mean love for wisdom)
Col 2:8, clearly proves that the word “philosophy” is from the Hebrew “Philasaphim” (i.e. finding out things through magic or witchcraft or teach magic) or consulting the dead (i.e. Asaphim; or Saphilsaphim, i.e. witchcraft etc). Isaiah 8:19
Or Hebrew “Phalasapha” i.e. opposing or speaking against God. Isaiah 14:12 (PhiLucifer)BDB, 2007, pp 62-65 being the reason why Col 2:8 condemned philosophy as divination or consulting occultic elemental spirits (please check it out). Check Isaiah 2:6 Philisti- Sophiku (Philosophicus) i.e. Philistines practice magic and paganism.
According to McCain, 2005, ancient Ophites (or Sophites) worshipped the serpent as source of wisdom, (See also 2 Kings 18:4). Ancient Jews worshipped the serpent (Nahasuphia).
Please Note: Very Important
The Hebrew “Philasaphu” (i.e. magicians and inquiry through witchcraft) gave us the word “Philisti’ from Phalasu, Phalasti or Palasti (i.e. Palestine) which means those who invented the philos- i.e. magic, divination or witchcraft: Please check Isaiah 2:6: check also 1 Samuel 6:1-2. “The Philistines called the diviners (i.e. Hebrew “Sophim or Ophot”, hence Philosophis). Also check 2 Kings 1:1-3, consult “Baalzebub”, the divination at Ekron of the Philisti.
Note: Very Important Philistine Baalzebub is Hebrew “Phaalsephu” (Revelations 9:11), 2 Kings 1:1-3).
The Linguistic Fraud
Modern philosophers (1700 to 1900) gave philosophy its contemporary meaning of love for wisdom, which is wrong.
Note: The Hebrew “Philos or Phili” means magic; while the Hebrew “Sophim” (Num 23:14) is divination or Sophis (i.e. serpent spirit of divination, craftiness and inquiry, Greek “pytho”) Mathew 10:16, Aland and Newman, 1983, p 157 etc.
Note also: the Hebrew “Philasapha” Ezekiel 13:18-20, KJV, Pilos or Philos (i.e. magic) corresponded with the Greek “Philos” (love); while the Hebrew “Sophis” (serpent, Mtt 10:16) “Be ye as wise or crafty (i.e. Phronimos) as a serpent (i.e. Hebrew “Sophis”) or Sophim i.e. divination, corresponded to Greek “Sophia” (wisdom) which Greek derived from the Hebrew “Sophis” i.e. crafty or cunningness of the serpent confirmed in Mtt 10:16.
The Truth: Hence, modern philosophers covered the true meaning of philosophy. Rather than tell us that “philosophy” means consulting magic and witchcraft for knowledge or for information or fortune telling. 1 Sam 28:1-11, see Acts 16:16 familiar spirit (Hebrew “Phaum – Sophot” or Sophim or Ophet), Philosophers now tell us that philosophy means “love” for wisdom, which is completely false and which confirms its Arabic meaning, i.e. “Falsafa” from the Hebrew “Phalasapha” or “Philasaphim”, which means “magicians, liars, false(or (Phaulos)prophecy or falsehood etc.
Note: (See James 3:13-15 Phaulos, i.e. false wisdom).
Note: Yoruba “Olaniyi” (i.e. this is wealth) then Ibo –ka-Olaniyi- i.e. let him waste, or wasted.
Note: the word “Repulsive” is Philosiph i.e. Philosopha, i.e. 1 Chr 21:6, 2 Chr 15:16,(see 2 Chr. 15:16, the Hebrew “Mipleset or Miphilosephu” is translated “Repulsive”.
CHAPTER NINETEEN DICTIONARY OF HEBREW OLD TESTAMENT WORDS WHICH PRODUCED PHILOSOPHY
Sophe (Ezekiel 3:17, Jeremiah 6:17) i.e. prophet or watchman.
Dan 4:9 &18 “Aphia- Saphir” (chief magician).
Ophot, Movot, Mophot, Mophet (wonders or miracles etc) i.e. spiritist, medium, witch, spiritual intermediary or the inexplicable.
Ephilia- Sophe Darkness Isaiah 56:10 i.e. blind, vague or false prophets: Hebrew “Evil” (i.e. foolish) from “Nebal or Nephal”- Sophia, Isaiah 44:25; i.e. foolish wisdom.
Asepha orcaptive, lead astray (Colossians 2:8).
Babylonian “Balatsu” (i.e. from the god “Baal”) to Canaanite/ Phoenician “Belsazar” (or Beltesazar) to Hebrew “Palasu, Phalasu or Aphial Saphir, i.e. chief magician or messenger of the gods; Daniel 4:9 and 18
Phl, Phili, Philoa (i.e. the extraordinary, or that which is hard or difficult to understand or explain; BDB, 2007, p 811).
Miphras, Miphalas (i.e. the floating clouds where the gods live) (Bromiley, 1985) i.e. God lives in the clouds (Nephil) or Hebrew “Nephilim”, i.e. sons or angels of God who married women and produced giants.
Note: Daniel 5:11 and 15 “Asaphim” (Astrologers) or Daniel 4:9, Aphila -“Saphiya” i.e. chief magician.
Hebrew “Phe” or “Pho” to Greek “Phos or Phobos” i.e. divinity, gods or light of God. (See Greek “Olympia or Olymphia, i.e. Hebrew “Sophi” i.e. the mountains are the abodes of the gods). See Wilson, 1965.
See Latin “Cephisus”, i.e. gods; Wilson, 1965.
Hebrew ”Sophi” (sacred mountain, where God or gods live, i.e. Sinai). Gen. 10:30- Sephar or mountainous.
Hebrew “Sophan”, sacred or magic stones for divination (New Hebrew Urim (Uru) and Thumim) Exodus 20. Greek “Psephos”- magic stones for casting lots. (Balloting).
Hebrew ”Ephod” (from Phoenicia Heseb) i.e. sacred garment for approaching God. Exodus 28:1-30.
Hebrew ”Terephil” (Divination) i.e. consulting idols. Hosea 3:4.
“Baal or Phaal” or vile or evil (Hosea 9:10) i.e. idolatry (Phili or Philisti) or doing evil.
Hebrew “Elisaphat” (i.e. God judges or speaks) 2 Chronicles 23:1 or “Phelisaphat” (i.e. the gods speak or judge).
Hebrew “Sapha” (to speak) or “Philasapha” i.e. the gods speak.
Hebrew “Zephaniah” to Greek “Sophonias”, i.e. hidden treasures.
Note: 1 Sam. 6:1-3, Hebrew “Sophiku” (i.e. pagan) Isaiah 2:6 (Sophiku, pagans or strangers and their idols(Sephu) gave us Latin sacrifice (or Hebrew “Teraphim”, i.e. divination rituals).
Hebrew “Saphat or Sophot” from Hebrew “Sophen” i.e. the serpent as judge; Acts 28:6.
Hebrew “Heseb” (or keseph) or Sophe gave us “seer”, 1 Samuel 9:9, i.e. sophra, soph, soreh or sohere, (i.e. spiritual powers of revealing mysteries or prophecy (or sophis, i.e. serpent spirit of inquiry).
Hebrew “Sopher” (Neh. 7:57- Sepheret-or Soferim) i.e. teacher, scribe or learned priest (phililah, i.e. priests are judges), Ezra the Sopher, Seber, Dobar or learned priest; Nehemiah 8.
Hebrew “Asepha” (Col. 2:8) don’t be led astray or deceived (i.e. Asopha). What is truth?
Acts 7:19 “Katasophian”, Pharoah deceived the Israelites
Paul Maer, 1988, p960 translated philosophy as Jewish teachings or doctrines (Neh. 8:1-9, Ezra 7:11-12).
Important: See Col 2:4 “Plausible” is “Philausiphle (phaulos) i.e. “it looks real, but false”, from “Phoenician” Baalsapha, or “Baalzebub or Blasapha (Blasphemy; i.e. Baal or Phaal speaks (sapha) against God to Hebrew “Phalasapha” or English plausible (placebo) or Old Hebrew “palasa” (falasa-falacy)i.e. it looks real, but it is false.
Note: Hebrew “B” and “V” is Greek “P or Ph”. Hebrew “Z” is Greek “S”, e.g Zephaniah is Sophonias (hidden treasures). Then Hebrew “Abbadon”, is Greek “Apollyon” (Rev 9:11) also Hebrew is Ephraim or Bethlehem is Ephrath; or Hebrew- Ophra is Greek “Sebeo” (i.e. worship).
Judges 8:27 “Ophra” is divination or town of worship (Ephod is garment of worship) Exodus 28:1-30, or approaching God (i.e. Sephil).
See: Very Important
Daniel 4:9, the original Hebrew does not have “Belteshazzar”, but Aphia Saphiya or saphir or Aphil-Saphim, i.e. chief of magicians or he who speaks for the magicians (Saphim) or for the gods (Sephu).
Thus, Aphia (Aphiya or Aphil). Saphia is Phoenician “Baalzebub” Baalsazar or Beltesazzar (i.e. Aphil- Sapha).
ANALYSES OF THE PROPHETS (See NIV Commentaries)
This book relates to a period of some three hundred years. Chapter 1-39 are set in the closing years of the Northern Kingdom when Judah was still relatively safe. Isaiah worked in Jerusalem warning its people that God’s judgment most fall on them because of social injustice and religious hypocrisy. To the successful kingdom of Judah he advised dependence on God’s guidance and protection rather than on political alliance with foreign nations. Jerusalem is spared the same fate as the Northern Kingdom for the time being. (See NIV, Commentaries).
Chapters 40-55 are concerned with Jewish exile in Babylon. The message is one of comfort: God is about to do something new and the punishment and pain of the past are over. The return to the land of Israel will recall the deliverance from Egypt. In the final section of the book which is set in the period after the temple had been rebuilt, there is evidence that the new community is in danger of slipping back into old patterns of behaviour. Alongside warning is a vision of the greatness of God and his plans for the blessing of the Jews, and through them, of all nations.
This prophet worked in the closing days of Judah. Its message was one of the warnings: i.e. God’s judgment must come if the people persist in rebelling against him. Indeed judgment has become inevitable and they would be wise to recognize that God was using Babylon to punish them. When the ruling classes were exiled to Babylon Jeremiah told them that God would work out his plans through the exiles. At the same time he tried to encourage those who remained in Judah to accept their fate, but his words fell on deaf ears. Within the book we have several insights into what this unpopular prophet was thinking and feeling.
This is a funeral song about the devastated city of Jerusalem, possibly written by Jeremiah. Each chapter is a complete poem and in each the mood changes from anguish and despair in the recognition that punishment was deserved, then to hope in God’s love and mercy. Prayer is made that God will once again show mercy to his people.
The prophet was exiled to Babylon and his work was among the exiles there. He may have been a priest and key theme of the book is God’s holiness. The book is full of strange symbolism, vision and account of how the prophet often presented his message through drama. Roughly, the first thirty-three chapters convey a similar message to that of Jeremiah and at a similar period: Jerusalem will be captured by Babylon and the temple will be destroyed. Once this had taken place Ezekiel’s message was one of comfort (chapters 33-39): God will bring back his people to their own country one day. Meanwhile, in Babylon they will learn that God can be worshipped even though there is no temple or they cannot offer sacrifice. Chapter’s 40-48 are a detailed vision of the future which centres on the temple.
Daniel was also an exile in Babylon but was chosen to live in the Babylonian court to train for the civil service. Despite this privilege we learn that Daniel, and later three of his friends, refused to give up their Jewish faith. God blessed their loyalty and Daniel was respected and consulted by the Babylonians, and the Persian kings, particularly because his ability to interpret dreams. The second part of the book (chapters 7-12) includes some detailed visions full of strange symbols and is not always easy to interpret.
The prophet lived and worked in the Northern kingdom in the closing year of its existence. Through his own experience of a broken marriage, Hosea gained a deep insight into Israel’s relationship to God. The covenant made at Sinai was like a marriage, but like Hosea’s own wife, Israel had left God to worship Canaanite gods. Hosea speaks movingly of the sadness God feels because of love for Israel even though she deserved to be punished.
We are not sure when Joel lived. In chapter 1 he speaks of the devastation by a plague of locusts. This may have been a real event or a vision but in either case it is a symbol of the invading army that God will use to punish his people Joel calls the people to turn back to God while there is still time and speaks of special outpouring of God’s spirit . Chapter 3 concerns a final and universal judgment.
This prophet came from the Southern kingdom but worked in the Northern kingdom slightly earlier than Hosea. In chapters 1-2 he speaks of God’s judgment on the surrounding nations but also on the complacent Northern kingdom and the next few chapters show why i.e. oppression, social injustice, religious hypocrisy led Israel to punishment. Five visions how that there is still time to turn back to God, but in the last two visions, punishment is inevitable. A hope for something beyond God’s judgment is expressed in the last few verses.
This is the shortest Old Testament book and we know nothing about the prophet. The theme is the punishment of Edom, which lay to the south-east of the Dead Sea. The Edomites were descendants of Esau and thus related to the Israelites, yet they were longstanding enemies. The reference in this book suggests that when Jerusalem fell to the Babylonian army in 587 B.C the Edomites did nothing to help, and maybe even took some advantage of Judah’s fate. While Edom disappeared from history Obadiah foretells the return of Israel to her own land.
God told the prophet Jonah to go and warn the people of Nineveh, capital of Assyria that God was going to punish her. After attempts to evade God’s orders Jonah reluctantly went to preach in the city and the Ninevites turned to God. Jonah was furious with God for showing mercy to such wicked people and God tried to demonstrate to the prophet that he feels compassion even for Israel’s enemies.
This prophet lived and worked a little later than Amos and Hosea and about the same time as Isaiah and what he has to say is very similar to their message. He worked in the Southern kingdom where he condemned social injustice, inequality, and corruption among the political and religious leaders. God must punish his people but beyond that, Micah speaks of a future that will center on the Jerusalem temple when a descendant of David will emerge to lead God’s people against her enemies. Chapter 6:6-8 seems to sum up the message, not only of Micah, but all the prophets of this period.
This prophet announces the destruction of Nineveh, capital of Assyria. In the opening verses, Nahum speaks of God as' slow to anger' but also that he will 'not leave the guilty unpunished' it is for this reason that God must now punish Nineveh for its extreme cruelty. Chapters 2 and 3 are a poem about the siege of Nineveh. This took place in 612 B.C.