Rich Cantore Arithmetic is able to begin the process of understanding how life began to the demonstration in description of how that process proceeds to now. The consistency to the marrow to the belly button is a streamline. That consistency is issued by what is called man in genesis and at that the verse goes to the tell as that is the how of begat.
The Hathor Temple has the Dendara light and is touted as the Egyptian Creation myth as nobody understands the first stream to a curl that brought the testicle to explain. As such the seahorse retained the Satan parameter as the depth of creation is in question too.
The regard to what is that comma answers on the Anunnaki as Ninurta explains the process. The Mesopotamia art is in description of the first idea of a flower to a stem the cell within that is easily studied now as any laboratory is able to understand ejaculate. The form to the round is the begat. The marrow to the arrow as the feather is in the wrap at warp and so on.
The demonstration to D.N.A. is in the study of what is in the container the brain is subjective to the tile. To engage of the loss of the current information this myth to life is described on many ancient walls and the design follows the same consistency until the wings.
Now, the engagement of understanding goes to born again, reincarnation and no incarnate as the bell to the start has begat. To count the circular motion the Indian Mathematician may be included as their bearing in India seems to skirt the round and include the person as a group to the further as India had it a leprosy.
The fact that these ancient bearings have rounded the Earth and been uncovered and covered is the basic plan to what has been spoken in verse as the account has been monetary. As what is The Ages to what is now has no bearing as the fact is the health of how long this information has been worshipped as the gods of creation to the tree of life never containing the eyes that made the unit into what is referred to by name in registry of human born birth.
Th inclusion by computer and digital despair through routine will define the lady and the man to what is the tactile agreement to the brain and the change of thought to a synapse connecting for intelligence itself. Should that information forgo the tree of life than that is the deference.
Faith equated anxious as the D.N.A. has had an identification as a file comma this shutters in the blind and retains the information of their tree of life to engage the common denominator at discrimination of the curl to the coil at the sequence of provisions from Fibonacci.
Now comma the brain stem is the flower? What of the Book of Isaiah specific to 11:1 in the King James Version of the Bible that brings to fruition as a word to category the mind as a state of being in those subcutaneous layers of skin for the synapse to lap as in a drink?
The rod is the stem of the brain(see Avatar for visual understanding as the chisel to the ancients do show(also check out the tail of the lion)) and in the book the rod is to be spared now bringing equated at the stem equated at brimstone in Revelations! For the Horse study the fetlock joint as the feathers and the Ergot are in now and found online or join the United States Pony Club for instruction.
Isaiah 11:1
“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:”
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- Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads.
Bible Verses About Tree Of Life
Bible verses related to Tree Of Life from the King James Version (KJV) by Relevance
Genesis 3:22-24 - And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: (Read More...)
Revelation 22:1-21 - And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (Read More...)
Proverbs 13:12 - Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
Genesis 2:9 - And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
Revelation 22:14 - Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Revelation 2:7 - He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Revelation 22:2 - In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
Proverbs 15:4 - A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.
Genesis 3:24 - So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Revelation 22:18-19 - For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: (Read More...)
John 14:6 - Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Proverbs 3:18 - She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.
Revelation 22:1-2 - And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (Read More...)
Genesis 3:22 - And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Genesis 2:17 - But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Ninurta
| Ninurta 𒀭𒊩𒌆𒅁 | |
|---|---|
God of agriculture, hunting, and war | |
 Assyrian stone relief from the temple of Ninurta at Kalhu, showing the god with his thunderbolts pursuing Anzû, who has stolen the Tablet of Destinies from Enlil's sanctuary (Austen Henry Layard Monuments of Nineveh, 2nd Series, 1853) | |
| Abode | Eshumesha temple in Nippur Later Kalhu, during Assyrian times |
| Planet | Saturn, Mercury |
| Symbol | Plow and perched bird |
| Mount | Beast with the body of a lion and the tail of a scorpion |
| Parents | Enlil and Ninhursag As Urash, An |
| Consort | As Ninurta: Gula As Ninĝirsu: Bau |
| Equivalents | |
| Caananite equivalent | Attar |
| Eblaite equivalent | Aštabi |
| Roman equivalent | Saturn |
Ninurta (Sumerian: 𒀭𒊩𒌆𒅁: DNIN.URTA, possible meaning "Lord [of] Barley"),[1] also known as Ninĝirsu (Sumerian: 𒀭𒎏𒄈𒋢: DNIN.ĜIR2.SU, meaning "Lord [of] Girsu"),[2] is an ancient Mesopotamian god associated with farming, healing, hunting, law, scribes, and war who was first worshipped in early Sumer. In the earliest records, he is a god of agriculture and healing, who cures humans of sicknesses and releases them from the power of demons. In later times, as Mesopotamia grew more militarized, he became a warrior deity, though he retained many of his earlier agricultural attributes. He was regarded as the son of the chief god Enlil and his main cult center in Sumer was the Eshumesha temple in Nippur. Ninĝirsu was honored by King Gudea of Lagash (ruled 2144–2124 BC), who rebuilt Ninĝirsu's temple in Lagash. Later, Ninurta became beloved by the Assyrians as a formidable warrior. The Assyrian king Ashurnasirpal II (ruled 883–859 BC) built a massive temple for him at Kalhu, which became his most important cult center from then on.
In the epic poem Lugal-e, Ninurta slays the demon Asag using his talking mace Sharur and uses stones to build the Tigris and Euphrates rivers to make them useful for irrigation. In a poem sometimes referred to as the "Sumerian Georgica", Ninurta provides agricultural advice to farmers. In an Akkadian myth, he was the champion of the gods against the Anzû bird after it stole the Tablet of Destinies from his father Enlil and, in a myth that is alluded to in many works but never fully preserved, he killed a group of warriors known as the "Slain Heroes". His major symbols were a perched bird and a plow.
It has been suggested that Ninurta was the inspiration for the figure of Nimrod, a "mighty hunter" who is mentioned in association with Kalhu in the Book of Genesis, although the view has been disputed.[3] He may also be mentioned in the Second Book of Kings under the name Nisroch.[a] In the nineteenth century, Assyrian stone reliefs of winged, eagle-headed figures from the temple of Ninurta at Kalhu were commonly, but erroneously, identified as "Nisrochs" and they appear in works of fantasy literature from the time period.
Worship[edit]
Ninurta was worshipped in Mesopotamia as early as the middle of the third millennium BC by the ancient Sumerians,[4] and is one of the earliest attested deities in the region.[4][1] His main cult center was the Eshumesha temple in the Sumerian city-state of Nippur,[4][1][5] where he was worshipped as the god of agriculture and the son of the chief-god Enlil.[4][1][5] Though they may have originally been separate deities,[1]in historical times, the god Ninĝirsu, who was worshipped in the Sumerian city-state of Girsu, was always identified as a local form of Ninurta.[1] According to the Assyriologists Jeremy Black and Anthony Green, the two gods' personalities are "closely intertwined".[1] As the city-state of Girsu declined in importance, Ninĝirsu became increasingly known as "Ninurta".[2] He became primarily characterized by the aggressive, warlike aspect of his nature.[1]
In later times, Ninurta's reputation as a fierce warrior made him immensely popular among the Assyrians.[4][6]In the late second millennium BC, Assyrian kings frequently held names which included the name of Ninurta,[4] such as Tukulti-Ninurta ("the trusted one of Ninurta"), Ninurta-apal-Ekur ("Ninurta is the heir of [Ellil's temple] Ekur"), and Ninurta-tukulti-Ashur ("Ninurta is the god Aššur's trusted one").[4] Tukulti-Ninurta I (ruled 1243–1207 BC) declares in one inscription that he hunts "at the command of the god Ninurta, who loves me."[4] Similarly, Adad-nirari II (ruled 911–891 BC) claimed Ninurta and Aššur as supporters of his reign,[4] declaring his destruction of their enemies as moral justification for his right to rule.[4] In the ninth century BC, when Ashurnasirpal II (ruled 883–859 BC) moved the capital of the Assyrian Empire to Kalhu,[4] the first temple he built there was one dedicated to Ninurta.[4][7][6][8]
The walls of the temple were decorated with stone relief carvings, including one of Ninurta slaying the Anzû bird. Ashurnasirpal II's son Shalmaneser III (ruled 859–824 BC) completed Ninurta's ziggurat at Kalhu and dedicated a stone relief of himself to the god.[4] On the carving, Shalmaneser III's boasts of his military exploits[4] and credits all his victories to Ninurta, declaring that, without Ninurta's aid, none of them would have been possible.[4] When Adad-nirari III (ruled 811–783 BC) dedicated a new endowment to the temple of Aššur in Assur, they were sealed with both the seal of Aššur and the seal of Ninurta.[4]
After the capital of Assyria was moved away from Kalhu, Ninurta's importance in the pantheon began to decline.[4]Sargon II favored Nabu, the god of scribes, over Ninurta.[4] Nonetheless, Ninurta still remained an important deity.[4] Even after the kings of Assyria left Kalhu, the inhabitants of the former capital continued to venerate Ninurta,[4] who they called "Ninurta residing in Kalhu".[4] Legal documents from the city record that those who violated their oaths were required to "place two minas of silver and one mina of gold in the lap of Ninurta residing in Kalhu."[4] The last attested example of this clause dates to 669 BC, the last year of the reign of King Esarhaddon (ruled 681 – 669 BC).[4] The temple of Ninurta at Kalhu flourished until the end of the Assyrian Empire,[4] hiring the poor and destitute as employees.[4] The main cultic personnel were a šangû-priest and a chief singer, who were supported by a cook, a steward, and a porter.[4] In the late seventh century BC, the temple staff witnessed legal documents, along with the staff of the temple of Nabu at Ezida.[4] The two temples shared a qēpu-official.[4]
Iconography[edit]
On kudurrus from the Kassite Period (c. 1600 – c. 1155 BC), a plough is captioned as a symbol of Ninĝirsu.[1] The plough also appears in Neo-Assyrian art, possibly as a symbol of Ninurta.[1] A perched bird is also used as a symbol of Ninurta during the Neo-Assyrian Period.[9] One speculative hypothesis holds that the winged disc originally symbolized Ninurta during the ninth century BC,[6] but was later transferred to Aššur and the sun-god Shamash.[6] This idea is based on some early representations in which the god on the winged disc appears to have the tail of a bird.[6] Most scholars have rejected this suggestion as unfounded.[6] Astronomers of the eighth and seventh centuries BC identified Ninurta (or Pabilsaĝ) with the constellation Sagittarius.[10] Alternatively, others identified him with the star Sirius,[10]which was known in Akkadian as šukūdu, meaning "arrow".[10] The constellation of Canis Major, of which Sirius is the most visible star, was known as qaštu, meaning "bow", after the bow and arrow Ninurta was believed to carry.[10] In the MUL.APIN Ninurta is consistently identified with Mercury,[11][12][13] as it is read: "Mercury whose name is Ninurta travels the (same) path the Moon travels." In Babylonian times, Ninurta was also associated with the planet Saturn,[14] and Mercury later became associated with Nabu.
Family[edit]
Ninurta was believed to be the son of Enlil.[1] In Lugal-e, his mother is identified as the goddess Ninmah, whom he renames Ninhursag,[15] but, in Angim dimma, his mother is instead the goddess Ninlil.[16] Under the name Ninurta, his wife is usually the goddess Gula,[1] but, as Ninĝirsu, his wife is the goddess Bau.[1] Gula was the goddess of healing and medicine[17] and she was sometimes alternately said to be the wife of the god Pabilsaĝor the minor vegetation god Abu.[17] Bau was worshipped "almost exclusively in Lagash"[18] and was sometimes alternately identified as the wife of the god Zababa.[18] She and Ninĝirsu were believed to have two sons: the gods Ig-alima and Šul-šagana.[18] Bau also had seven daughters, but Ninĝirsu was not claimed to be their father.[18] As the son of Enlil, Ninurta's siblings include: Nanna, Nergal, Ninazu,[19][20] Enbilulu,[21] and sometimes Inanna.[22][23]
Mythology[edit]
Lugal-e[edit]
Second only to the goddess Inanna, Ninurta probably appears in more myths than any other Mesopotamian deity.[24] In the Sumerian poem Lugal-e, also known as Ninurta's Exploits, a demon known as Asag has been causing sickness and poisoning the rivers.[15] Ninurta confronts Asag, who is protected by an army of stone warriors.[6][4][25] Ninurta slays Asag and his armies.[6][4][25] Then Ninurta organizes the world,[6][4] using the stones from the warriors he has defeated to build the mountains, which he designs so that the streams, lakes and rivers all flow into the Tigris and Euphrates rivers, making them useful for irrigation and agriculture.[6][15] Ninurta's mother Ninmah descends from Heaven to congratulate her son on his victory.[15] Ninurta dedicates the mountain of stone to her and renames her Ninhursag, meaning "Lady of the Mountain".[15] Finally, Ninurta returns home to Nippur, where he is celebrated as a hero.[4] This myth combines Ninurta's role as a warrior deity with his role as an agricultural deity.[6] The title Lugal-e means "O king!" and comes from the poem opening phrase in the original Sumerian.[4] Ninurta's Exploits is a modern title assigned to it by scholars.[4] The poem was eventually translated into Akkadian after Sumerian became regarded as too difficult to understand.[4]
A companion work to the Lugal-e is Angim dimma, or Ninurta's Return to Nippur,[4] which describes Ninurta's return to Nippur after slaying Asag.[4] It contains little narrative and is mostly a praise piece, describing Ninurta in larger-than-life terms and comparing him to the god An.[26][4] Angim dimma is believed to have originally been written in Sumerian during the Third Dynasty of Ur (c. 2112 – c. 2004 BC) or the early Old Babylonian Period (c. 1830 – c.1531 BC),[27] but the oldest surviving texts of it date to Old Babylonian Period.[27] Numerous later versions of the text have also survived.[27] It was translated into Akkadian during the Middle Babylonian Period (c. 1600 — c. 1155 BC).[4][27]
Anzû myth[edit]
In the Old, Middle, and Late Babylonian myth of Anzû and the Tablet of Destinies, the Anzû is a giant, monstrous bird.[28][29][1] Enlil gives Anzû a position as the guardian of his sanctuary,[28][30] but Anzû betrays Enlil and steals the Tablet of Destinies,[31][32][1] a sacred clay tablet belonging to Enlil that grants him his authority,[33] while Enlil is preparing for his bath.[34][32] The rivers dry up and the gods are stripped of their powers.[30] The gods send Adad, Girra, and Shara to defeat the Anzû,[30][34] but all of them fail.[30][34] Finally, the god Ea proposes that the gods should send Ninurta, Enlil's son.[30][34]Ninurta confronts the Anzû and shoots it with his arrows,[35][4] but the Tablet of Destinies has the power to reverse time[4] and the Anzû uses this power to make Ninurta's arrows fall apart in midair and revert to their original components.[35][4]
Ninurta calls upon the south wind for aid, which rips the Anzû's wings off.[35] The god Daganannounces Ninurta's victory in the assembly of the gods[34] and, as a reward, Ninurta is granted a prominent seat on the council.[34][30][10] Enlil sends the messenger god Birdu to request Ninurta to return the Tablet of Destinies.[36] Ninurta's reply to Birdu is fragmentary, but it is possible he may initially refuse to return the Tablet.[37] In the end, however, Ninurta does return the Tablet of Destinies to his father.[30][38][1][4] This story was particularly popular among scholars of the Assyrian royal court.[4]
The myth of Ninurta and the Turtle, recorded in UET 6/1 2, is a fragment of what was originally a much longer literary composition.[39] In it, after defeating the Anzû, Ninurta is honored by Enki in Eridu.[39] Enki senses his thoughts and creates a giant turtle, which he releases behind Ninurta and which bites the hero's ankle.[39][40] As they struggle, the turtle digs a pit with its claws, which both of them fall into.[39][40] Enki gloats over Ninurta's defeat.[39][40] The end of the story is missing;[41] the last legible portion of the account is a lamentation from Ninurta's mother Ninmah, who seems to be considering finding a substitute for her son.[39] According to Charles Penglase, in this account, Enki is clearly intended as the hero and his successful foiling of Ninurta's plot to seize power for himself is intended as a demonstration of Enki's supreme wisdom and cunning.[39]
Other myths[edit]
In Ninurta's Journey to Eridu, Ninurta leaves the Ekur temple in Nippur and travels to the Abzu in Eridu, led by an unnamed guide.[42] In Eridu, Ninurta sits in assembly with the gods An and Enki[34] and Enki gives him the me for life.[43] The poem ends with Ninurta returning to Nippur.[43] The account probably deals with a journey in which Ninurta's cult statue was transported from one city to another and the "guide" is the person carrying the cult statue.[34] The story closely resembles the other Sumerian myth of Inanna and Enki, in which the goddess Inanna journeys to Eridu and receives the mes from Enki.[8] In a poem known as the "Sumerian Georgica", written sometime between 1700 and 1500 BC, Ninurta delivers detailed advice on agricultural matters,[1][44] including how to plant, tend, and harvest crops, how to prepare fields for planting, and even how to drive birds away from the crops.[1] The poem covers nearly every aspect of farm life throughout the course of the year.[1]
The myth of the Slain Heroes is alluded to in many texts, but is never preserved in full.[1] In this myth, Ninurta must fight a variety of opponents.[45] Black and Green describe these opponents as "bizarre minor deities";[2] they include the six-headed Wild Ram, the Palm Tree King, the seven-headed serpent and the Kulianna the Mermaid (or "fish-woman").[10] Some of these foes are inanimate objects, such as the Magillum Boat, which carries the souls of the dead to the Underworld, and the strong copper, which represents a metal that was conceived as precious.[2] This story of successive trials and victories may have been the source for the Greek legend of the Twelve Labors of Heracles.[10]
Later influence[edit]
In antiquity[edit]
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In the late seventh century BC, Kalhu was captured by foreign invaders.[4] Despite this, Ninurta was never completely forgotten.[4] Many scholars agree that Ninurta was probably the inspiration for the biblical figure Nimrod, mentioned in Genesis 10:8–12 as a "mighty hunter".[46][44][47][48] Though it is still not entirely clear how the name Ninurta became Nimrod in Hebrew,[44] the two figures bear mostly the same functions and attributes[49] and Ninurta is currently regarded as the most plausible etymology for Nimrod's name.[44][4]Eventually, the ruins of the city of Kalhu itself became known in Arabic as Namrūd because of its association with Ninurta.[4]
Later in the Old Testament, in both 2 Kings 19:37 and Isaiah 37:38, King Sennacherib of Assyria is reported to have been murdered by his sons Adrammelech and Sharezer in the temple of "Nisroch",[48][4][6][10][47] which is most likely a scribal error for "Nimrod".[4][6][10][47] This hypothetical error would result from the Hebrew letter מ (mem) being replacing with ס (samekh) and the letter ד (dalet) being replaced with ך (kaf).[4][10] Due to the obvious visual similarities of the letters involved and the fact that no Assyrian deity by the name of "Nisroch" has ever been attested, most scholars consider this error to be the most likely explanation for the name.[4][10][47][50] If "Nisroch" is Ninurta, this would make Ninurta's temple at Kalhu the most likely location of Sennacherib's murder.[50] Other scholars have attempted to identify Nisroch as Nusku, the Assyrian god of fire.[48] Hans Wildberger rejects all suggested identifications as linguistically implausible.[48]
Although the Book of Genesis itself portrays Nimrod positively as the first king after the Flood of Noah and a builder of cities,[51] the Greek Septuagint translation of the Hebrew Bible refers to him as a giant[51] and mistranslates the Hebrew words meaning "before Yahweh" as "in opposition against God."[51] Because of this, Nimrod became envisioned as the archetypal idolator.[51] Early works of Jewish midrash, described by the first-century AD philosopher Philo in his Quaestiones, portrayed Nimrod as the instigator of the building of the Tower of Babel, who persecuted the Jewish patriarch Abraham for refusing to participate in the project.[51] Saint Augustine of Hippo refers to Nimrod in his book The City of God as "a deceiver, oppressor and destroyer of earth-born creatures."[51]
In modernity[edit]
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In the sixteenth century, Nisroch became seen as a demon. The Dutch demonologist Johann Weyerlisted Nisroch in his Pseudomonarchia Daemonum (1577) as the "chief cook" of Hell.[52] Nisroch appears in Book VI of John Milton's epic poem Paradise Lost (first published in 1667) as one of Satan's demons.[53][54] Nisroch, who is described as frowning and wearing beaten armor,[53] calls into question Satan's argument that the fight between the angels and demons is equal, objecting that they, as demons, can feel pain, which will break their morale.[53] According to Milton scholar Roy Flannagan, Milton may have chosen to portray Nisroch as timid because he had consulted the Hebrew dictionary of C. Stephanus, which defined the name "Nisroch" as "Flight" or "Delicate Temptation".[53]
In the 1840s, the British archaeologist Austen Henry Layard uncovered numerous stone carvings of winged, eagle-headed genii at Kalhu.[4][6] Remembering the Biblical story of Sennacherib's murder, Layard mistakenly identified these figures as "Nisrochs".[4][6] Such carvings continued to be known as "Nisrochs" in popular literature throughout the remaining portion of the nineteenth century.[4][6] In Edith Nesbit's classic 1906 children's novel The Story of the Amulet, the child protagonists summon an eagle-headed "Nisroch" to guide them.[4] Nisroch opens a portal and advises them, "Walk forward without fear" and asks, "Is there aught else that the Servant of the great Name can do for those who speak that name?"[4] Some modern works on art history still repeat the old misidentification,[6] but Near Eastern scholars now generally refer to the "Nisroch" figure as a "griffin-demon".[6]
In 2016, during its brief conquest of the region, the Islamic State of Iraq and the Levant (ISIL) demolished Ashurnasirpal II's ziggurat of Ninurta at Kalhu.[7] This act was in line with ISIL's longstanding policy of destroying any ancient ruins which it deemed incompatible with its militant interpretation of Islam.[7] According to a statement from the American Schools of Oriental Research (ASOR)'s Cultural Heritage Initiatives, ISIL may have destroyed the temple to use its destruction for future propaganda[7] and to demoralize the local population.[7]
In March 2020, archaeologists announced the discovery of a 5,000-year-old cultic area filled with more than 300 broken ceremonial ceramic cups, bowls, jars, animal bones and ritual processions dedicated to Ningirsu at the site of Girsu. One of the remains was a duck-shaped bronze figurine with eyes made from bark which is thought to be dedicated to Nanshe.[55][56]
In February 2023, the E-ninnu temple (Temple of the White Thunderbird), the primary sanctuary of Ningirsu was identified during the excavations led by British Museum and Getty Museum archaeologists at the site of Girsu.[57][58]
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