Quadrant Model of Reality Book 12 Religion

Religion Chapter

Buddhism Chapter

QMRIt was founded in 1416 by Jamyang Choge Tashi Palden (1397–1449), one of Tsongkhapa's main disciples, and it was named after the sacred abode in South India of Shridhanyakataka.[5] Drepung was the principal seat of the Gelugpa school and it retained the premier place amongst the four great Gelugpa monasteries.

QMRThe Four Noble Truths (Sanskrit: catvāri āryasatyāni; Pali: cattāri ariyasaccāni) are "the truths of the Noble Ones," which express the basic orientation of Buddhism: this worldly existence is fundamentally unsatisfactory, but there is a path to liberation from repeated worldly existence. The truths are as follows: The Truth of Dukkha is that all conditional phenomena and experiences are not ultimately satisfying; The Truth of the Origin of Dukkha is that craving for and clinging to what is pleasurable and aversion to what is not pleasurable result in becoming, rebirth, dissatisfaction, and redeath; The Truth of the Cessation of Dukkha is that putting an end to this craving and clinging also means that rebirth, dissatisfaction, and redeath can no longer arise; The Truth of the Path Of Liberation from Dukkha is that by following the Noble Eightfold Path—namely, behaving decently, cultivating discipline, and practicing mindfulness and meditation—an end can be put to craving, to clinging, to becoming, to rebirth, to dissatisfaction, and to redeath.

The four truths provide a useful conceptual framework for making sense of Buddhist thought, which has to be personally understood or "experienced." Many Buddhist teachers present them as the essence of Buddhist teachings, though this importance developed over time, substituting older notions of what constitutes prajna, or "liberating insight."[1][2] In the sutras the four truths have both a symbolic and a propositional function. They represent the awakening and liberation of the Buddha, but also the possibility of liberation for all sentient beings, describing how release from craving is to be reached.

Christianity Chapter

QMRBebbington quadrilateral[edit] Bebbington is widely known for his definition of evangelicalism, referred to as the "Bebbington quadrilateral", which was first provided in his 1989 classic study Evangelicalism in Modern Britain: A History from the 1730s to the 1980s.[1] Bebbington identifies four main qualities which are to be used in defining evangelical convictions and attitudes:[2] biblicism, a particular regard for the Bible (e.g. all essential spiritual truth is to be found in its pages) crucicentrism, a focus on the atoning work of Christ on the cross conversionism, the belief that human beings need to be converted activism, the belief that the gospel needs to be expressed in effort Bebbington (along with Mark Noll and others) has exerted a large amount of effort in placing evangelicalism on the world map of religious history. Through their efforts they have made it more difficult for scholars to ignore the influence of evangelicals in the world since the movement’s inception in the eighteenth century.[3]

QMRThe Quadrilateral Security Dialogue (QSD) was an informal strategic dialogue between the United States, Japan, Australia and India that was maintained by talks between member countries. The dialogue was initiated in 2007 by Prime Minister Shinzo Abe of Japan, with the support of Vice President Dick Cheney of the US, Prime Minister John Howard of Australia and Prime Minister Manmohan Singh of India. The dialogue was paralleled by joint military exercises of an unprecedented scale, titled Exercise Malabar. The diplomatic and military arrangement was widely viewed as a response to increased Chinese economic and military power, and the Chinese government responded to the Quadrilateral dialogue by issuing formal diplomatic protests to its members. The QSD ceased following the withdrawal of Australia during Kevin Rudd’s tenure as prime minister, reflecting ambivalence in Australian policy over the growing tension between the United States and China in the Asia-Pacific. Following Rudd's replacement by Julia Gillard in 2010, enhanced military cooperation between the United States and Australia was resumed, leading to the placement of U.S. Marines near Darwin, Australia, overlooking the Timor Sea and Lombok Strait.

QMRThe Four-Power Treaty (四ヵ国条約 Yonkakoku Jōyaku?) was a treaty signed by the United States, Great Britain, France and Japan at the Washington Naval Conference on 13 December 1921. It was partly a follow-on to the Lansing-Ishii Treaty, signed between the U.S. and Japan. By the Four-Power Treaty, all parties agreed to maintain the status quo in the Pacific, by respecting the Pacific holdings of the other countries signing the agreement, not seeking further territorial expansion, and mutual consultation with each other in the event of a dispute over territorial possessions. However, the main result of the Four-Power Treaty was the termination of the Anglo-Japanese Alliance of 1902.

qMRThe Tetragrammaton (Greek: τετραγράμματον, "four letters") is the quadriliteral, typically unvocalized, Hebrew theonym יהוה identifying the God of Israel throughout the Hebrew Bible, composed of the Hebrew letters yodh he waw he, written right-to-left in Hebrew, and transliterated YHWH English. It occurs 6,828 times in the Hebrew Masoretic Text critical editions of the Biblia Hebraica Stuttgartensia. The Tetragrammaton does not occur in any extant Greek manuscripts of the New Testament. Extant Greek New Testament manuscripts contain the Greek word Kyrios (Lord) in Old Testament quotes where the Hebrew has the Tetragrammaton.

Greek Old Testament[edit] Earliest copies of the Septuagint and other greek translations has the Tetragrammaton written in Hebrew instead Κυριος.[1] 4Q120 has IAW rather kurios. Patrick W. Skehan suggest that greek reading IAW is more original than Kurios. [2] IAO can be seen a transliteration of Hebrew YAHO (יהוה). According Larry Hurtado, in greek manuscripts "dating from ca. 3rd century CE and later, 'Kyrios' (LORD) is used rather frequently".[

Septuagint LXX[edit] Main article: Septuagint manuscripts § Treatment of the Tetragrammaton in Septuagint manuscripts Earliest copies of the Septuagint used the Divine Name,[1] as shown in manuscripts found, either Tetragrammaton, (e.g. Papyrus Fouad 266b, POxy 3522, POxy 5101), Trigrammaton (4Q120) or different forms of the Divine Name (LXXP.Oxy.VII.1007), with the exception of Papyrus Rylands 458, where there are blank spaces (lacuna) instead of the Tetragrammaton where some scholars, such as C. H. Roberts, believe that contained letters.[4] According to Paul E. Kahle, the Tetragrammaton must have been written in the manuscript where these spaces appear.[5] However, the vast majority of surviving copies from around the 2nd or 3rd century CE onwards have Κυριος ("Lord"),[6] or Θεος ("God"),[7][8] where the Hebrew has YHWH, corresponding to substituting Adonay for YHWH in reading the original. Some later manuscripts from 5th-century to 9th-century show the Tetragrammaton (e.g. Codex Marchalianus, and Taylor-Schechter 16.320). Kaige translation[edit] Main article: Kaige The Kaige translation include the Tetragrammaton, (an example is the mss. 8HevXII gr, composed by fragments 8HevXII a, 8HevXII b and Se2grXII). The Papyrus Fouad 266 has corrections towards masoretic text.

Translation by Aquila, Symmachus and Teodotion[edit] In the first half of the second century CE, the formerly Christian Jewish proselyte Aquila of Sinope made a new translation of the Hebrew Scriptures into Greek, in which he represented God's name by the Tetragrammaton in Paleo-Hebrew (𐤉𐤄𐤅𐤄 as found in mss. AqBurkitt and AqTaylor).[9] In earlier Greek copies of the Bible translated in the 2nd century CE by Theodotion and Symmachus the Ebionite, the Tetragrammaton also appears (e.g. P.Vindob.G.39777). Hexapla[edit] Main article: Hexapla Origen's Hexapla provides—among other translations—the text of the Septuagint and translations of Aquila, Symmachus and Theodotion; an example of this text is the mss. Ambrosiano O 39 sup. and the Taylor-Schechter 12.182. The Tetragrammaton appears in its columns. Dead Sea Scrolls[edit] The tetragrammaton appears in biblical manuscripts among the Dead Sea Scrolls, and in Jewish magical papyri, where the name was used for magical purposes.

Other texts[edit] Hellenistic Jewish texts such as those of Josephus and Philo, and the Greek Old Testament pseudepigrapha, Apocrypha, and the Jewish inscriptions use Kurios where the Hebrew has YHWH. According Norbert H. Kox, Flavius Josephus knew well how the Divine Name was to be pronounced as it reads in Antiquities of the Jews.[10] James Royce concluyed that Philo knew and read Greek biblical manuscripts in which the Tetragrammaton was not rendered by Kurios but in Palaeohebrew o aramaic script.

New Testament manuscripts[edit] Main article: New Testament manuscripts None of the Greek manuscripts of the New Testament contain the Tetragrammaton.[12]:77 The Tetragrammaton is one of the seven names of God that Jews teach can never be erased. A passage recorded in the Hebrew Tosefta, Shabbat 13:5, quoting Tarfon is sometimes cited to suggest that early Christian writings or copies contained the Tetragrammaton.[13] Shabbat 13:5 — A. The books of the Evangelists and the books of the minim they do not save from a fire [on the Sabbath]. They are allowed to burn up where they are, they and [even] the references to the Divine Name that are in them.[14] This same source quotes Rabbi Jose the Galilean (who lived in the 1st and 2nd centuries of the common era): “one cuts out the references to the Divine Name which are in them [the Christian writings] and stores them away, and the rest burns.” Laurence Schiffman[15] views this as a discussion of whether to rescue section of the sifre minim (Hebrew language texts of Jewish-Christians) containing the tetragrammata from a house fire. Another interpretation suggests this is a reference to Old Testament Torah and not the Gospels.[16] Even so, early Christian proselytes may have retained the ineffability of the Divine Name and applied it to the Logos as the material revelation of YHWH to mankind. However, it is also possible the written rendering of the name "Jesus" would have carried the same prominence and authority to first century Jewish Christians as the Divine Name (YHWH) would have carried in ancient Judaism.[16]

Other views[edit] Although none of the extant Greek New Testament manuscripts contain the Tetragrammaton, scholar George Howard has suggested that the Tetragrammaton appeared in the original New Testament autographs,[17] and that "the removal of the Tetragrammaton from the New Testament and its replacement with the surrogates κυριος and θεος blurred the original distinction between the Lord God and the Lord Christ."[17] In the Anchor Bible Dictionary, Howard states: "There is some evidence that the Tetragrammaton, the Divine Name, Yahweh, appeared in some or all of the OT quotations in the NT when the NT documents were first penned."[17]:392 Along with Howard, David Trobisch and Rolf Furuli both have suggested that the Tetragrammaton may have been removed from the Greek MSS.[18]:66–67[19]:179–191 In the book Archaeology and the New Testament, John McRay wrote of the possibility that the New Testament autographs may have retained the divine name in quotations from the Old Testament.[20] Robert Baker Girdlestone stated in 1871 that if the LXX had used "one Greek word for Jehovah and another for Adonai, such usage would doubtless have been retained in the discourses and arguments of the N.T. Thus our Lord in quoting the 110th Psalm,...might have said 'Jehovah said unto Adoni.'"[21] Since Girdlestone's time it has been shown that the LXX contained the Tetragrammaton, but that it was removed in later editions.[22]

Wolfgang Feneberg comments in the Jesuit magazine Entschluss/Offen (April 1985): "He [Jesus] did not withhold his father's name YHWH from us, but he entrusted us with it. It is otherwise inexplicable why the first petition of the Lord's Prayer should read: 'May your name be sanctified!'" Feneberg further notes that "in pre-Christian manuscripts for Greek-speaking Jews, God's name was not paraphrased with kýrios [Lord], but was written in the tetragram form in Hebrew or archaic Hebrew characters. . . . We find recollections of the name in the writings of the Church Fathers". Though Albert Pietersma, along with most scholars, does not accept Howard's theory, Pietersma has stated concerning the Septuagint: "It might possibly still be debated whether perhaps the Palestinian copies with which the NT authors were familiar read some form of the tetragram."[23] Tatian's Diatessaron shows some variance in applying Kyrios to YHWH, but this may be because of dependence on the Peshitta.[24] The consistency in rendering of YHWH as Kyrios in all New Testament references would be difficult to explain if there were not already either an established tradition to read Kyrios where YHWH appears in a Greek manuscript, or an established body of texts with Kyrios already in the Greek.[25]

Matthew originally written in Hebrew[edit] Main article: Hebrew Gospel hypothesis According some Church Fathers, the Gospel of Matthew was written in Hebrew language. Matthew, who is also Levi, and who from a publican came to be an apostle, first of all composed a Gospel of Christ in Judaea in the Hebrew language and characters for the benefit of those of the circumcision who had believed. Who translated it after that in Greek is not sufficiently ascertained. Moreover, the Hebrew itself is preserved to this day in the library at Caesarea, which the martyr Pamphilus so diligently collected. I also was allowed by the Nazarenes who use this volume in the Syrian city of Beroea to copy it. — Jerome: De viris inlustribus (On Illustrious Men), chapter III.[26] He (Shaul) being a Hebrew wrote in Hebrew, that is, his own tongue and most fluently; while things which were eloquently written in Hebrew were more eloquently turned into Greek. — Jerome, 382 CE, On Illustrious Men, Book V Matthew also issued a written gospel among the Hebrews in their own dialect. — Against Heresies 3:1 The first is written according to Matthew, the same that was once a tax collector, but afterwards an emissary of Yeshua the Messiah, who having published it for the Jewish believers, wrote it in Hebrew. — Origen circa 210 CE, quoted by Eusebius, Eccl. Hist. 6:25 The epistle to the Hebrews he asserts was written by Paul, to the Hebrews, in the Hebrew tongue; but that it was carefully translated by Luke, and published among the Greeks. — Clement of Alexandria, Hypotyposes, referred to by Eusebius in Eccl. Hist. 6:14:2) Hebrew versions of the New Testament[edit] Main article: Bible translations into Hebrew Over the centuries, various translators have inserted the Tetragrammaton into Hebrew versions of the New Testament. One of the earliest Rabbinical translations of Matthew is mixed in with the 1385 critical commentary of Shem-Tob. He includes the Tetragrammaton written out or abbreviated 19 times, while occasionally including the appellative HaShem (השם, meaning "The Name").[27]

English versions of the New Testament[edit] Most English Bibles, even those such as the Jerusalem Bible which has Yahweh in the Old Testament, do not use Yahweh in the New Testament. This is because the Greek New Testament manuscripts are quoting the Septuagint, where the Hebrew word YHWH is translated by kyrios. Therefore, the New Testament uses Greek kyrios for YHWH even, for example, when Christ reads the Isaiah scroll at the synagogue in Nazareth (Luke 4:17–19 reading Isaiah 61:1).[28] However, a few English translations of the Bible do use "Jehovah" in the New Testament. For example, William Newcome, in what is sometimes known as "Archbishop Newcome's new translation", has the name "Jehovah" a few times where the New Testament quotes from the Old Testament, such as Matthew 22:24.[29] The first complete Bible printed in America[30] by John Eliot, although not in English, frequently uses "Jehovah" in the New Testament.

The New World Translation[edit] The rendering Jehovah appears 7,216 times—including 237 times in the New Testament—in the New World Translation (NWT) published by Watch Tower Bible and Tract Society and used by Jehovah's Witnesses.[citation needed][32] Jehovah's Witnesses say that the authors of the New Testament writings retained the Tetragrammaton in their quotations of the Old Testament without substituting it with Kurios ("Lord").

Sacred Name Bibles[edit] Main article: Sacred Name Bibles In 1993, the Institute for Scripture Research (ISR) published The Scriptures,[34] the first English translation to incorporate the Hebrew letters of the Tetragrammaton instead of a generic title (e.g., the LORD) or a conjectural transliteration (e.g., Yahweh or Jehovah). The Besorah[35] and ISR's The Scriptures '98[36] also incorporate the Tetragrammaton, using Paleo-Hebrew script rather than Hebrew square script. More recently, the Restored Name King James Version (RNKJV),[37][38] an anonymous, internet-based Sacred Name translation adapted from the King James Version (KJV), renders the Tetragrammaton as YHWH where it appears in the Old Testament. The Divine Name King James Bible, published in 2011, uses Jehovah in 6,972 places where the capitalized LORD and GOD appeared in the Authorized King James Version. Jehovah appears in parentheses in the New Testament portion of this Bible where Old Testament quotes are cross-referenced. The Sacred Scriptures Bethel Edition (1981) renders the Tetragrammaton as Yahweh in both the Old and New Testaments. The Emphatic Diaglott (1864), by Benjamin Wilson, renders the divine name as Jehovah in eighteen instances in the New Testament. The Original Aramaic New Testament in Plain English (2010), by David Bauscher, renders the divine name as Jehovah over 200 times in the New Testament.

Limited Sacred Name Bibles[edit] Some translations use a form of "Jehovah" or "Yahweh" only sporadically: The Complete Bible: An American Translation by John Merlin Powis Smith (1939), e.g. Exodus 3:15, 6:3, 17:15 Holman Christian Standard Bible (1999, 2002), the Tetragrammaton is transliterated "Yahweh" in 495 places in its 2010 revision. In Psalm 29:1, 2 Chron. 30:8, Isaiah 24:5, and Jeremiah 26:9 it translates the Tetragrammaton once as "Yahweh" and once as "LORD". In 2 Chronicles 14:11, it translates the Tetragrammaton three times as "Lord" and once as "Yahweh". In Job 1:21, it translates the Tetragrammaton twice as "Lord" and one as "Yahweh". In Psalm 135, it translates the Tetragrammaton 14 times as Yahweh and twice as "LORD". The Emphatic Diaglott (1864), a translation of the New Testament by Benjamin Wilson, the name Jehovah appears eighteen times. King James Version (1611), renders Jehovah in Exodus 6:3, Psalm 83:18, Isaiah 12:2, Isaiah 26:4, and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24. Webster's Bible Translation (1833), by Noah Webster, a revision of the King James Bible, contains the form Jehovah in all cases where it appears in the original King James Version, as well as another seven times in Isaiah 51:21, Jeremiah 16:21; 23:6; 32:18; 33:16, Amos 5:8, and Micah 4:13. The English Revised Version (1885), renders the Tetragrammaton as Jehovah where it appears in the King James Version, and another eight times in Exodus 6:2,6–8, Psalm 68:20, Isaiah 49:14, Jeremiah 16:21, and Habakkuk 3:19. Amplified Bible (1954, 1987), generally uses Lord, but translates Exodus 6:3 as: "I appeared to Abraham, to Isaac, and to Jacob as God Almighty [El-Shaddai], but by My name the Lord [Yahweh—the redemptive name of God] I did not make Myself known to them [in acts and great miracles]." New English Bible (NT 1961, OT 1970), published by Oxford University Press uses Jehovah in Exodus 3:15 and 6:3, and in four place names at Genesis 22:14, Exodus 17:15, Judges 6:24 and Ezekiel 48:35. New Living Translation (1996, 2004), produced by Tyndale House Publishers as a successor to the Living Bible, generally uses LORD, but uses Yahweh in Exodus 3:15 and 6:3. Bible In Basic English (1949, 1964), uses "Yahweh" eight times, including Exodus 6:2–3. The American King James Version (1999) by Michael Engelbrite renders Jehovah in all the places where it appears in the original King James Version. A few translations use either "Yahweh" or "Jehovah" in the Old and New Testaments, but are not generally considered Sacred Name Bibles: New World Translation (1961, 1984, 2013)[24] The Original Aramaic Bible in Plain English (2010) by David Bauscher, a self-published English translation of the New Testament, from the Aramaic of The Peshitta New Testament with a translation of the ancient Aramaic Peshitta version of Psalms & Proverbs, contains the word "JEHOVAH" over 200 times in the New Testament, where the Peshitta itself does not. The following versions use either "Yahweh" or "Jehovah" only in the Old Testament: Young's Literal Translation (1862) The Darby Bible (1890) American Standard Version (1901) Rotherham's Emphasized Bible (1902) Jerusalem Bible (1966) Living Bible (1971) The Bible in Living English (1972) Green's Literal Translation (1985) New Jerusalem Bible (1985) The Recovery Version (1999) World English Bible (2000) Divine Name King James Bible [25] (2011)

QMR Historical background[edit] The tetragrammation (YHWH) occurs in the Hebrew Bible, and also (written in Hebrew within the Greek text) in a few of the manuscripts of the Greek translation, found at Qumran among the Dead Sea Scrolls. It does not occur in early manuscripts of the Greek New Testament. Although the Greek forms Iao and Iave do occur in magical inscriptions, generally Hellenistic Jewish texts, such as the works of Philo, Josephus and the New Testament, use the word Kyrios ("Lord") when citing verses where YHWH occurs in the Hebrew.[5] For centuries, Bible translators around the world did not transliterate or copy the tetragrammaton in their translations. For example, English Bible translators (Christian and Jewish) used LORD to represent it. Many authors on Bible translation have explicitly called for translating it with a vernacular word or phrase that would be locally meaningful.[6][7][8] The Catholic Church has formally called for translating the tetragrammaton into other languages rather than attempting to preserve the sounds of the Hebrew.[9] A few other Bible translators, with varying theological motivations, have taken a different approach to translating the tetragrammaton. In the 1800s–1900s at least three English translations contained a variation of the Name.[10] Some of these translations were of only a portion of the New Testament; they did not represent a stated effort to restore the Name throughout the body of the New Testament. In the twentieth century, the first translation to employ a full transliteration of the tetragrammaton was the Rotherham's Emphasized Bible, but his translation only does so in the Old Testament. Angelo Traina's translation, The New Testament of our Messiah and Saviour Yahshua in 1950 and The Holy Name Bible containing the Holy Name Version of the Old and New Testaments in 1963 were the first to systematically use a Hebrew form for sacred names throughout the New Testament, the first complete Sacred Name Bible. The Jerusalem Bible in 1966 and over a dozen other translations in the years since used the name "Yahweh" in the Old Testament.

Accuracy or popularity[edit] Sacred Name Bibles are not used frequently within Christianity, even less (if at all) in Judaism. Similarly, only a few translations replace Jesus with Semitic forms such as Yeshua or Yahshua. Most English Bible translations translate the tetragrammaton with LORD where it occurs in the Old Testament rather than use a transliteration into English. These same patterns are found in languages around the world, as translators have translated sacred names without striving to preserve the Hebraic forms, often using local names for the creator or highest deity,[7][16] conceptualizing accuracy as semantic rather than phonetic. The limited number of Sacred Name Bibles suggests that phonetic accuracy is not considered to be of importance by mainstream Bible translators. The translator Joseph Bryant Rotherham lamented not making his work into a Sacred Name Bible by using the more accurate name Yahweh in his translation (pp. 20 – 26), though he also said, "I trust that in a popular version like the present my choice will be understood even by those who may be slow to pardon it." (p. xxi).

Transliterated Sacred Name Bibles[edit] The following versions are Bibles which systematically use some transliteration of the Tetragrammaton (usually "Yahweh") in both the Old and New Testament, as well as a Semitic form of the name of Jesus such as Yahshua or Yeshua. These Bibles apply this to both the names of the Father and Son, both of which are considered to be sacred.[17] The New Testament of our Messiah and Saviour Yahshua (1950) Holy Name Bible (1963) Restoration of Original Sacred Name Bible (1970)[18] The Sacred Scriptures Bethel Edition (1981) The Book of Yahweh: The Holy Scriptures (1987) Sacred Scriptures, Family of Yah Edition (2000) The Word of Yahweh (2003) Hebraic Roots Bible (2009, 2012)[19] The Restoration Study Bible (2011), published by Yahweh's Restoration Ministry and using the King James Version. Available online. [20] Names of God Bible (2011, 2014), edited by Ann Spangler and published by Baker Publishing Group.[21] The core text uses the God's Word translation and the print edition has divine names printed in brown and includes a commentary. The text is also available online at BibleGateway.com. In a review published online,[22] this version has been praised for its "attention to detail", but it is noted that the translation only presents "the most significant names and titles of God" in their original forms and therefore some 'names of God' are not treated in the same way: for example, Mighty One (Avir) which appears in Psalms 132:2 and 132:10 and a total of 23 times (most referring to God) in the Old Testament is not highlighted. The Holy Bible - Urim-Thummim Version (2001)[23]

Limited Sacred Name Bibles[edit] Some translations use a form of "Jehovah" or "Yahweh" only sporadically: The Complete Bible: An American Translation by John Merlin Powis Smith (1939), e.g. Exodus 3:15, 6:3, 17:15 Holman Christian Standard Bible (1999, 2002), the Tetragrammaton is transliterated "Yahweh" in 495 places in its 2010 revision. In Psalm 29:1, 2 Chron. 30:8, Isaiah 24:5, and Jeremiah 26:9 it translates the Tetragrammaton once as "Yahweh" and once as "LORD". In 2 Chronicles 14:11, it translates the Tetragrammaton three times as "Lord" and once as "Yahweh". In Job 1:21, it translates the Tetragrammaton twice as "Lord" and one as "Yahweh". In Psalm 135, it translates the Tetragrammaton 14 times as Yahweh and twice as "LORD". The Emphatic Diaglott (1864), a translation of the New Testament by Benjamin Wilson, the name Jehovah appears eighteen times. King James Version (1611), renders Jehovah in Exodus 6:3, Psalm 83:18, Isaiah 12:2, Isaiah 26:4, and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24. Webster's Bible Translation (1833), by Noah Webster, a revision of the King James Bible, contains the form Jehovah in all cases where it appears in the original King James Version, as well as another seven times in Isaiah 51:21, Jeremiah 16:21; 23:6; 32:18; 33:16, Amos 5:8, and Micah 4:13. The English Revised Version (1885), renders the Tetragrammaton as Jehovah where it appears in the King James Version, and another eight times in Exodus 6:2,6–8, Psalm 68:20, Isaiah 49:14, Jeremiah 16:21, and Habakkuk 3:19. Amplified Bible (1954, 1987), generally uses Lord, but translates Exodus 6:3 as: "I appeared to Abraham, to Isaac, and to Jacob as God Almighty [El-Shaddai], but by My name the Lord [Yahweh—the redemptive name of God] I did not make Myself known to them [in acts and great miracles]." New English Bible (NT 1961, OT 1970), published by Oxford University Press uses Jehovah in Exodus 3:15 and 6:3, and in four place names at Genesis 22:14, Exodus 17:15, Judges 6:24 and Ezekiel 48:35. New Living Translation (1996, 2004), produced by Tyndale House Publishers as a successor to the Living Bible, generally uses LORD, but uses Yahweh in Exodus 3:15 and 6:3. Bible In Basic English (1949, 1964), uses "Yahweh" eight times, including Exodus 6:2–3. The American King James Version (1999) by Michael Engelbrite renders Jehovah in all the places where it appears in the original King James Version. A few translations use either "Yahweh" or "Jehovah" in the Old and New Testaments, but are not generally considered Sacred Name Bibles: New World Translation (1961, 1984, 2013)[24] The Original Aramaic Bible in Plain English (2010) by David Bauscher, a self-published English translation of the New Testament, from the Aramaic of The Peshitta New Testament with a translation of the ancient Aramaic Peshitta version of Psalms & Proverbs, contains the word "JEHOVAH" over 200 times in the New Testament, where the Peshitta itself does not. The following versions use either "Yahweh" or "Jehovah" only in the Old Testament: Young's Literal Translation (1862) The Darby Bible (1890) American Standard Version (1901) Rotherham's Emphasized Bible (1902) Jerusalem Bible (1966) Living Bible (1971) The Bible in Living English (1972) Green's Literal Translation (1985) New Jerusalem Bible (1985) The Recovery Version (1999) World English Bible (2000) Divine Name King James Bible [25] (2011)

QMRJehovah (/dʒᵻˈhoʊvə/ jə-hoh-və) is a Latinization of the Hebrew יְהֹוָה, one vocalization of the Tetragrammaton יהוה (YHWH), the proper name of the God of Israel in the Hebrew Bible.

QMRYHWH[edit] The Tetragrammaton in Phoenician (fl. 1100 bc – ad 500), Aramaic (fl. 1100 bc – ad 200), and modern Hebrew scripts. Portion of column 19 of the Psalms Scroll (Tehilim) from Qumran Cave 11. The Tetragrammaton in paleo-Hebrew can be clearly seen six times in this portion. Main articles: Tetragrammaton, Yahweh and Lord § Religion The name of God used most often in the Hebrew Bible is YHWH[n 1] (יהוה), also known as the Tetragrammaton (Greek for "Four-Letter Word"). Hebrew is a right-to-left abjad, so the word's letters Yōd, Hē, Vav, Hē are usually taken for consonants and expanded to Yahweh or Jehovah in English. Josephus, however, includes a passage in his c. ad 75 Jewish War that describes the name as consisting of four vowels.[n 2]

An early depiction of the Tetragrammaton: a passage of the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers[7] (c. 600 bc).

QMR There are four tiers in the Cannanite pantheon with Yahw- and eh in the fourth and final tier. The quadrant model is the fourth is always different. The fifth is ultra transcendent and the fourth is transcendent. Israel emerges into the historical record in the last decades of the 13th century BCE, at the very end of the Late Bronze Age, as the Canaanite city-state system was ending.[21] Recent scholarship suggests the Israelite community arose peacefully and internally in the highlands of Palestine[22]—in the words of archaeologist William Dever, "most of those who came to call themselves Israelites … were or had been indigenous Canaanites"[23][Notes 2]—and that Israelite religion accordingly emerged gradually from a Canaanite milieu.[24] El, not Yahweh, was the original "God of Israel"—the word "Israel" is based on the name El rather than Yahweh.[25] He was the chief of the Canaanite gods, described as "the kind, the compassionate," "the creator of creatures".[26] He lived in a tent on a mountain from whose base originated all the fresh waters of the world, from where he presided over the Assembly of the Gods with the goddess Asherah as his consort.[26][27] The pair made up the top tier of the Canaanite pantheon;[26] the second tier was made up of their children, the "seventy sons of Athirat" (another name of Asherah).[28] Prominent in this group was Baal, with his home on Mount Zaphon; he gradually became the dominant deity, so that El became the executive power and Baal the military power in the cosmos.[29] Baal's sphere was the thunderstorm with its life-giving rains, so that he was also a fertility god, although not quite the fertility god.[30] The third tier was made up of comparatively minor craftsman and trader deities, and the fourth and final tier of divine messengers and the like.[28] Yahweh, the southern warrior-god, joined the pantheon headed by El and in time he and El were identified, with El's name becoming a generic term for "god".[27] Each member of the divine council had a human nation under his care, and a textual variant of Deuteronomy 32:8–9 describes the sons of El, including Yahweh, each receiving his own people:[25]

When the Most High (Elyon, i.e., El) gave the nations their inheritance, when he separated humanity, he fixed the boundaries of the peoples according to the number of divine beings, for Yahweh's portion is his people, Jacob his allotted heritage.[Notes 3] In the earliest literature such as the Song of the Sea (Exodus 15:1–18, celebrating Yahweh's victory over Egypt at the exodus), Yahweh is a warrior for his people, a storm-god typical of ancient Near Eastern myths, marching out from a region to the south or south-east of Israel with the heavenly host of stars and planets that make up his army.[31] Israel's battles are Yahweh's battles, Israel's victories are his victories, and while other peoples have other gods, Israel's god is Yahweh, who will procure a fertile resting-place for them:[32] There is none like God, O Jeshurun (i.e., Israel) who rides through the heavens to your help ... he subdues the ancient gods, shatters the forces of old ... so Israel lives in safety, untroubled is Jacob's abode ... Your enemies shall come fawning to you, and you shall tread on their backs. (Deuteronomy 33:26–29)

Yahweh and the rise of monotheism[edit] The tetragrammaton in Paleo-Hebrew (10th century BCE to 135 CE), old Aramaic (10th century BCE to 4th century CE) and square Hebrew (3rd century BCE to present) scripts. Israelite monotheism was the culmination of a unique set of historical circumstances.[49] Pre-exilic Israel, like its neighbours, was polytheistic,[50] and Yahweh and El merged at religious centres such as Shechem, Shiloh and Jerusalem,[51] the national god appropriating many of the older supreme god's titles such as Shaddai (Almighty) and Elyon (Most High).[52] Asherah, formerly the wife of El, was probably worshipped as Yahweh's consort, and various biblical passages indicate that her statues were kept in his temples in Jerusalem, Bethel, and Samaria.[53] Yahweh may also have appropriated Anat, the wife of Baal, as his consort, as Anat-Yahu ("Anat of Yahu," i.e., Yahweh) is mentioned in 5th century records from the Jewish colony at Elephantine in Egypt.[54] A goddess called the Queen of Heaven was also worshipped, probably a fusion of Astarte and the Mesopotamian goddess Ishtar.[53] Baal and Yahweh coexisted in the early period of Israel's history, but were considered irreconcilable after the 9th century, thanks largely to the efforts of King Ahab and his queen Jezebel to elevate Baal to the status of national god.[52] The worship of Yahweh alone began at the earliest with Elijah in the 9th century BCE, but more likely with the prophet Hosea in the 8th; even then it remained the concern of a small party before gaining ascendancy in the exilic and early post-exilic period.[50] The process by which this came about might be described as follows: In the early tribal period each tribe would have had its own patron god; when kingship emerged the state promoted Yahweh as the national god of Israel, supreme over the other gods, and gradually Yahweh absorbed all the positive traits of the other gods and goddesses; finally, in the national crisis of the exile, the very existence of other gods was denied.[9

QMRYahweh (/ˈjɑːhweɪ/, or often /ˈjɑːweɪ/ in English; Hebrew: יהוה) is the national god of the ancient kingdoms of Israel (Samaria) and Judah.[2] His origins are mysterious, although they reach back to the early Iron Age and even the Late Bronze:[3] his name may have begun as an epithet of El, head of the Bronze Age Canaanite pantheon,[4] but the earliest plausible mentions are in Egyptian texts that place him among the nomads of the southern Transjordan.[5] In the oldest biblical literature, Yahweh is a typical ancient Near Eastern "divine warrior" who leads the heavenly army against Israel's enemies;[6] he later became the main god of the Kingdom of Israel (Samaria) and of Judah,[7] and over time the royal court and temple promoted Yahweh as the god of the entire cosmos, possessing all the positive qualities previously attributed to the other gods and goddesses.[8][9] By the end of the Babylonian exile (6th century BCE), the very existence of foreign gods was denied, and Yahweh was proclaimed as the creator of the cosmos and the true god of all the world.[9]

Bronze Age origins[edit] Yahweh was the national god of the kingdoms of Israel and Judah,[2] and appears to have been worshipped only in these two kingdoms.[10] This was unusual in the Ancient Near East but not unknown–the god Ashur, for example, was worshipped only by the Assyrians.[11] His origins are mysterious: his name may be a shortened form of a cultic formula relating to El, the head of the Canaanite pantheon (el dū yahwī ṣaba’ôt, "El who creates the hosts", meaning the heavenly army accompanying El as he marched beside the earthly armies of Israel),[12] but the earliest possible occurrence is as a place-name ("land of Shasu of YHW") in an Egyptian inscription from the time of Amenhotep III (1402–1363 BCE),[13] the Shasu being nomads from Midian and Edom.[14] Knauf and others propose a North Arabian etymology, linking the name to the Semitic root hwy, which would yield the meaning "he blows" appropriate to a weather divinity, and suit the indications in the Tanakh of Yahweh's southern origins.[15][16] There is considerable support—though not universal—for the view that the Egyptian inscriptions do refer to Yahweh.[17] The question that arises is how he made his way to the north.[18] A widely accepted hypothesis is that traders brought Yahweh to Israel along the caravan routes between Egypt and Canaan (this is called the Kenite hypothesis, after one of the groups involved).[19] The strength of the Kenite hypothesis is the way it ties together various points of data, such as the absence of Yahweh from Canaan, his links with Edom and Midian in the biblical stories, and the Kenite or Midianite ties of Moses; but while it is highly plausible that the Kenites, Midianites and others may have introduced Israel to Yahweh, it is highly unlikely that they did so outside the borders of Israel or under the aegis of Moses, as the Exodus story has it.[20]

qMRThe pentagrammaton or Yahshuah (Hebrew: יהשוה) is a constructed form of the Hebrew name of Jesus originally found in the works of Athanasius Kirchner, Johann Baptist Grossschedel (1619) and other late Renaissance esoteric sources. It is to be distinguished from the name Yahshua found in the works of the Sacred Name movement in the 1960s, though there has been some conflation or confusion between the two. The pentagrammaton Yahshuah has no support in archeological findings, such as the Dead Sea scrolls or inscriptions, nor in rabbinical texts as a form of Joshua. Scholarship generally considers the original form of Jesus to be Yeshua, a Hebrew Bible form of Joshua.[1] The essential idea of the pentagrammaton is of an alphabetic consonantal framework Y-H-Sh-W-H, which can be supplied with vowels in various ways. (Also, the "W" can be converted into a "U", since the Hebrew letter ו waw writes either a [w] consonant sound — later on pronounced [v] — or a long [u] vowel sound: see Mater Lectionis.)

The fifth is always questionable

Renaissance occultism[edit] Occultistic pentagram showing the five Hebrew letters of the "Pentagrammaton" from the 1897 book “La Clef de la Magie Noire” by Stanislas de Guaita. Symbol by early 17th-century mystic Jakob Böhme with names of Jesus, and a derivation of the pentagrammaton from the Tetragrammaton. The first ones to use a name of Jesus something like "Yahshuah" were Renaissance occultists. In the second half of the 16th century, when knowledge of Biblical Hebrew first began to spread among a significant number of Christians, certain esoterically minded or occultistic circles came up with the idea of deriving the Hebrew name of Jesus by adding the Hebrew letter shin ש into the middle of the Tetragrammaton divine name yod-he-waw-he יהוה to produce the form yod-he-shin-waw-he יהשוה. This was given a basic Latin transliteration JHSVH or IHSVH or IHSUH (since there was no letter "W" or sh / [š] sound in Latin, and "I" and "J" were then not yet clearly distinguished as letters of the alphabet, nor were "U" and "V"). This could then be supplied with further vowels for pronounceability. It was a coincidence that the first three letters of this consonantal transcription IHSVH etc. were identical with the old IHS/JHS monogram of the name of Jesus (from Greek iota-eta-sigma). In Renaissance occultistic works, this Pentagrammaton (or five-letter divine name) was frequently arranged around a mystic pentagram, where each of the five Hebrew letters י ה ש ו ה was placed at one of the points (the letter shin ש was always placed at the upward-pointing vertex of the pentagram).[2] One of the earliest attested examples of this diagram is in the Calendarium Naturale Magicum Perpetuum or "Magical Calendar" (published 1620 but dated 1582)[3] of either Theodor de Bry (Flemish-born German, 1528–1598) or Matthäus Merian the Elder (Swiss, 1593–1650).[4] This idea of the Pentagrammaton was funneled into modern occultism by 19th-century French writer Eliphas Levi and the influential late 19th-century Hermetic Order of the Golden Dawn. The Golden Dawn favored the consonantal transcription IHShVH or YHShVH, and the pronunciation Yeheshuah. However, in all early Hebrew or Aramaic sources, the name "Jesus"/"Jeshua" actually appears as yod-shin-waw-`ayin ישוע Yeshua (or as the related longer form of the same name, yod-he-waw-shin-`ayin יהושע "Joshua"; or as the intentionally altered derogatory Talmudic variant yod-shin-waw ישו Yeshu), so that the Renaissance speculations were incorrect. Note that the letter `ayin ע was specifically pronounced as a voiced pharyngeal consonant sound in ancient Hebrew and Aramaic, and could not be easily confused with either a pronounced [h] sound or a silent Hebrew letter he ה.

Modern "Divine Name" groups[edit] Main article: Sacred Name Movement Some modern religious groups have speculated that the most correct form of the Hebrew name of Jesus should be based on the spelling yod-he-shin-waw-`ayin יהשוע (apparently a reordering of the letters in the Hebrew spelling of the name yod-he-waw-shin-`ayin יהושע, pronounced [yěhōšūǎ`] and usually translated into English as "Joshua", but closely connected with the Hebrew form of the name of Jesus). This Hebrew letter sequence yod-he-shin-waw-`ayin can be transcribed into English in various ways (since Masoretic Niqqud is rejected), including Yahshua, Yahoshua, etc. — see Yahshua. When a final "H" is added on to these transcriptions (e.g. Yahshuah, Yahoshuah etc.), or when such consonantal transcriptions as YHSWH or YHShWH are used (both quite similar to the old transcription JHSVH, given the differences between the English and Latin uses of the alphabet), then it seems rather clear that there is confusion between the name of Jesus and the Tetragrammaton (whether under the influence of the old occultistic "Pentagrammaton", or independently). The consonantal transcription YHShVH is used both by occultists and Divine Name religious adherents.

Yeshua or Yahshua[edit] Most prefer to use the term Yeshua rather than Yahshua, using the "Ye" instead of "Yah", however, the Assemblies of Yahweh believe that this was a ploy to prevent the name of Yahweh (or Yah) appearing in the Messiah's name as follows: The term 'Yeshua' appears (as the Kittel Theological Dictionary asserts) to date from the time when the rabbinical authorities turned toward employing a substitution for the Tetragrammaton Yahweh and using another name for the Almighty in their worship. In proper nouns - the names of people - the Tetragrammaton was omitted wherever possible, or it was distorted or obliterated by the addition of the vowel points for Adonai, the surrogate name of worship: viz - Jehovah, Yehoshua, Jehoshophat etc In the Theological Dictionary of the New Testament it states that the "Greek form of a list of Old Testament characters who in pre-exillic Hebrew are called Yahshu'a and usually after the Exile Yeshu'a. " [3]

QMRHermetic Qabalists see the cards of the tarot as keys to the Tree of Life. The 22 cards including the twenty-one Trumps plus the Fool or Zero card are often called the "Major Arcana" or "Greater Mysteries" and are seen as corresponding to the twenty-two Hebrew letters and the twenty-two paths of the Tree; the ace to ten in each suit correspond to the ten Sephiroth in the four Qabalistic worlds; and the sixteen court cards relate to the classical elements in the four worlds.[10][11][12] While the sephiroth describe the nature of divinity, the paths between them describe ways of knowing the Divine. 16 is the squares of the quadrant model

QMRAdherence by Gentile Christians to the Torah Laws given to the Israelites[edit]

That Gentile Christians should convert to Judaism and obey the Laws of Moses was the assumption of some in the Early Church, as represented by Pharisees who had become believers in Acts 15 (Acts 15:5). This was the Jewish Christian version of the opinion within Judaism that Gentiles should convert to Judaism in order to be right with God (see convert to Judaism). Paul opposed this position, with a Jewish Christian version of the opposite opinion in Judaism, concluding that Gentiles did not need to convert and obey the entire Law of Moses. See also Hellenistic Judaism. This conflict between Saint Paul and his opponents was the reason for the Council of Jerusalem (see Acts 15:1–35). Here James, Paul, and the other leaders of the early Christian movement agreed that Gentile converts needed only to follow the "three exceptions" (Acts 15:20,29; counted by some as four) ((the fourth is always different)), laws that roughly coincide with Judaism's Seven Laws of Noah said to be established by God for all humankind (see also Genesis 9:1–17). This Apostolic Decree, still observed in full by the Orthodox Church (which does not interpret the decree as requiring the use of kosher meat), is similar to that adopted by Rabbinic Judaism, which teaches that Gentiles need follow only the Noachide Laws to be assured of a place in the World to Come. See also Dual-covenant theology.

Yahweh's Assembly in Yahshua is a Sacred Name and Sabbatarian Christian church, that is a splinter group from the Yahweh's New Covenant Assembly, which was a splinter from Yahweh's Assembly in Messiah, which stemmed from the Assembly of Yahweh group. Its main headquarters are in Rocheport, Missouri. It is currently headed by Donald Mansager. The Sacred Name Movement started with the formation of the Assembly of Yahweh in Holt, Michigan, USA in the early 1930s.

Doctrines and practices[edit] One major difference between Yahweh's Assembly in Yahshua and the majority of churches in Christendom is that Yahweh's Assembly keep a seventh-day Sabbath (Saturday), and part of their dogma is to refer to God the Father as "Yahweh" (which they believe is the Hebrew form of the "Sacred Name", (which is rendered as "Jehovah" in the AV and ASV, or the Tetragrammaton of "YHWH"), and they always refer to Jesus Christ the Son by the more Hebraic form of "Yahshua".[1] The Yahweh's Assembly of Yahshua are nontrinitarian, believing that the Father is greater than the Son in all things, and that the Holy Spirit is not equal to the Father, and is not an actual person, but is God's "power" in action.[2] Their preferred English translation of the Bible for study and worship is the King James Bible, but they use other versions also.[1]

QMRThe Sacred Name Movement (SNM) is a movement within the Church of God (Seventh-Day) in Christianity, propagated by Clarence Orvil Dodd from the 1930s, which claims that it seeks to conform Christianity to its "Hebrew Roots" in practice, belief and worship. The best known distinction of the SNM is its advocacy of the use of the "sacred name" Yahweh (יַהְוֶה), i.e. the reconstructed proper name of the God of Israel, and the use of the original Hebrew name of Jesus, often transcribed as Yahshua.[1] SNM believers also generally keep many of the Old Testament laws and ceremonies such as the Seventh-day Sabbath, Torah festivals and kosher food laws.

Beliefs[edit] The Sacred Name Movement consists of several small and contrasting groups, unified by the use of the name Yahweh and for the most part, a Hebraic-based form Yahshua for the name of God's Son. Angelo Traina, a disciple of Dodd, undertook the translation of a Sacred Name edition of the Bible, publishing the Holy Name New Testament in 1950 (see Tetragrammaton in the New Testament) and the Holy Name Bible in 1962, both based upon the King James Version, but changing some names and words in the text to Hebrew based forms, such as "God" to "Elohim", "LORD" to "Yahweh" and "Jesus" to "Yahshua". Most groups within the Sacred Name Movement use a Sacred Name Bible, others having been produced since Traina's. Generally, the SNM reject Easter and Christmas as pagan in origin and observe the holy days of Leviticus 23 such as Passover and the Feast of Weeks. They are also non-Trinitarian as they reject the Trinity doctrine as unbiblical.[6] However, groups within the movement have differed on doctrinal points, such as the wearing of beards and what constitutes a Sabbath rest. The Assemblies of Yahweh (headquartered in Bethel, Pennsylvania) distanced itself from the movement because of its refusal to become doctrinally united, calling the movement a "disorganisation" and "confusion"

History[edit] The Sacred Name Movement arose in the early 20th century out of the Church of God (Seventh Day) movement. This movement was influenced by Joseph Franklin Rutherford who changed the name of the main branch of the Bible Student movement to Jehovah's witnesses in 1931, based on his belief in the importance of the Hebrew name of God.[2] C. O. Dodd, a member of the Church of God (Seventh Day), began keeping the Jewish festivals (including Passover) in 1928, adopting sacred name doctrines in the late 1930s.[3] The Assembly of Yahweh was the first religious organization in the Sacred Name Movement. It was formed in Holt, Michigan, in the 1930s. The Assembly of Yahweh believes the name of the Almighty Yahweh should be used along with his son's name, Yahshua. They keep the seventh day Sabbath (Friday sunset to Saturday sunset) along with all the scriptural feast days. They believe the Torah (law) was not done away with. They believe Yahshua is the son of Yahweh and that his life, death, burial, and resurrection give us salvation. They believe after a person repents of sin, they should be baptized in the name of Yahshua. They first met in private homes near Lansing, Michigan. Later the assembly was located at The Camp of Yah outside of Eaton Rapids, Michigan. The land was owned by the Smith family, and Pearl Smith was the first pastor of the assembly. For a time after her leadership, the assembly was governed by a group of male elders. Some time in the late 1960s, Samuel Graham was made pastor. The congregation purchased a one-room school house and an additional 79 acres (0.32 km2) a few miles from the original Camp of Yah. They later put a small addition on the original building. In 2008, the group received an anonymous donation to be used for a larger building. The main meeting room now allows up to 200 to meet for worship. Dodd began publishing The Faith magazine starting in 1937 to promote his views.[4] It is currently freely distributed by the Assembly of Yahweh, the oldest of any still existing Sacred Name Assembly. American religious scholar J. Gordon Melton wrote, "No single force in spreading the Sacred Name movement was as important as The Faith magazine."[5]

QMRThe Assemblies of Yahweh is a nonprofit religious organization with its international headquarters in Bethel, Pennsylvania, United States. They are less commonly known as Messianic (or Spiritual) Israelites, possibly based on John 4:23.[1] The organization developed independently out of a radio ministry begun by Jacob O. Meyer in 1966.[2][3] The Assemblies of Yahweh is the largest sacred name group,[4] but it is not part of the Sacred Name Movement.

QMRSynoptic Gospels and the Nature of M[edit] Main article: Synoptic Gospels The relationship among the three synoptic gospels goes beyond mere similarity in viewpoint. The gospels often recount the same stories, usually in the same order, sometimes using the same words. Scholars note that the similarities between Mark, Matthew, and Luke are too great to be accounted for by mere coincidence.[7] If the four-source hypothesis is correct, then M would probably have been a written document and contained the following:[8] Parable of the weeds among the wheat Parable of the treasure Parable of the pearl Parable of the net Parable of the unforgiving servant Parable of the labourers in the vineyard Parable of the two sons Parable of the ten virgins[9][10] Primary Gospels[edit] The primary gospels are those original gospels upon which all others are based. Those who support the Four Document Hypothesis believe these to be the Gospel of Mark, Q and M.

QMRIn The Four Gospels: A Study of Origins (1924), Burnett Hillman Streeter argued that a third source, referred to as M and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke.[3] This Four Source Hypothesis posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke: the Gospel of Mark, and three lost sources: Q, M, and L. (M material is represented by green in the above chart.)

The Streeter's Four Document Hypothesis

QMRA four-document hypothesis or four-source hypothesis is an explanation for the relationship between the three Gospels of Matthew, Mark, and Luke. It posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke: the Gospel of Mark, and three lost sources: Q, M-Source, and L source. It was proposed by Burnett Hillman Streeter in 1924, who refined the two-source hypothesis into a four-source hypothesis.[1]

QMRThe documentary hypothesis (DH), sometimes called the Wellhausen hypothesis,[1] proposes that the Torah (the first five books of the Bible) was derived from originally independent, parallel, and complete narratives, which were subsequently combined into the current form by a series of redactors. The number of these narratives is usually set at four, but the precise number is not an essential part of the hypothesis. As a form of historical criticism, the hypothesis was developed in the 18th and 19th centuries from the attempt to understand inconsistencies in the biblical text. By the end of the 19th century, it was generally agreed there were four main sources, combined into their final form by a series of redactors, R. These four sources came to be known as the Yahwist, or Jahwist, J (J being the German equivalent of the English letter Y); the Elohist, E; the Deuteronomist, D, (the name comes from the Book of Deuteronomy, D's contribution to the Torah); and the Priestly Writer, P.[2] Furthering insights on the Pentateuch's composition history already made by others in the course of the 19th century—namely, Wilhelm Vatke, Eduard Reuss, Karl Heinrich Graf, and Abraham Kuenen—the German biblical scholar and orientalist Julius Wellhausen gave the chronological sequence JEDP a coherent setting in a notional evolving religious history of Israel, which he saw as one of ever-increasing priestly power. Wellhausen's formulation was: the Yahwist source (J) : written c. 950 BCE in the southern Kingdom of Judah. the Elohist source (E) : written c. 850 BCE in the northern Kingdom of Israel. the Deuteronomist (D) : written c. 600 BCE in Jerusalem during a period of religious reform. the Priestly source (P) : written c. 500 BCE by Kohanim (Jewish priests) in exile in Babylon. While the hypothesis has been critiqued[3][4] and challenged by other models, especially in the last part of the 20th century, its terminology and insights continue to provide the framework for modern theories on the composite nature and origins of the Torah.[5]

QMRThere are four major textual witnesses to the book of Genesis: the Masoretic text, the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The Qumran group provides the oldest manuscripts but covers only a small proportion of the book. In general, the Masoretic Text is well preserved and reliable, but there are many individual instances where the other versions preserve a superior reading.[12] For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors.[13] Since the 1970s there has been a revolution in scholarship: the Elohist source is now widely regarded as no more than a variation on the Yahwist, while the Priestly source is increasingly seen not as a document but as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis).[14] In composing the Patriarchal history the Yahwist drew on four separate blocks of traditional stories about Abraham, Jacob, Judah and Joseph, combining them with genealogies, itineraries and the "promise" theme to create a unified whole.[15] Similarly, when composing the "primeval history" he drew on Greek and Mesopotamian sources, editing and adding to them to create a unified work that fit his theological agenda.[16] The Yahwistic work was then revised and expanded into the final edition by the authors of the Priestly source.[17]

QMRThere are also four periods in the liturgical year during which no fasting is permitted, even on Wednesday and Friday. These fast-free periods are: The week following Pascha (Easter), also known as Bright Week. The week following Pentecost. The period from the Nativity of Christ up to (but not including) the Eve of Theophany (Epiphany). The day of Theophany itself is always fast-free, even if it falls on a Wednesday or Friday. The week following the Sunday of the Publican and the Pharisee (one of the preparatory Sundays before Great Lent). This is fast-free to remind the faithful not to boast like the Pharisee that he fasts for two days out of the week Luke 18:12.

QMRFasting periods[edit] A cross Procession in Novosibirsk, Russia. The congregation lighting their candles from the new flame in Adelaide, at St. George Greek Orthodox Church, just as the priest has retrieved it from the altar – note that the picture is flash-illuminated; all electric lighting is off, and only the oil lamps in front of the Iconostasis remain lit. The time and type of fast is generally uniform for all Orthodox Christians; the times of fasting are part of the ecclesiastical calendar, and the method of fasting is set by the Holy Canons and Sacred Tradition. There are four major fasting periods during the year: The Nativity Fast (Advent or "Winter Lent") which is the 40 days preceding the Nativity of Christ (Christmas), beginning on 15 November and running through 24 December. This fast becomes more severe beginning 12 December, and Christmas Eve is observed as a strict fast day. Great Lent which consists of the 6 weeks (40 Days) preceding Palm Sunday, and Great Week (Holy Week) which precedes Pascha (Easter). The Apostles' Fast which varies in length from 8 days to 6 weeks. It begins on the Monday following All Saints Sunday (the first Sunday after Pentecost) and extends to the Feast of Saints Peter and Paul on 29 June. Since the date of Pentecost depends on that of Pascha, and Pascha is determined on the lunar calendar, this fast can disappear completely under New Calendar observance (This is one of the objections raised by opponents to the New Calendar). The Dormition Fast, a two-week-long Fast preceding the Dormition of the Theotokos (repose of The Virgin Mary), lasting from 1 August through 15 August.

QMRThe Congregation of Yahweh is a Sacred Name Congregation that resulted from studies with other congregations which held to what they consider the proper names of God the Father and His Son. Their main headquarters is in Milton, Florida. They believe that the form "Yahweh" is the name of God, and that the pronunciation "Yahshua" is the only valid name or pronunciation for Christ the Son, rather than the more Hellenized and Anglicized form "Jesus".[The Congregation of Yahweh is a Sacred Name Congregation that resulted from studies with other congregations which held to what they consider the proper names of God the Father and His Son. Their main headquarters is in Milton, Florida. They believe that the form "Yahweh" is the name of God, and that the pronunciation "Yahshua" is the only valid name or pronunciation for Christ the Son, rather than the more Hellenized and Anglicized form "Jesus".[

QMRThe Sacred Name Movement (SNM) is a movement within the Church of God (Seventh-Day) in Christianity, propagated by Clarence Orvil Dodd from the 1930s, which claims that it seeks to conform Christianity to its "Hebrew Roots" in practice, belief and worship. The best known distinction of the SNM is its advocacy of the use of the "sacred name" Yahweh (יַהְוֶה), i.e. the reconstructed proper name of the God of Israel, and the use of the original Hebrew name of Jesus, often transcribed as Yahshua.[1] SNM believers also generally keep many of the Old Testament laws and ceremonies such as the Seventh-day Sabbath, Torah festivals and kosher food laws.

QMRThere are four fasting seasons, which include:

Great Lent (60 days) and Holy Week (7 days),

Nativity Fast (40 days),

Apostles' Fast (variable length), and

Dormition Fast (2 weeks

At Great Compline during the first four days of the Fast (Monday through Thursday) the Great Canon of St. Andrew of Crete is divided into four parts and one part is chanted each night (for further information about the Great Canon, see Fifth Week, below).

Prayer for the dead[edit] The Last Judgment is a repeating theme of Great Lent (17th-century icon from Lipie, Poland). During the Great Fast, the church also increases its prayer for the dead, not only reminding the believer of his own mortality, and thus increasing the spirit of penitence, but also to remind him of his Christian obligation of charity in praying for the departed. A number of Saturdays during Great Lent are Saturdays of the Dead, with many of the hymns of the Daily Office and at the Divine Liturgy dedicated to remembrance of the departed. These Saturdays are: The Saturday of Meatfare Week The Second Saturday of Great Lent The Third Saturday of Great Lent The Fourth Saturday of Great Lent In addition, the Lity, a brief prayer service for the departed, may be served on each weekday of Great Lent, provided there is no feast day or special observance on that day.

Islam Chapter

QMRMulla Sadra's philosophy ambitiously synthesized Avicennism, Shahab al-Din Suhrawardi's Illuminationist philosophy, Ibn Arabi's Sufi metaphysics, and the theology of the Ash'ari school and Twelvers.[4] His main work is The Transcendent Theosophy in the Four Journeys of the Intellect, or simply Four Journeys.

Another central concept of Mulla Sadra's philosophy is the theory of "substantial motion" (Arabic:al-harakat al-jawhariyyah), which is "based on the premise that everything in the order of nature, including celestial spheres, undergoes substantial change and transformation as a result of the self-flow (fayd) and penetration of being (sarayan al-wujud) which gives every concrete individual entity its share of being. In contrast to Aristotle and Avicenna who had accepted change only in four categories, i.e., quantity (kamm), quality (kayf), position (wad’) and place (‘ayn), Sadra defines change as an all-pervasive reality running through the entire cosmos including the category of substance (jawhar).

Al-Hikma al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a [The Transcendent theosophy in the Four Journeys of the Intellect], a philosophical encyclopedia and a collection of important issues discussed in Islamic philosophy, enriched by the ideas of preceding philosophers, from Pythagoras to those living at the same time with Mulla Sadra, and containing the related responses on the basis of new and strong arguments. In four large volumes; also published several times in nine smaller volumes. He composed this book gradually, starting in about 1015 A.H. (1605 A.D.); its completion took almost 25 years, until some years after 1040 A.H. (1630 A.D.)

QMRClass division Sassanid society was immensely complex, with separate systems of social organization governing numerous different groups within the empire.[104] Historians believe society comprised four[105][106] social classes: Asronan (priests) Arteshtaran (warriors) Wastaryoshan (commoners) Hutukhshan (artisans) At the center of the Sasanian caste system the shahanshah ruled over all the nobles.[107] The royal princes, petty rulers, great landlords and priests, together constituted a privileged stratum, and were identified as wuzurgan, or grandees. This social system appears to have been fairly rigid.[65] The Sasanian caste system outlived the empire, continuing in the early Islamic period.[107]

The Shahanshah Bust of a Sasanian king, most likely Shapur II. The head of the Sasanian Empire was the shahanshah (king of kings), also simply known as the shah (king). His health and welfare was always important and the phrase “May you be immortal" was used to reply to him with. By looking on the Sasanian coins which appeared from the 6th-century and afterwards, a moon and sun is noticeable. The meaning of the moon and sun, in the words of the Iranian historian Touraj Daryaee, “suggest that the king was at the center of the world and the sun and moon revolved around him. In effect he was the “king of the four corners of the world," which was an old Mesopotamian idea."[101]

QMRCyrus the Great founded the empire as a multi-state empire, governed by four capital states; Pasargadae, Babylon, Susa and Ekbatana.

The Persian Cavalry was crucial for conquering nations, and had maintained its importance in the Achaemenid army to the last days of the Achaemenid Empire. The cavalry were separated into four groups. The Chariot Archers, Horse cavalry, the Camel cavalry, and the Elephant Cavalry.

Many Achaemenid rulers built themselves a burial and tomb. Naqsh-e Rustam is an ancient necropolis located about 12 km northwest of Persepolis, It is the most famous Persian necropolis. four of the kings of the dynasty carved their tombs in this mountain. Tomb of Darius I, Xerxes I, Artaxerxes I and Darius II. the following kings also made their own tombs also however with different location.

QMRAccording to Sunni Muslims, the first caliph to be called Amir al-Mu'minin was Abu Bakr, followed by `Umar ibn al-Khattāb, the second of the Four Rightly Guided Caliphs. `Uthman ibn Affan and `Ali ibn Abi Talib also were called by the same title, while the Shi'a consider Ali to have been the only truly legitimate caliph, of these four men.[6] After the first four caliphs, the Caliphate was claimed by dynasties such as the Umayyads, the Abbasids, and the Ottomans, and for relatively short periods by other, competing dynasties in al-Andalus, North Africa, and Egypt. After the collapse of the Ottoman Empire, Mustafa Kemal officially abolished the system of Caliphate in Islam (the Ottoman Empire) as part of his secular reforms and founded the Republic of Turkey, in 1923. The Kings of Morocco still label themselves with the title Amir al-Mu'minin for the Moroccans, but lay no claim to the Caliphate.

QMRNader's other primary aim in his religious reforms was to weaken the Safavids further since Shi'a Islam had always been a major element in support for the dynasty. He had the chief mullah of Persia strangled after he was heard expressing support for the Safavids. Among his reforms was the introduction of what came to be known as the kolah-e Naderi. This was a hat with four peaks which symbolised the first four caliphs.

QMR The Muslims say that there are four rivers in paradise/janna.The names of four rivers are Saihan (Syr Darya), Jaihan (Amu Darya), Furat (Euphrates) and Nil (Nile).

QMRThe Society of the Muslim Brothers (Arabic: جماعة الإخوان المسلمين), shortened to the Muslim Brotherhood (الإخوان المسلمون al-Ikhwān al-Muslimūn), is a transnational Sunni Islamist organization founded in Egypt by Islamic scholar and schoolteacher Hassan al-Banna in 1928. Their symbol is crossed swords/ a quadrant.

QMRMadhhab is an Islamic term that refers to a school of thought or religious jurisprudence within Sunni Islam. Several of the Sahaba had a unique school of jurisprudence, but these schools were gradually consolidated or discarded so that there are currently four recognized schools. The differences between these schools of thought manifest in some practical and philosophical differences. Sunnis generally do not identify themselves with a particular school of thought, simply calling themselves "Muslims" or "Sunnis," but the populations in certain regions will often - whether intentionally or unintentionally - follow the views of one school while respecting others. Hanafi[edit] Main article: Hanafi The Hanafi school was founded by Abu Hanifa an-Nu‘man. It is followed by Muslims in the Levant, Central Asia, Afghanistan, Pakistan, India, Bangladesh, Western Lower Egypt, Iraq, Turkey, the Balkans and by most of Russia's Muslim community. There are movements within this school such as Barelvis and Deobandi. They are concentrated in South Asia and in most parts of India. Maliki[edit] Main article: Maliki The Maliki school was founded by Malik ibn Anas. It is followed by Muslims in North Africa, Western Africa, the United Arab Emirates, Kuwait, in parts of Saudi Arabia and in Upper Egypt. The Murabitun World Movement follows this school as well. In the past, it was also followed in parts of Europe under Islamic rule, particularly Islamic Spain and the Emirate of Sicily. Shafiʿi[edit] Main article: Shafiʿi The Shafiʿi school was founded by Muhammad ibn Idris ash-Shafiʿi. It is followed by Muslims in Saudi Arabia, Eastern Lower Egypt, Indonesia, Jordan, Palestine, the Philippines, Singapore, Somalia, Thailand, Yemen, Kurdistan, and the Mappilas of Kerala and Konkani Muslims of India. It is the official school followed by the governments of Brunei and Malaysia. Hanbali[edit] Main article: Hanbali The Hanbali school was founded by Ahmad ibn Hanbal. It is followed by Muslims in Qatar, most of Saudi Arabia and minority communities in Syria and Iraq. The majority of the Salafist movement claims to follow this school. Ẓāhirī[edit] Main article: Ẓāhirī The Ẓāhirī school was founded by Dawud al-Zahiri. It is followed by minority communities in Morocco and Pakistan. In the past, it was also followed by the majority of Muslims in Mesopotamia, Portugal, the Balearic Islands, North Africa and parts of Spain.

QMRThe Kaysanites were also known as "Hanifis" (after Muhammad ibn al-Hanafiyyah (Banu Hanifah)),[5] "Fourer Shi'a" (i.e. they recognized only 4 Imams after Muhammad)[6] and "Khashabiyya" (i.e. men armed with clubs, because they were armed with wooden clubs or staffs)

QMRRelationship with Shiites[edit] During the Minor Occultation Al-Mahdi connected with Shiites by his Four Deputies. When believers faced difficulty, they would write their concerns and send them to his deputy. The deputy would receive the decision of the Imam, endorse it with his seal and signature, and return it to the concerned parties. The deputies also collected zakat and khums on his behalf. For the Shia, the idea of consulting a hidden Imam was not something new, because the two prior Shia Imams had, on occasion, met with their followers from behind a curtain. Four Deputies[edit] Uthman ibn Sa’id al-Asadi († 873–874): He was the first deputy appointed by 12th Imam who governed for one year; Abu Jafar Muhammad ibn Uthman († 874–916): He was the second deputy appointed by 12th Imam for forty two years; Abul Qasim Husayn ibn Ruh al-Nawbakhti († 916–937): He was the third deputy appointed by Al-Mahdi for twenty one years; Abul Hasan Ali ibn Muhammad al-Samarri († 937–940): He was the last deputy of 12th Imam for three years.[7] Unlike his predecessors he had no appointed successor, and the Major Occultation began after his death. Six days before his death, he received a letter from the twelfth and last Imam, Muhammad al-Mahdi, in which he was notified that there would be no deputy after him. A translation of the letter is as follows: In the name of Allah, the Compassionate the Merciful O Ali Ibn Muhammad Samari! May Allah increase the reward of your brothers concerning you (i.e. your demise)! Death will come to you within the next six days. So complete your works and do not nominate any person after you. The sequence of special deputies will come to an end and the Major Occultation will commence with your demise. Now the reappearance will occur only with the permission of Allah, after a prolonged period and after the hearts of people are hardened. And such a period will emerge on my Shias when people will claim that they have seen me. Whoever makes such a claim before the advent of Sufyani and the heavenly voice, is a liar, an impostor. There is no strength and power same that of Allah, the High, the Great. Following his death in 941, the Major Occultation began. Although during the lesser or Minor occultation the network of Imam deputies (wokala) claimed to have the right to handle Shia communities' issues, this system was not continued during the Greater or Major Occultation.[8][9][10]

QMRShia tradition cites four major reasons for Mahdi's occultation: protecting the life of the Imam; independence with regard to temporal powers; testing Shi'as in order to measure their faith; and also there is a secret reason which won't be revealed until the end of time.[2][17] The real reason for the Occultation, according to a Hadith, will be known when the Imam re-appears.[16]

The forth is always different

QMRThe Four Deputies or Gates (Arabic: abwāb, singular: bāb [1]), in Twelver Shia Islam, were the four individuals who served as messengers between the community and the twelfth and final Imam, upon him going into the Minor Occultation. Twelver tradition holds that four deputies acted in succession to one another from 873–941 CE: Uthman ibn Sa’id al-Asadi († 873-80) Abu Jafar Muhammad ibn Uthman ibn Sa’id al-Asadi († 917) Abul Qasim Husayn ibn Ruh al-Nawbakhti († 938) Abul Hasan Ali ibn Muhammad al-Samarri († 941) The Major Occultation began following the death of the last deputy and will continue until the return of the Mahdi.

QMRThe Four Deputies or Gates (Arabic: abwāb, singular: bāb [1]), in Twelver Shia Islam, were the four individuals who served as messengers between the community and the twelfth and final Imam, upon him going into the Minor Occultation. Twelver tradition holds that four deputies acted in succession to one another from 873–941 CE: Uthman ibn Sa’id al-Asadi († 873-80) Abu Jafar Muhammad ibn Uthman ibn Sa’id al-Asadi († 917) Abul Qasim Husayn ibn Ruh al-Nawbakhti († 938) Abul Hasan Ali ibn Muhammad al-Samarri († 941) The Major Occultation began following the death of the last deputy and will continue until the return of the Mahdi.

QMRThe period of occultation[edit] The period of occultation (ghaybat) is divided into two parts: Ghaybat al-Sughra or Minor Occultation (874–941), consists of the first few decades after the Imam's disappearance when communication with him was maintained through deputies of the Imam. Ghaybat al-Kubra or Major Occultation began 941 and is believed to continue until a time decided by God, when theMahdi will reappear to bring absolute justice to the world. During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf. For the Shia, the idea of consulting a hidden Imam was not something new because the two prior Twelver Imams had, on occasion, met with their followers from behind a curtain. Also, during the oppressive rule of the later Abbasid caliphs, the Shia Imams were heavily persecuted and held prisoners, thus their followers were forced to consult their Imams via messengers or secretly. Shia Tradition hold that four deputies acted in succession to one another: Uthman ibn Sa’id al-Asadi Abu Jafar Muhammad ibn Uthman Abul Qasim Husayn ibn Ruh al-Nawbakhti Abul Hasan Ali ibn Muhammad al-Samarri In 941 (329 AH), the fourth deputy announced an order by al-Mahdi, that the deputy would soon die and that the deputyship would end and the period of the Major Occultation would begin. The fourth deputy died six days later and the Shia Muslims continue to await the reappearance of the Mahdi. In the same year, many notable Shia scholars such as Ali ibn Babawayh Qummi and Muhammad ibn Ya'qub Kulayni, the learned compiler of Kitab al-Kafi, also died. Main article: The Occultation One view is that the Hidden Imam is on earth "among the body of the Shia" but "incognito." "Numerous stories" exist of the Hidden Imam "manifesting himself to prominent members of the ulama."[10]

QMRThe Four Books (Arabic: الكتب الاربعة, translit. Al-Kutub Al-Arb‘ah) is a Twelver Shia term referring to their four best-known hadith collections: Name Collector No. of hadith Kitab al-Kafi [a] Muhammad ibn Ya'qub al-Kulayni al-Razi (329 AH) 16,199 Man la yahduruhu al-Faqih Muhammad ibn Babawayh 9,044 Tahdhib al-Ahkam Shaykh Muhammad Tusi 13,590 Al-Istibsar Shaykh Muhammad Tusi 5,511 Shi'a Muslims use different books of hadith from those in Ahl al-Sunnah's Six major Hadith collections. The Shi'a consider many Sunni transmitters of hadith to be unreliable because many of them accepted the Caliphate of Abu Bakr, Umar and Uthman in preference to Ali and the majority of them were narrated through certain personalities that waged war against Ali or sided with his enemies such as Muawiya. Shia trust traditions transmitted through the Imams, Muhammad's descendants through Fatima Zahra.[1] The Four Books have been praised by many notable Shi'a scholars. This is what some have said: Shaikh al-Hur al-Aamili said, "The authors of the 4 Books of shia have testified that the Hadiths of their books are accurate (saheeh) , firm and well conducted from the roots that all shia agreed on , and if you consider those scholars (the authors of the four books) are reliable then you must accept their sayings and their narrations . " [Al-wasa’el, vol. 20, p. 104] Abd al-Husayn Sharaf al-Din al-Musawi said: "Al-Kafi, Al-Istibsaar, Al-Tahzeeb and Mun La Yahduruhu Al-faqeeh are Mutawatirah and agreed on the accuracy of its contents (the Hadiths), and Al-Kafi is the oldest, greatest, best and the most accurate one of them.“ [The book of Al-Muraja'aat (A Shi'i-Sunni dialogue), Muraj'ah No. 110] Al-Tabrosi (aka, Tabarsi) said:"Al-Kafi among the 4 shia books is like the sun among the stars, and who looked fairly would not need to notice the position of the men in the chain of hadiths in this Book, and if you looked fairly you would feel satisfied and sure that the hadiths are firm and accurate."[Mustadrak al-Wasail, vol. 3, p. 532]

QMRWasael ush-Shia: a vast but concise compilation and classification of Hadith based on the Four Books (al-Kafī, Man La Yahduruhu al-Faqih, al-Taththib, al-Istibrar) as well as on many later sources. It took 18 years to compose.

QMRIn the Kitáb-i-Íqán, Bahá'u'lláh honours Salman for having been told about the coming of the prophet Muhammad: As to the signs of the invisible heaven, there appeared four men who successively announced unto the people the joyful tidings of the rise of that divine Luminary. Rúz-bih, later named Salmán, was honoured by being in their service. As the end of one of these approached, he would send Rúz-bih unto the other, until the fourth who, feeling his death to be nigh, addressed Rúz-bih saying: 'O Rúz-bih! when thou hast taken up my body and buried it, go to Hijáz for there the Day-star of Muhammad will arise. Happy art thou, for thou shalt behold His face!'

QMRMiqdad ibn Aswad Al-Kindi deeply believed in Allah and teachings of Muhammad. One day, Muhammad said: "Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali, al-Miqdad, Abu Dharr al-Ghifari, and Salman al Farisi."

QMRThe Four Companions, also called the Four Pillars of the Sahaba is a Shi'a term that refers to the four Sahaba Shi'a believe stayed most loyal to Imam Ali after the death of the Islamic prophet Muhammad: Abū Dhar al-Ghifāri Ammār ibn Yāsir Miqdad ibn Aswād al-Kindi Salman the Persian Those among Muhammad's companions who were closest to both Muhammad and Imam Ali were called Shias of Ali "partisans of ‘Alī" during Muhammad's lifetime and it was for these primarily that the following hadith was said: Glad tidings, Ali! Verily you and your Shia will be in Paradise. These companions are later referred to as "Real Shi'a". Abdullah ibn Abbas, Muhammad ibn Abi Bakr and Malik al-Ashtar were other such partisans. However, it is only The Four Companions that are believed to have attained the rank of "the Real Shi‘a" and remained so.

QMRSunni Muslims regard the first four caliphs (Abu Bakr, `Umar ibn al-Khattāb, Uthman Ibn Affan and Ali ibn Abu Talib) as "al-Khulafā’ur-Rāshidūn" or "The Rightly Guided Caliphs."

It has been asserted that madhhab were consolidated in the 9th and 10th centuries as a means of excluding dogmatic theologians, government officials and non-Sunni sects from religious discourse.[4] Historians have differed regarding the times at which the various schools emerged. One interpretation is that Sunni Islam was initially[when?] split into four groups: the Hanafites, Malikites, Shafi'ites and Zahirites.[5] Later, the Hanbalites and Jarirites developed two more schools; then various dynasties effected the eventual exclusion of the Jarirites;[6] eventually, the Zahirites were also excluded when the Mamluk Sultanate established a total of four independent judicial positions, thus solidifying the Maliki, Hanafi, Shafi'i and Hanbali schools.[4] The Ottoman Empire later reaffirmed the official status of these four schools as a reaction to Shi'ite Persia

QMRIn both of the sects, four rakaʿāt are mandatory (Fard) and are prayed silently.[1] However, in Sunni Islam, four rakaʿāt prior to the Fard raka'ah and two rakaʿāt following the Fard raka'ah are recommended; these are nawafil which are nonobligatory.

In both of the sects, four rakaʿāt are mandatory (Fard) and are prayed silently

QMRFour Rak'aah Sunnah of Zuhr Muhammad is reported to have said that Whoever performs the four rakaats before and after the Zuhr salah with constancy, Allah Ta'ala makes the fire of Hell haram (forbidden) for him. [Mishkat,(Hasan-Chain) p. 104; Tirmizi, Abu Da'ud, Nisai, Ibn Majah] Muhammad is reported to have said that after the worshipper prays the four rakaats of Zuhr salah, the doors of heaven are opened, i.e. the salah becomes accepted by Allah, and the cause of its acceptance comes down on the worshipper as rays of mercy. [Mishkat, p. 104] 4 Rak'aah Sunnah of Asr Muhammad said: "May Allah (swt) have Mercy on the one who offers four (rak'ahs) before 'Asr prayer." (Abu Dawud)

QMRWuḍūʾ (Arabic: الوضوء al-wuḍūʼ IPA: [wʊˈdˤuːʔ]; Persian: آبدست ābdast Urdu: وضوء / ALA-LC: wuz̤ūʾ IPA: [wʊzuː]; Turkish: abdest ; Albanian: abdest ; Bengali: অযু ozū ; Indonesian: wudhu ; Chechen: Ламаз эцар ; Bosnian: abdest ; Kurdish: destniwêj(دەست نوێژ) ; Somali: weeso ) is the Islamic procedure for washing parts of the body using water, typically in preparation for formal prayers (salat), but also before handling and reading the Qur'an. Wuḍūʾ is often translated as "partial ablution", as opposed to ghusl, or "full ablution".

There are four fard (obligatory) acts in wudu. If one of these acts is omitted, it must be returned to and then completion of the successive acts are to be performed.

Washing the face once. Washing both the arms including the elbows once. Wiping one fourth of the head. Wiping both the feet once up to and including the ankles

The fifth is always ultra transcendent

QMRAfter performing the ablution, and evoking the intention to pray for the sake of God, the worshipper will stand quietly while reciting verses of the Quran. The second part of the rakat involves bowing low with hands on knees, as if waiting for God's orders. The third movement is to prostrate oneself on the ground, with forehead and nose on the floor and elbows raised, in a posture of submission to God. The fourth movement is to sit with the feet folded under the body. In the concluding portion of the prayers, the worshiper recites "Peace be upon you, and God's blessing" once while facing the right, and once while the face is turned to the left. This action reminds Muslims of the importance of others around them, both in the mosque (if the prayer is being offered at mosque), and in the rest of the world. It also refers to a single unit of Islamic prayers. Each daily prayer has a different number of obligatory rakats: Fajr — The dawn prayer: 2 rakats Dhuhr — The midday or afternoon prayer: 4 rakats Asr — The late afternoon prayer: 4 rakats Maghrib — The evening prayer: 3 rakats Isha — The night prayer: 4 rakats, plus 3 rakats of the optional but recommended witr prayer

There is never more than four rakats

The order of the rakat fits the quadrant model pattern. The first one is standing and no action. This is the nature of the idealist. The second is to put hands on the knees. This is not yet action. This is the guardian. The third is to prostrate. This is the action. The fourth is to sit with the feet folded under the body. This is the different fourth. The fifth is to say peace be upon you and God's blessing. The fifth is always related to God.

The fourth is transcendent to the previous three

the third is about doing.

The fifth is questionable

Al-Ahzab (Arabic: سورة الأحزاب) 40 Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things. Muhammad (Arabic: سورة محمد) 2 But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad - for it is the Truth from their Lord,- He will remove from them their ills and improve their condition. Al-Fath (Arabic: سورة الفتح) 29 Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward. As-Saff (Arabic: سورة الصف) 6 And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!"

QMRThe name "Muhammad" is mentioned four times in the Quran and the name "Ahmad" (another variant of the name of the Islamic prophet, Muhammad) is mentioned one time.[1] However, Muhammad is also referred to with various titles such as the Messenger of Allah, Prophet, unlettered, etc. and many verses about Muhammad refer directly or indirectly to him.[2][3] Also, the name of chapter (Surah) 47 of the Quran is "Muhammad".[4] Sura Verse English translation (by Abdullah Yusuf Ali[5][6]) Al Imran (Arabic: آل عمران) 144 Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

QMRAbraham encountered several miracles of God during his lifetime. The Quran records a few main miracles, although different interpretations have been attributed to the passages. Some of the miracles recorded in the Quran are: Abraham was shown the kingdom of the Heavens and the Earth.[30] Abraham and the miracle of the birds.[31] Abraham was thrown into a fire, which became "cool" and "peaceful" for him.[32] The first passage has been interpreted both literally, allegorically and otherwise. Although some commentators feel that this passage referred to a physical miracle, where Abraham was physically shown the entire kingdom of Heaven (Jannah),[33] others have felt that it refers to the spiritual understanding of Abraham; these latter scholars maintain that the Chaldeans were skilled in the observance of the stars, but Abraham, who lived amongst them, saw beyond the physical world and into a higher spiritual realm. The second passage has one mainstream interpretation amongst the Quranic commentators, that Abraham took four birds and cut them up, placing pieces of each on nearby hills; when he called out to them, each piece joined and four birds flew back to Abraham.[34] This miracle, as told by the Quranic passage, was a demonstration by God to show Abraham how God gave life to the dead. As the physical cutting of the birds is not implied in the passage, some commentators have offered alternative interpretations, but all maintain that the miracle was for the same demonstrative purpose to show Abraham the power God has to raise the dead to life.[35] The third passage has also been interpreted both literally and metaphorically, or in some cases both. Commentators state that the 'fire' refers to main aspects. They maintained that, firstly, the fire referred to the physical flame, from which Abraham was saved unharmed. The commentators further stated that, secondly, the fire referred to the 'fire of persecution', from which Abraham was saved, as he left his people after this with his wife Sarah and his nephew Lot.[36]

QMRMuhammad and the first Muslim state[edit] In Medina, Muhammad’s first focus was on the construction of a mosque, which, when completed, was of an austere nature.[132] Apart from being the center of prayer service, the mosque also served as a headquarters of administrative activities. Adjacent to the mosque was built the quarters for Muhammad’s family. As there was no definite arrangement for calling people to prayer, Bilal ibn Ribah was appointed to call people in a loud voice at each prayer time, a system later replaced by Adhan believed to be informed to Abdullah ibn Zayd in his dream, and liked and introduced by Muhammad. The Emigrants of Mecca, known as Muhajirun, had left almost everything there and came to Medina empty-handed. They were cordially welcomed and helped by the Muslims of Medina, known as Ansar (the helpers). Muhammad made a formal bond of fraternity among them[133] that went a long way in eliminating long-established enmity among various tribes, particularly Aws and Khazraj.[134] After the arrival of Muhammad in Medina, its people could be divided into four groups:[135][136] The Muslims, emigrants from Mecca and Ansars of Medina. The hypocrites; they nominally embraced Islam, but actually were against it. Those from Aws and Khazraj who were still pagans, but were inclined to embrace Islam. The Jews; they were huge in number and formed an important community there.

QMR The Quran also has a code that reflects the quadrant pattern. Its constituent words occur in the Quran consistently in multiples of 19:The foundation of the code is the Quran's first verse, "In the Name of God, Most Gracious, Most Merciful" (بسم الله الرحمن الرحيم ) known as Bismillah ArRahman ArRahim, which consists of 19 Arabic letters.[4] The first word "Ism" (Name) occurs 19 times.[5] The second word "Allah" (God) occurs 2698 times (19x142).[6] The third word "Al-Rahman" (Most Gracious) 57 times, 19x3.[7] The fourth word "Al-Rahim" (Most Merciful) 114 times, 19x6.

19 is the squares of the quadrant model if you count the transcendent three of the fifth quadrant

QMRThe first five books of the Bible (the books of Moses) are known as the Torah. In Hebrew the work Torah is represented by the four consonants TORH. Hebrew is read right from left, so the letters TORHare equivalent to the English letters “TORH.” In the Hebrew text of the book of Genesis, if you take the first (“T”), then count 49 letters, the next letter (the 50th) is (“O”); the next 50th is (“R”); and then the next 50th is (“H”). In other words, after the first “T”, in 50 letter increments, we find the letters spelling “Torah.” (Figure 1) In the book of Exodus, we encounter the same result. What a coincidence! (Jewish rabbis insist that “coincidence” is not a kosher word!)   The first two squares are always a duality and very similar However, it doesn’t seem to work with the third book of Moses, Leviticus. But stay tuned. The third is always bad. In the fourth book of the Torah, the book of Numbers, we discover this 49 letter interval works with “HROT,” that is, TORH backwards. (See Figure 2). The fourth is always transcendent an different A similar 49 letter interval also appears in the fifth book the Torah, the book of Deuteronomy. However, in the book of Deuteronomy the interval starts in the fifth verse instead of the first. Why the fifth verse? According to the Talmud the book of Deuteronomy doesn’t begin until the fifth verse where it states “On the other side of the Jordan, in the land of Moab, Moses undertook to expound the Torah…”1 The fourth square always points to the fifth square. The fourth square is transcendent and indicates the nature of the fifth square which is also transcendent. In the middle book, the book of Leviticus, it doesn’t seem to work either way. But it does work for YHWH, the sacred name of God (“Yahweh” or “Jehovah,” translated “LORD” in the King James Version), if you count in seven letter increments. (See Figure 3.) It appears that the Torah (TORH) always points toward the Name of God. Here is the overview: Genesis Exodus Leviticus Numbers Deuteronomy TORH TORH YHWH HROT HROT. The first two squares are always a duality. Third is bad and about action. The fourth is transcendent and indicates the nature of the fifth which is ultra transcendent. I discussed that Genesis is weird and poetic like the first square idealist. Exodus is about family like the second square guardian. Leviticus is about the law and doing like the third square artisan. Numbers is different and more rational which is the nature of the fourth square rational. Deuteronomy is philosophical and about the law, which is the nature of the fifth.

The Israelites call the Merkaba double tetrahedron the "throne of God"

He said that they all used the same name and the same sound even in different languages Merkaba

Drunvalo describes how the ancient Egyptians and the Zulu and the Israelites all coincidentally and sort of miraculously had the same name for the double tetrahedron they all called it the Merkaba

and he even discusses how a famous crop circle represented the star tetrahedron inside of the sphere in a coded language

every planet star and every atom. He says the star tetrahedron is around everything. The star tetrahedron is the Merkaba

AT 1 hour he discusses how the star tetrahedron is the basis of all life and even exists around every human organism

The drawing of the man by Da Vinci has four circles inside of it

When there is four cells there is the tetrahedron. When there is eight cells there is the double tetrahedron

Drunvalo discusses how during the creation of the embryo a double star tetrahedron Merkaba is formed

Hinduism Chapter

QMRIn popular culture[edit] Nala Damayanti (1921): This big-budget film depicts a famous episode from the Mahabharata, starting with Narada's ascent of Mount Meru. It shows Swarga, the Heaven of Indra, the Transformation in the Clouds of the Four Gods into impersonations of King Nala, Swan Messengers of Love, the Transformation of Kali into a Serpent, the Meeting of Kali and Dwarpa and the Four Gods amidst the Blue Air.[31]

Judaism Chapter

QMR Remember that YHW and H is the tetragrammaton. The book of Esther is thought to be the only book in the Bible that does not mention God's name. But there is four hidden acoustics of YHW and H in the book that reflect the quadrant model pattern. It has been observed by many that no Divine Name or Title is found in the book of Esther. This is the more remarkable, since, in this short book ofonly 167 verses, the Median King is mentioned 192 times, his kingdom is referred to 26 times, and his name 1 "Ahasuerus" is given 29 times. Jehovah had declared (Deuteronomy 31:16-18) 2, that if His People forsook Him, He would hide His face from them. Here this threatening was fulfilled. But, though He was hidden from them, He was working for them. Though the book reveals Him as overruling all, His Name is hidden. It is there for His People to see, not for His enemies to see or hear. Satan was at work, using Haman to blot out the Nation, as once before he had used Pharaoh for the same purpose (see Appendix 23 and 25). Jehovah's counsel must stand. His promise of Messiah, the coming "Seed" of the woman (Genesis 3:15), must not fail. Therefore He must overrule all for the preservation of His People, and of the line by which that "Seed" was to come into the world. His working was secret and hidden: hence, the name of "JEHOVAH" is hidden secretly four times in this book, and the name "EHYEH" (I am that I am) once. The Massorah (Appendix 30) has a rubric calling attention to the former fact; and (at least) 3 three ancient manuscripts are known in which the Acrostic 4 letters in all five cases are written Majuscular (or, larger than the others) so that they stand out boldly and prominently, showing the four consonant letters of the name J e H o V a H. In the Hebrew yod, he, vav, he, or, as written in Hebrew from right to left, he, vav, he, yod. In English, L, O, R, D. Also the five letters of the fifth Acrostic, "E H Y H." THE FOUR ACROSTICS. The following phenomena are noticed in examining the four Acrostics which form the name "Jehovah": 1. In each case the four words forming the Acrostic are consecutive. 2. In each case (except the first) they form a sentence complete in itself. 3. There are no other such Acrostics in the whole book, except the fifth Acrostic at the end; though there is one other, forming another Divine Title, in Psalm 96:11. (See note there.) 4. In their construction there are not two alike, but each one is arranged in a manner quite different from the other three. 5. Each is uttered by a different speaker. The first by Memucan (1:20); the second by Esther (5:4); the third by Haman (5:13); the fourth by the inspired writer (7:7). 6. The first two Acrostics are a pair, having the name formed by the Initial letters of the four words. 7. The last two are a pair, having the name formed by the Final letters of the four words. 8. The first and third Acrostics are a pair, having the name spelt backward. 9. The second and fourth are a pair, having the name spelt forward. They thus form an alternation: A Backward. B Forward. A Backward. B Forward. 10. The first and third (in which the name is formed backward) are a pair, being spoken by Gentiles. 11. The second and fourth (in which the name is spelt forward) are a pair, being spoken by Israelites. They thus form an Alternation:— C Spoken by a Gentile (Memucan). D Spoken by an Israelite (Esther). C Spoken by a Gentile (Haman). D Spoken by an Israelite (inspired writer). 12. The first and second form a pair, being connected with Queens and Banquets. 13. The third and fourth are a pair, being connected with Haman. 14. The first and fourth are a pair, being spoken concerning the Queen (Vashti) and Haman respectively. 15. The second and third are a pair, being spoken by the Queen (Esther) and Haman respectively. They thus form an Introversion:— E Words concerning a Queen. F Words spoken by a Queen. F Words spoken by Haman. E Words concerning Haman. 16. It is remarkable also that, in the two cases where the name is formed by the initial letters, the facts recorded are initial also, and are spoken of an event in which Jehovah's overruling was initiated; while in the two cases where the name is formed by the final letters, the events are final also, and lead rapidly up to the end toward which Jehovah was working. Thus in the two cases where the name is spelt backward 1, Jehovah is seen overruling the counsels of Gentiles for the accomplishment of His own; and where the name is spelt forward 1, He is ruling directly in the interests of His own People unknown to themselves. THE FIRST ACROSTIC (1:20) is formed by the initial letters, for the event was initial; and the name is spelt backward because Jehovah is turning back and overruling the counsels of man. The whole clause reads as follows; the words forming the Acrostic being put in italic type:— "And when the king's decree which he shall make, shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small." The four words we give, 1st, in the Hebrew type (with the Majuscular letters at the beginning of each word); 2nd, with the Transliteration; and 3rd, in English paraphrase, reproducing the sentence in the word LORD with the initial letters backward:— 4 3 2 1 the Hebrew text 1 2 3 4   Hi' Vekal Hannashim Yittenu. 1 2 3 4   it and-all the-wives shall-give "Due Respect Our Ladies shall give to their husbands, both to great and small." THE SECOND ACROSTIC (5:4) is formed, as before, by the initial letters, for Jehovah is initiating His action; but the name is spelt forward because He is ruling and causing Esther to act; and take the first step, which was to lead up to so great an end. The four words are: 4 3 2 1   Hebrew gif 1 2 3 4   Yabo' Hammelek VeHaman Hayyom 1 2 3 4   let-come the-king and-Haman this-day "Let Our Royal Dinner this day be graced by the king and Haman." The name of Jehovah is read in the invitation, intimating that there would be a fourth at that banquet." THE THIRD ACROSTIC (5:13) is the beginning of the end; for Haman had gone forth from that banquet "joyful and with a glad heart" (5:9) "that day." Yet it was to be his last. Hence the third Acrostic is formed with the final letters, for the end was approaching; and the name is spelt backward, for Jehovah was overruling Haman's gladness, and turning back Haman's counsel. The four words are: 4 3 2 1 the Hebrew text 1 2 3 4 zeH 'eynennV shoveH leY 1 3 2 4 this availeth nothing to-me The English may be freely rendered "Yet am I saD; foR, nO avaiL is all this to me." THE FOURTH ACROSTIC (7:7) is formed, like the third, by the final letters, for Haman's end had come. But it is spelt forward like the first, for Jehovah was ruling and bringing about the end He had determined. Haman saw there was cause for fear. A fourth is there—Jehovah Himself! And when Esther pleads for her life (7:3), the king asks "Who is he and where is he?" which brings in Jehovah's own ineffable name—the Acrostic of the five final letters spelling in Hebrew "I am" (see the fifth Acrostic below). Esther replies: "The adversary and enemy is this wicked Haman." The king, filled with wrath, rises, and goes forth into the palace garden. Haman, filled with fear, rises, "to make request for his life to Esther the queen, for he saw The fifth again is questionable. It is not YHW and H but it is I AM THE FIFTH ACROSTIC (7:5) in this book does not form the name "Jehovah," but the remarkable name E H Y H which means "I AM." It is noted in some manuscripts by Majusclar letters, which have Massoretic authority (see Appendix 30). The Acrostic is formed by the final letters, and the name is spelt backward. The king asks "Who is he, and where is he, that durst presume in his heart to do so?": that is to say, to sell for destruction Queen Esther and her People. In saying this he unconsciously gives the name of Him who came down to deliver His People out of the hand of Pharaoh, and had then come down to deliver them again out of the hand of Haman, "the Jews' enemy", who, like Pharaoh, sought to destroy the whole nation (compare Exodus 2:23-25 with 3:14, 15). The great enemy of the Messiah—the living Word—was seeking to destroy all hope of His promised coming (Genesis 3:15), and make void the repeated promise of Jehovah. Ahasuerus only pointed to human agency, but his words point us to the Satanic agency which was behind it. The Acrostic is in the final letters of his question "Who is he, and where is he?" Only the great "I am that I am" could know that, and could answer that question. Esther and Mordecai knew the human instrument, but none could know who was directing him but the One Who sees the end from the beginning. The words forming the Acrostic are 4 3 2 1   the Hebrew text 1 2 3 4 hu'E zeH ve'eY zeH 1 2 3 4 [who is] he this [man] and where [is] this [man] "who durst presume in his heart to do so": that is to say, to conspire against the life of the Queen and her People. We may English it thus: "WherE dwelletH the-enemY that-daretH presume in his heart to do this thing?" Thus was the name of the great "I AM" of Exodus 3:14 presented to the eye, to reveal the fact that He who said of E H Y H "this is My Name for ever, and this is My Memorial unto all generations" (verse 15), was there to remember His People. Here was a "generation" in Persia who experienced the truth and the power of this Name, as a former "generation" had done in Egypt. The same "I AM" had indeed come down to deliver them from Haman; as He had from Pharaoh, and from the great "enmity" (of Genesis 3:15) which instigated both to accomplish the Satanic design of exterminating the Nation of Israel. In these five Acrostics we have something far beyond a mere coincidence; we have design. When we read the denunciation in Deuteronomy 31:16-18, and see it carried out in Persia, we learn that though God was not among His people there, He was for them. Though He was not acting as Jehovah, "that dwelleth between the Cherubim," He was "the God of Heaven," ruling and over-ruling all in "the Heaven above and in the Earth beneath" for the fulfillment of His purposes, and in the deliverance of His People. Hence, though His name, as well as His presence, is HIDDEN, yet, it is there, in the Word; and so wonderfully interwoven that no enemy will ever know how to put it out.

QMRAs for the identity of Mordecai, the similar names Marduka and Marduku have been found as the name of officials in the Persian court in over thirty texts from the period of Xerxes I and his father Darius, and may refer to up to four individuals, one of which might after all be Mordecai.

QMRLamentations consists of five distinct poems, corresponding to its five chapters. The first four are written as acrostics – chapters 1, 2, and 4 each have 22 verses, corresponding to the 22 letters of the Hebrew alphabet, the first lines beginning with the first letter of the alphabet, the second with the second letter, and so on. Chapter 3 has 66 verses, so that each letter begins three lines, and the fifth poem is not acrostic but still has 22 lines.[5] The purpose or function of this form is unknown.[6]

QMRThe Vision of Ezra is an ancient apocryphal text, claiming to have been written by the biblical Ezra. The earliest surviving manuscripts, composed in Latin, date to the 11th Century AD, though textual peculiarities strongly suggest that the text was originally written in Greek. Like the Greek Apocalypse of Ezra, the work is clearly Christian, and features several apostles being seen in heaven. However, the text is significantly shorter than the Apocalypse. The text has a strong dependence on 2 Esdras, an earlier Apocalypse, and portrays God as answering the prayer of Ezra to have courage by sending him seven angels to show him heaven. In the Latin Vision of Esdras, Ezra walks down three floors or 72 steps and is shown hell. When arriving in hell, a soul approaches Esdras and says your coming here has granted us some respite. From there he is taken to the fourth underworld where the sinners are shown hanging by their eyelashes.The righteous he sees in heaven are portrayed as passing through a vast scene of flames, and fire-breathing lions, unharmed. The wicked are also seen to be in heaven, but are quickly ripped apart by vicious dogs, and burnt in the fire. Ezra is told by a nearby angel that the crimes of the wicked were that "they denied the Lord, and sinned with women on the Lord’s Day". There are four levels

QMRThe Babylonian Talmud maintains that names exert a mystical influence over their bearers, and a change of name is one of four actions that can avert an evil heavenly decree, that would lead to punishment after one's death.

Other Religion Chapter

QMRJohn Arendzen (Catholic Encyclopedia article "Ebionites" 1909) classifies the Ebionite writings into four groups

QMR Recent Extraordinary Pyramidal and Tetrahedral UFOs A large tetrahedral object recorded over Red Square in Moscow, Russia

QMRIsis was also represented as the mother of the "four sons of Horus", the four deities who protected the canopic jars containing the pharaoh's internal organs. More specifically, Isis was viewed as the protector of the liver-jar-deity, Imsety.[9] By the Middle Kingdom period, as the funeral texts began to be used by members of Egyptian society other than the royal family, the role of Isis as protector also grew, to include the protection of nobles and even commoners.[citation needed]

QMRSacral knot[edit] Both goddesses have a knot with a projecting looped cord between their breasts. Evans noticed that these are analogous to the sacral knot, a name given by him to a knot with a loop of fabric above and sometimes fringed ends hanging down below. Numerous such symbols in ivory, faience, painted in frescoes or engraved in seals sometimes combined with the symbol of the double-edged axe or labrys which was the most important Minoan religious symbol. [15] Such symbols were found in Minoan and Mycenaean sites. It is believed that the sacral knot was the symbol of holiness on human figures or cult-objects. [16] Its combination with the double-axe can be compared with the Egyptian ankh (eternal life), or with the tyet (welfare/life) a symbol of Isis (the knot of Isis).[17]

QMRTyet From Wikipedia, the free encyclopedia V39 "tyet" – Knot of Isis in hieroglyphs The tyet - a conventional scholarly possibly anglicised form, or a reconstructed Egyptian form is an ancient Egyptian symbol of the goddess Isis; its exact origin is unknown. In many respects the tyet resembles an ankh, except that its arms curve down. Its meaning is also reminiscent of the ankh, as it is often translated to mean "welfare" or "life". It seems to be called "the Knot of Isis" because it resembles a knot used to secure the garments that the Egyptian gods wore (also tet, buckle of Isis, girdle of Isis, and the blood of Isis). The meaning of "the Blood of Isis" is more obscure, but it was often used as a funerary amulet made of a red stone or of glass. It is also speculated that the Tyet represents the menstrual blood flow from Isis' womb and its magical properties.[1][2][3] It is mentioned in the 156th spell for the Book of the Dead:[full citation needed] "You possess your blood, Isis, you possess your power, Isis, you possess your magic, Isis. The amulet is a protection for this Great One, which will drive off anyone who would perform a criminal act against him." In all these cases it seems to represent the ideas of resurrection and eternal life. The symbol can be compared with the Minoan sacral knot, a symbol of a knot with a projecting loop found in Knossos of Crete. It is like a cross

QMRMenkaure’s pyramid complex consists of a valley temple, a causeway, a mortuary temple, and the king’s pyramid. The valley temple contained several statues of Menkaure. During the 5th dynasty, a smaller ante-temple was added on to the valley temple. The mortuary temple also yielded several statues of Menkaure. The king’s pyramid has three subsidiary or queen’s pyramids.[6] Of the four major monuments, only Menkaure's pyramid is seen today without any of its original polished limestone casing.[3]

The Pyramids of Giza consist of the Great Pyramid of Giza (also known as the Pyramid of Cheops or Khufu and constructed c. 2560–2540 BC), the somewhat smaller Pyramid of Khafre (or Chephren) a few hundred meters to the south-west, and the relatively modest-sized Pyramid of Menkaure (or Mykerinos) a few hundred meters further south-west. The Great Sphinx lies on the east side of the complex. Current consensus among Egyptologists is that the head of the Great Sphinx is that of Khafre. Along with these major monuments are a number of smaller satellite edifices, known as "queens" pyramids, causeways and valley pyramids.[3]

QMRSubterranean structure[edit] West colonnade of the Djoser necropolis. Beneath the step pyramid, a large maze of corridors and chambers were dug. The burial chamber lies in the midst of the subterranean complex, a 28 metres deep shaft leads directly from the surface down to the burial. The shaft entrance was sealed by a plug stone with a weight of 3.5 tons. The subterranean burial maze contains four magazine galleries, each pointing straight to one cardinal direction. The eastern gallery contained three limestone reliefs depicting king Djoser during the celebration of the Hebsed (rejuvenation feast). The walls around and between these reliefs were decorated with blueish fayence tiles. They were thought to imitate reed mats, as an allusion to the mythological underworld waters. The other galleries remained unfinished.

QMRIn Hawaiian mythology, Kāne is considered the highest of the four major Hawaiian deities, along with Kanaloa, Kū, and Lono, though he is most closely associated with Kanaloa.[1] He represented the god of procreation and was worshipped as ancestor of chiefs and commoners. Kāne is the creator and gives life associated with dawn, sun and sky. No human sacrifice or laborious ritual was needed in the worship of Kāne.

QMRThe reverse side of the throne of Pharaoh Tutankhamun with four golden uraeus cobra figures. Gold with lapis lazuli; Valley of the Kings, Thebes(1347-37 BCE).