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| semim [2024/08/30 19:10] – [Prototype] ken | semim [2025/05/17 11:20] (current) – ken |
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| |sem | "legendary" | "the Legendary ones" | | |sem | "legendary" | "the Legendary ones" | |
| |sem | "rocket" | "the Rocket Men" | | |sem | "rocket" | "the Rocket Men" | |
| |sem | "characteristics" | "the Characteristic Ones" or possible "the Classic Ones" or "Prototypes" | | |sem | "characteristics" | "the Characteristic Ones" or possibly "the Classic Ones" or "Prototypes" | |
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| ====People Of the Name==== | ====People Of the Name==== |
| In the strictest literal sense, 'semim' means “the named ones”. Certain academic streams tend to interpret this as the “people of the name”, equating this title to the Hebrew people, Jews, the people of [[Yahweh]]. There are a few problems with this interpretation. The first problem with this theory is that if semim is to be understood as the "people of the name", there is an implicit assumption that "the name" probably refers to some name in particular. The implication is that the name in question is יהוה - that is; [[Ihoh]], or as he is more commonly known, Yahweh, or Jehovah. However, the word 'semim' appears in the texts before the name in question has been established. That is to say, the Semim are mentioned prior to any mention of [[Ihoh]]. The semim are discussed at length in the first chapter of Genesis, while Ihoh himself does not appear until chapter 2. If the 'semim' are indeed the people of the name, then one would think that the name would be made clear before starting to refer to his followers in such a vague sense. The fact that the reader is given no facts or clues as to whose name is supposedly being referred to shed serious doubt on this interpretation. Additionally, even after both words are established in the text, the semim generally remain distinctly separate from Yahweh. The semim do not appear to be intrinsically connected to Ihoh in a way that would support this conjecture. If the Semim are indeed a people of "the name", it is not apparent whose name that might be, and there is no indicaiton that it is Ihoh's name. | In the strictest literal sense, 'semim' means “the named ones”. Certain academic streams tend to interpret this as the “people of the name”, equating this title to the Hebrew people, Jews, the people of [[Yahweh]]. There are a few problems with this interpretation. The first problem with this theory is that if semim is to be understood as the "people of the name", there is an implicit assumption that "the name" probably refers to some name in particular. The implication is that the name in question is יהוה - that is; [[Ihoh]], or as he is more commonly known, Yahweh, or Jehovah. However, the word 'semim' appears in the texts before the name in question has been established. That is to say, the Semim are mentioned prior to any mention of [[Ihoh]]. The semim are discussed at length in the first chapter of Genesis, while Ihoh himself does not appear until chapter 2. If the 'semim' are indeed the people of the name, then one would think that the name would be made clear before starting to refer to his followers in such a vague sense. The fact that the reader is given no facts or clues as to whose name is supposedly being referred to shed serious doubt on this interpretation. Additionally, even after both words are established in the text, the semim generally remain distinctly separate from Yahweh. The semim do not appear to be intrinsically connected to Ihoh in a way that would support this conjecture. If the Semim are indeed a people of "the name", it is not apparent whose name that might be, and there is no indication that it is Ihoh's name. |
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| Further contextual issues are raised by the interpretation of "the people of the name". This phrase is clearly supposed to apply to the followers of [[Ihoh]], in other words, the members of the Jewish religion. Taking a broader cultural view, one could argue that rather than a religious choice, Jews are born into a culture. In this view, the people group is synonymous with the ethnicity known as "Jewish" or "Hebrew", rather than being so focused on any particular religious belief system. With this in mind, one should logically be able to perform a word by word substitution of the word “Jews” for instances of 'semim' in the text. Let us examine a few examples of this process. | Further contextual issues are raised by the interpretation of "the people of the name". This phrase is clearly supposed to apply to the followers of [[Ihoh]], in other words, the members of the Jewish religion. Taking a broader cultural view, one could argue that rather than a religious choice, Jews are born into a culture. In this view, the people group is synonymous with the ethnicity known as "Jewish" or "Hebrew", rather than being so focused on any particular religious belief system. With this in mind, one should logically be able to perform a word by word substitution of the word “Jews” for instances of 'semim' in the text. Let us examine a few examples of this process. |
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| Examining the first instance of 'semim', the semim are mentioned in the very first sentence((Genesis 1:1)) of the Hebrew corpus, one which is typically rendered "//In the beginning the [[alehim]] created the **semim** and the earth//". If one takes a traditional approach to translation, but embraces the "people of the name" interpretation, we get something to the effect of: //In the beginning the [[alehim]] created the **Jews** and the earth//. This statement raises a rather important question - if the Alehim were the creators of the Jews specifically, then who is the creator of the rest of humanity? Was there a parallel group similar to but distinct from the [[alehim]] who created other ethnic groups? The invoking of a variety of "creator gods" to create different "races" smacks of many problematic ways of thinking, including but not limited to [[wp>critical_race_theory]], discrimination, and [[wp>eugenics]]. There are of course many corollary problems here as well. Traditionally, the Hebrew people trace their ancestry back to Isaac (the son of Abraham) but exclude Abraham's other son, Ishmael. This interpretation pushes the creation of the Jews back all the way to Adam((see [[adem]])), all but destroying any semblance of the fundamental "chosen people" motif of Judaism. Could this problem be solved by a "better translation" of the context? Using the Bara Translation, we arrive at: "//the established division divided the Alehim with The Semim with territory//". | Examining the first instance of 'semim', the semim are mentioned in the very first sentence((Genesis 1:1)) of the Hebrew corpus, one which is typically rendered "//In the beginning the [[alehim]] created the **semim** and the earth//". If one takes a [[traditional]] approach to translation, but embraces the "people of the name" interpretation, we get something to the effect of: //In the beginning the [[alehim]] created the **Jews** and the earth//. This statement raises a rather important question - if the Alehim were the creators of the Jews specifically, then who is the creator of the rest of humanity? Was there a parallel group similar to but distinct from the [[alehim]] who created other ethnic groups? The invoking of a variety of "creator gods" to create different "races" smacks of many problematic ways of thinking, including but not limited to [[wp>critical_race_theory]], discrimination, and [[wp>eugenics]]. There are of course many corollary problems here as well. Traditionally, the Hebrew people trace their ancestry back to Isaac (the son of Abraham) but exclude Abraham's other son, Ishmael. This interpretation pushes the creation of the Jews back all the way to Adam((see [[adem]])), all but destroying any semblance of the fundamental "chosen people" motif of Judaism. Could this problem be solved by a "better translation" of the context? Using the Bara Translation, we arrive at: "//the established division divided the Alehim with The Semim with territory//". |
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| Once we have removed the flawed idea of "creation ex nihilo" and read the text for what it actually says, we find that a **division** (see [[bera]]) of two people groups is a more accurate translation of what the original author wrote. It is now possible to interpret the narrative as the Alehim parceling out a specific land grant to the Hebrews. Yet, if this is true, and the land grant occurred at the beginning of the story, why is so much of the narrative in the Old Testament about the Hebrew people's quest for land. Abram leaves his homeland, as does Jacob, as does Moses, who spends the rest of his life wandering. The next several hundred years focus on trying to invade and keep control over lands that are already occupied. | Once we have removed the flawed idea of "creation ex nihilo" and read the text for what it actually says, we find that a **division** (see [[bera]]) of two people groups is a more accurate translation of what the original author wrote. It is now possible to interpret the narrative as the Alehim parceling out a specific land grant to the Hebrews. Yet, if this is true, and the land grant occurred at the beginning of the story, why is so much of the narrative in the Old Testament about the Hebrew people's quest for land. Abram leaves his homeland, as does Jacob, as does Moses, who spends the rest of his life wandering. The next several hundred years focus on trying to invade and keep control over lands that are already occupied. |
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| ====The Legendary Ones==== | ====The Legendary Ones==== |
| It seems somewhat dubious to interpret the semim as the people of the name. So if the root word [[sem]] in this usage does not indicate "name", consider that 'sem' is very often used to indicate "fame/infamy" or "legendary" status. Therefore another reasonable meaning of 'semim' is “the famous ones” or "the legendary ones". This interpretation is true to the etymology in both a literal and a figurative way. The famous heroes of legend are precisely those people from past eras whose names are remembered. Essentially, the "legendary ones" ARE the "named ones". We remember their names due to their legendary status, while the names of others fade into obscurity and are forgotten. | It seems somewhat dubious to interpret the semim as the people of the name. So if the root word [[sem]] in this usage does not indicate "name", consider that 'sem' is very often used to indicate "fame/infamy" or "legendary" status. Therefore another reasonable meaning of 'semim' is “the famous ones” or "the legendary ones". This interpretation is true to the etymology in both a literal and a figurative way. The famous heroes of [[legend]] are precisely those people from past eras whose names are remembered. Essentially, the "legendary ones" ARE the "named ones". We remember their names due to their legendary status, while the names of others fade into obscurity and are forgotten. |
| It was unnecessary to remind the original audience whom were already familiar with the stories of the Legendary Ones. These original readers may have known, but we have lost this context and are left guessing exactly which legends are being referred to. Could they be legends that are still with us, having been preserved in some form that has simply become removed from the Hebrew context? | It was unnecessary to remind the original audience whom were already familiar with the stories of the Legendary Ones. These original readers may have known, but we have lost this context and are left guessing exactly which legends are being referred to. Could they be legends that are still with us, having been preserved in some form that has simply become removed from the Hebrew context? |
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| Several ubiquitous themes arise when examining the phenomenon of legends or mythology. Every culture known to man includes stories of great heroes in the distant past whose feats and features seem to transcend those of normal human limits. The exact nature of these individuals varies somewhat, and this understanding is necessarily modelled through the cultural lenses of the reader, often heavily modified by subsequent generations applying their own assumptions back onto the source material. | Several ubiquitous themes arise when examining the phenomenon of [[legend]]s or mythology. Every culture known to man includes stories of great heroes in the distant past whose feats and features seem to transcend those of normal human limits. The exact nature of these individuals varies somewhat, and this understanding is necessarily modelled through the cultural lenses of the reader, often heavily modified by subsequent generations applying their own assumptions back onto the source material. |
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| Despite this, there are really only two primary explanations which remain relatively consistent throughout history for understanding the origin of these superhuman beings. Both of these interpretations are based on culturally ubiquitous themes. The first of which is that there exists some external realm beyond that of physics and time, and that these legendary beings have come from that realm((The traditional Christian creationist view fits into this category, since God is reckoned to exist outside of the universe of time and space.)). The second possible explanation is that there need not be a "place" beyond the universe, but the legendary beings have travelled from somewhere within the universe. | Despite this, there are really only two primary explanations which remain relatively consistent throughout history for understanding the origin of these superhuman beings. Both of these interpretations are based on culturally ubiquitous themes. The first of which is that there exists some external realm beyond that of physics and time, and that these legendary beings have come from that realm((The traditional Christian creationist view fits into this category, since God is reckoned to exist outside of the universe of time and space.)). The second possible explanation is that there need not be a "place" beyond the universe, but the legendary beings have travelled from somewhere within the universe. |
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| ==== The Characteristics of the Semim ==== | ==== The Characteristics of the Semim ==== |
| When asking the question "who are the Semim?" we can glean some insights from several references which indicate one or more characteristics of the Semim. | Further insight into the nature and identity of the Semim can be gleaned from several other scattered references which indicate one or more characteristics of the Semim. |
| Several times throughout the Psalms((Psalm 18:9, Psalm 107:26, Psalm 115:16, Psalm 139:8)), | Several times throughout the Psalms((Psalm 18:9, Psalm 107:26, Psalm 115:16, Psalm 139:8)), |
| the Semim are described riding up and down on a [[roeh]] or a [[kebed]]. In these descriptions the Semim are seen rising from earth, but also going down, both to Earth and to a somewhat mysterious destination called [[sal]] (more commonly known as "Sheol" and strongly associated with death). | the Semim are described riding up and down on a [[roeh]] or a [[kebed]]. In these descriptions the Semim are seen rising from earth, but also going down, both to Earth and to a somewhat mysterious destination called [[sal]] (more commonly known as "Sheol" and strongly associated with death). |
| Job wisely asks the question; "//What work do the Semim do in the depths of [[sal]]?//"((Job 11:8)), and marvels that only the Semim can rise from [[sal]].((Job 14:12)). Given the association of 'sal' with death, this may indicate that Job thought of the Semim as being immortal. | Job wisely asks the question; "//What work do the Semim do in the depths of [[sal]]?//"((Job 11:8)), and marvels that only the Semim can rise from [[sal]].((Job 14:12)). Given the association of 'sal' with death, this may indicate that Job thought of the Semim as being immortal. |
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| In the Psalms, the Semim are often presented as bringers of provision for humanity. The psalmist writes of "the corn of the Semim", "the bread of the Semim", and even the "birds of the Semim" as food sources for which he is grateful. | In the Psalms, the Semim are often presented as bringers of provision for humanity. The psalmist writes of "the corn of the Semim", "the bread of the Semim", and even the "birds and fish of the Semim" as food sources for which he is grateful. |
| ((Psalm 8:8, Psalm 78:24, Psalm 105:40)). He goes on to insinuate that the earth belongs to the Semim and thus they are responsible for all of its abundance.((Psalm 89:11)) | ((Psalm 8:8, Psalm 78:24, Psalm 105:40)). He goes on to insinuate that the earth belongs to the Semim and thus they are responsible for all of its abundance.((Psalm 89:11)) |
| Additionally, a passage in Job 38 seems to credit the Semim with providing water and snow on Earth.((Job 38:29-37)) | Additionally, a passage in Job 38 seems to credit the Semim with providing water and snow on Earth.((Job 38:29-37)) |
| Given the fact that the Shemim are legendary characters, and particularly given their role as "providers" who can seemingly ascend and descend between various "planes", it may be tempting to interpret the Semim as "the gods". | Given the fact that the Shemim are legendary characters, and particularly given their role as "providers" who can seemingly ascend and descend between various "planes", it may be tempting to interpret the Semim as "the gods". |
| Although this inclination does make a certain amount of sense, the nomenclature is somewhat problematic. The | Although this inclination does make a certain amount of sense, the nomenclature is somewhat problematic. The |
| term "god" is implicit with many and varied assumptions and cultural baggage. Aside from this fact, such terms as "gods" or "deities" or "divinities", couple be applied equally well to a number of other distinct groups delineated in the ancient Hebrew texts; not just the Semim. | term "god" is implicit with many and varied assumptions and cultural baggage. Aside from this fact, such terms as "gods" or "deities" or "divinities", could be applied equally well to a number of other distinct groups delineated in the ancient Hebrew texts; not just the Semim. |
| | Notably, the [[Aherim]] are typically presented as being "other gods", that is, gods which do not belong in the [[Alehim]] group. Additionally, "the Baals" (see [[byl]]) might be another such group which may or may not overlap with the Aherim. Clearly the Hebrew authors recognized different groups of intelligent entities and explicitly differentiated between these groups. |
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| Notably, the [[Aherim]] are typically presented as being "other gods", that is, gods which do not belong in the [[Alehim]] group. Additionally, "the Baals" (see [[byl]]) might be another such group which may or may not overlap with the Aherim. Clearly the Hebrew authors recognized different groups of (possibly non-human) intelligent entities and explicitly differentiated between these groups. | It behooves us to acknowledge, delineate and analyze these differences. Unfortunately, there is no one specific passage which explicitly defines these groups and their relationships. Instead, various pieces of the puzzle come into play across a broad swath of textual evidence which when combined reveal a more complex relationship than is at first evident. In order to fully understand the Semim, and the other groups of "gods", we must examine the relationships between the Semim and the other groups, particularly the Alehim. Recall that these two groups are the ones identified and explicitly divided in Genesis 1:1. |
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| It behooves us to acknowledge, delineate and analyze these differences. Unfortunately, there is no one specific passage which explicitly defines these groups and their relationships. Instead, various pieces of the puzzle come into play across a broad swath of textual evidence which when combined reveal a more complex relationship than is at first evident. In order to fully understand the Semim, and the other groups of "gods", we must examine the relationships between the Semim and the other groups, particularly the Alehim. Recall that the two groups are the ones identified and explicitly divided in Genesis 1:1. | |
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| As we attempt to determine the nature of the relationship between the Semim and the Alehim, we ought to consider the possibility that the two words are actually referring to the same group. This might be simply because the two words are different names for the same group, or it could be that one of the groups is a subset of the other. | As we attempt to determine the nature of the relationship between the Semim and the Alehim, we ought to consider the possibility that the two words are actually referring to the same group. This might be simply because the two words are different names for the same group, or it could be that one of the groups is a subset of the other. |
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| This exact question is actually asked for us within the text. Job 22:12-14, contains this exact question. The text reads “Aren’t the Alehim lofty Semim?”. Unfortunately it is not completely clear whether the question is being asked in the hopes of an answer or if it is asked rhetorically with the speaker insinuating that this is common knowledge. It is possible that Job and his friends are attempting to use the argument that the Alehim are also members of the Semim as a part of their process of dealing with their existential angst. This verse might be considered the most direct evidence of a relationship existing between the Semim and the Alehim. Or maybe not. It is difficult to determine with any certainty the true intended meaning of this passage, or indeed, if the question is ever directly answered. FIXME it might be - we need a lot more analysis of Job. | This exact question is actually asked for us within the text. Job 22:12-14, contains this exact question. The text reads “Aren’t the Alehim lofty Semim?”. Unfortunately it is not completely clear whether the question is being asked in the hopes of an answer or if it is asked rhetorically with the speaker insinuating that this is common knowledge. It is possible that Job and his friends are attempting to somehow use the argument that the Alehim are also members of the Semim as a part of their process of dealing with their existential angst. This verse might be considered the most direct evidence of a relationship existing between the Semim and the Alehim. Or maybe not. It is difficult to determine with any certainty the true intended meaning of this passage, or indeed, if the question is ever directly answered. This is one of the many reasons that we plan on doing a lot more analysis of the Book of Job. |
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| However, based on the majority of other passages which mention both the Semim and the Alehim, it would seem that the two words refer to two separate and distinct groups of individuals. | However, based on the majority of other passages which mention both the Semim and the Alehim, it would seem that the two words refer to two separate and distinct groups of individuals. |
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| Proverbs goes on to give further details, albeit in a somewhat convoluted passage:((Proverbs 8 is one of several chapters ostensibly dedicated to poetic descriptions of the importance of wisdom. It contains a fairly high ratio of words whose traditional translations are somewhat dubious, making the chapter somewhat tricky to interpret. This difficulty is compounded by the lengthy sentence structures used in the poetic form. Returning to ancient Hebrew root words seems to dramatically change the meaning of many small details in the passage, a few of which may be germane to the topic at hand.)) | Proverbs goes on to give further details, albeit in a somewhat convoluted passage:((Proverbs 8 is one of several chapters ostensibly dedicated to poetic descriptions of the importance of wisdom. It contains a fairly high ratio of words whose traditional translations are somewhat dubious, making the chapter somewhat tricky to interpret. This difficulty is compounded by the lengthy sentence structures used in the poetic form. Returning to ancient Hebrew root words seems to dramatically change the meaning of many small details in the passage, a few of which may be germane to the topic at hand.)) |
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| //Ihoh obtained the established division path east constructed at that time. Beyond 'pour head'((possibly a reference to a headwaters or spring)) east of territory of nobody. Uselessly flowed nobody's stream abundant water before the Mountain People settled in the surrounding hills. It flowed until not completing territory outside 'head dirt'((note the parallelism here between 'pour head' and 'head dirt' and the contrast of water and soil. This may refer to the Jordan River flowing "uselessly" into the Dead Sea.)) the world preparing The Legendary Ones characteristics I drew a circle on the edge of the useless fortification of The Mocking Ones above.//((Proverbs 8:22-28)) | //Ihoh obtained the established division path east constructed at that time. Beyond 'pour head'((possibly a reference to a headwaters or spring)) east of territory of nobody. Uselessly flowed nobody's stream abundant water before the Mountain People settled in the surrounding hills. It flowed until not completing territory outside 'head dirt'((note the parallelism here between 'pour head' and 'head dirt' and the contrast of water and soil. This may refer to the Jordan River flowing "uselessly" into the Dead Sea.)) the world preparing The Legendary Ones characteristics I drew a circle on the edge of the useless fortification of The Mocking Ones above.//((Proverbs 8:22-28)) |
| Although the full intent of this passage is rather murky, there are clearly some relevant themes, many of which are highly reminiscent of Genesis 1:1 - the Shemim are mentioned, as is an established division and territory. | Although the full intent of this passage is rather murky, there are clearly some relevant themes, many of which are highly reminiscent of Genesis 1:1 - the Shemim are mentioned, as is an established division and territory. |
| It would seem so, because the Proverbs passage appears to indicate that there was a group of onlookers outside of the earthly sphere.((highly reminiscent of the concept of "The Watchers")) While Genesis 1:1 was not particularly clear on what the Shemim were divided from, this might be the answer. Apparently there were those beyond earth who mocked the whole idea. | It would seem so, because the Proverbs passage appears to indicate that there was a group of onlookers outside of the earthly sphere.((highly reminiscent of the concept of "The Watchers")) While Genesis 1:1 was not particularly clear on what the Shemim were divided from, this might be the answer. Apparently there were those beyond earth who mocked the whole idea. |
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| Perhaps the motif of a circle being inscribed around a useless edge was to protect the newly formed Earth colony from outside interference. This motif is extended in the book of Deuteronomy, which states: | Perhaps the motif of a circle being inscribed around a "useless edge" was to protect the newly formed Earth colony from outside interference. |
| "//ask now Cycling Ones, the First Ones who are on edge from the cycle who divided the Elohim human on territory extents The Semim until extents The Semim have spoken big this or communicated likewise//".((Deuteronomy 4:32)) | |
| The "Cycling Ones"([[iomim]]) might be synonymous with the so-called "Mocking Ones"([[seheqim]]), although little other information is given at this point about their characteristics. It may seem like pure conjecture to attempt to draw a parallel to the constellations of the zodiac, but this idea seems to be evidenced in Job 22:14 which speaks of "walking in the circuit of The Semim" and Psalm 103:11 which states that "the Semim are high above the earth." Could this mean that the zodiacal tradition and characters are based upon ancient legends of the Semim? Was there a group of Semim who came to earth despite the mocking by other Semim who did not? Were the mockers stating that it was Earth that was useless and better off left alone? Were the zodiacal signs chosen at this time to somehow leave traces of this story? Psalm 104:2 seems to refer to exactly such an event when it speaks of "stretching out the Semim like a tapestry. | |
| ===Ihoh's role=== | ===Ihoh's role=== |
| It seems clear from these statements that the Semin were given territory. The book of Proverbs goes on to say that it was Ihoh who gave the territory to the Semim. It reads as follows: //Ihoh's wisdom appointed territory prepared the Semim's understanding//((Proverbs 3:19)) | It seems clear from the statements examined so far that the Semin were given territory. The book of Proverbs reveals that the territory was given to the Semim by none other than Ihoh himself. "//Ihoh's wisdom appointed territory prepared the Semim's understanding"//((Proverbs 3:19)) |
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| One fact that is quite clear is that the main character of the ancient Hebrew texts, [[Ihoh]] is a member of the Alehim. This is validated by over 250 references linking Ihoh and the Alehim, and is examined in more detail [[ihoh#Ihoh of the Alehim|here]]. It is a bit surprising then, that Ihoh is identified in Proverbs as the one who gave the territory to the Semim. One has to wonder if Ihoh was giving away or trading, or selling his portion of the Alehim's territory? Was he authorized to do that? Were there repercussions of this act? | [[Ihoh]] is a member of the Alehim. This fact is validated by over 250 references linking Ihoh and the Alehim, and is examined in more detail [[ihoh#Ihoh of the Alehim|here]]. So why was a member of the Alehim giving teritory to the Semim. Weren't these two groups already given two separate territories? One has to wonder if Ihoh was giving away or trading, or selling his portion of the Alehim's territory? Was he authorized to do that? Were there repercussions of this act? |
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| Ihoh act is referred to only vaguely, but there are no shortage of references to it. Specifically, many of these passages identify Ihoh as essentially being the landlord of the Semim. Apparently, rather than giving or selling, Ihoh seems to have been renting the territory to the Semim. | Ihoh's act is referred to only vaguely, but there are no shortage of references to it. Specifically, many of these passages identify Ihoh as essentially being the landlord of the Semim. Apparently, rather than giving or selling, Ihoh seems to have been renting the territory to the Semim. |
| Later, the authority of Ihoh over the Semim is more explicitly shown, as in | Later, the authority of Ihoh over the Semim is more explicitly shown, as in |
| 1 Kings 22:19 which describes Ihoh sitting on a throne among the Shemim. - //looked the Ihoh abide on throne whole army of the Semim stood right and left// | 1 Kings 22:19 which describes Ihoh sitting on a throne among the Shemim. - //looked the Ihoh abide on throne whole army of the Semim stood right and left// |
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| ===Abraham's sublease=== | ===Abraham's sublease=== |
| Psalms 115:19 puts a twist on the same idea. | Psalms 115:16 reveals an additional plot twist to the narrative of the territories. The phrase can be interpreted as the Semim giving Ihoh's territory to the humans, or as Ihoh taking the territory away from the Semim and giving it to the humans. In either case, Ihoh appears to ultimately own the territory, but its use is transferred from the Semim to the humans. |
| "//The Semim gave Ihoh's territory to sons of [[Adem]]//". Although Ihoh appears to ultimately own the territory, the Semim have in some fashion given Ihoh's land away to the [[sons of Adem]]. | This act is referenced in Isaiah 1:2, which indicates that this an act of rebellion on the part of the Semim was somehow involved. |
| This act is referenced in Isaiah 1:2, which indicates that this was an act of rebellion on the part of the Semim. | |
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| Further details are given in Genesis 14:22 "//spoke Abram to king of Sodom 'lift your hand to Ihoh to uppermost obtain the Semim's territory"//' Here we see two humans, Abraham and the King of Sodom, planning to engage in land negotiations with Ihoh. Due to some unknowns of ancient grammar, we can not be sure of the verb tense, so it is possible to interpret Abraham's statement as either: | This narrative may or may not coincide with that of Genesis 14:22 where "//spoke Abram to king of Sodom 'lift your hand to Ihoh to uppermost obtain the Semim's territory"//' Here we see two humans, Abraham and the King of Sodom, planning to engage in land negotiations with Ihoh. Due to some unknowns of ancient grammar, we can not be sure of the verb tense, so it is possible to interpret Abraham's statement as either: |
| - "lift your hand to Ihoh who is the ultimate owner of the territory of the Semim." | - "lift your hand to Ihoh who is the ultimate owner of the territory of the Semim." |
| - "lift your hand to Ihoh the owner, to purchase the territory of the Semim." | - "lift your hand to Ihoh the owner, to purchase the territory of the Semim." |
| We do not know if Abraham is suggesting to the king of Sodom that he should attempt to purchase land from Ihoh, or that he is suggesting that the king of Sodom should simply pay some kind of reverence to Ihoh as landowner. What **is** abundantly clear is that Ihoh ultimately owns the territory, even though it is referred to as the territory of the Semim. This appears to place Ihoh in a position of power over the Semim, with the Semim falling into the role of occupants, or tenants. | We do not know if Abraham is suggesting to the king of Sodom that he should attempt to purchase land from Ihoh, or that he is suggesting that the king of Sodom should simply pay some kind of reverence to Ihoh as landowner. What **is** abundantly clear is that Ihoh ultimately owns the territory, even though it is referred to as the territory of the Semim. This appears to place Ihoh in a position of power over the Semim, with the Semim falling into the role of occupants, or tenants. |
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| This must be considered in parallel with the fact established previously that at some point in time Ihoh functioned as the Shemim's landlord and that at some point the Semim apparently gave away at least some of the territory to the [[sons of Adem]]. | Thus it would appear that [[Ihoh]] was the original landowner and landlord, but he at some point seems to have given the land to the Semim, but later this right of possession was passed along to humankind. |
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| Thus it would appear that [[Ihoh]] was the original landowner and landlord, but he at some point seems to have given the land to the Semim, who later proceeded to pass it along to humankind. The references in Proverbs 3 to the Semim's understanding and Ihoh's wisdom seem to indicate that some type of process of readiness was involved in the succession planning for this territory. | |
| According to Job 34, the [[Tesim]] were the territorial owners of Earth at some point as well, though it is not clear at what point during the succession this may have occurred. | |
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| ====Why has nobody heard of them?==== | ====Why has nobody heard of them?==== |
| | You will not find the word 'semim' or 'shemim' in any Hebrew dictionaries, lexicons, or concordances published to date. Instead, where the Hebrew word שמימ appears you will typically find it transliterated as "hassamayim". |
| | Perhaps this is merely an honest mistake. It is true that the word often occurs with a "ha" [[affixes#ha_prefix|prefix]], in the form of השמימ, but as is demonstrated myriad times throughout the lexicon, this prefix does little to affect the meaning of the word and should never be included in the root word.((In 82% of instnaces where the “ha” prefix occurs on any word in the Hebrew codices, the prefix is not translated at all but simply ignored in most Bible translations.)) |
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| | Prefixes aside, there is a bigger issue at hand. At some unknown point in its long history, an extra syllable has been inserted into the verbal pronunciation. There is no written syllable that corresponds to the supposed pronunciation ha-sa-MY-im. The made-up word hassamayim, which supposedly means "the heavens", does not exist in the ancient Hebrew texts. The texts contain only שמימ , pronounced shemim , and השמימ, which although it is pronounced hashemim((or more correctly 'heshemim', due to the lack of an א)), still just means semim. |
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| Some experts call them the 'Seba hassamayim' which they translate as "the armies of the sky"((see Asherah and the Sky Armies, by Paul Wallis)) | Doesn't it seem strange that no one seems to have noticed this? Well, actually a few people have. |
| | In their 1997 book “The Shining Ones,” Christian and Barbara Joy O’Brien, identified and discussed the ancient Hebrew word 'Shemim' which they interpreted as referring to the garden of Eden. It should be noted that the O'Briens literal translation of Shemim was "highlands", and they inexplicably conflagrated the words 'sem' and 'sih' in order to equate "highlands" with "plants" and thereby justify that the garden of Eden was a highland garden((O'Brien, //the Shining Ones//, p 109, 682)). But at least the O'Briens realized that שמימ was an actual word that exists, and should be pronounced 'shemim', and that it does not mean "heaven". |
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| | Recently, a handful of biblical scholars have begun to recognize that the Semim are in fact a group of intelligent entities. Even so, the etymology remains a stumbling block. Notably, Paul Wallis discusses the concept of what he calls "the Seba Hassamayim" in his book //The Scars of Eden//, interpreting this phrase as a referring to powerful “sky armies”. In our estimate Wallis has correctly interpreted the 'im' suffix, and is correct in his conclusion that the Semim are a group of intelligent beings. |
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| ====Rocket Men==== | ====Rocket Men==== |
| There is a rather curious phrase which occurs 38 times((in Genesis 1:26, Genesis 1:28, Genesis 1:30, Genesis 2:19, Genesis 2:20, Genesis 6:7, Genesis 7:3, 23, Genesis 9:2, Job 12:7, Job 28:21, Deuteronomy 28:26, 1 Samuel 17:44, 1 Samuel 17:46, 2 Samuel 21:10, 1 Kings 14:11, 1 Kings 16:4, 1 Kings 21:24, , Psalms 79:2, Psalms 104:12, Ecclesiastes 10:20, Jeremiah 4:25, Jeremiah 7:33, Jeremiah 9:10, Jeremiah 15:3, Jeremiah 16:4, Jeremiah 19:7, Jeremiah 34:20, Ezekiel 29:5, Ezekiel 31:6, 13, Ezekiel 32:4, Ezekiel 38:20, Hosea 2:18, Hosea 4:3, Hosea 7:12, Hosea 9:11, Zephaniah 1:3.)) in the Hebrew canon, yet which seems to have been completely overlooked by theologians and biblical scholars. It seems to be a portmanteau made be combining [[oyop]] and [[semim]], and it appears to refer to a specific type of semim. | There is a rather curious phrase which occurs 38 times((in Genesis 1:26, Genesis 1:28, Genesis 1:30, Genesis 2:19, Genesis 2:20, Genesis 6:7, Genesis 7:3, 23, Genesis 9:2, Job 12:7, Job 28:21, Deuteronomy 28:26, 1 Samuel 17:44, 1 Samuel 17:46, 2 Samuel 21:10, 1 Kings 14:11, 1 Kings 16:4, 1 Kings 21:24, , Psalms 79:2, Psalms 104:12, Ecclesiastes 10:20, Jeremiah 4:25, Jeremiah 7:33, Jeremiah 9:10, Jeremiah 15:3, Jeremiah 16:4, Jeremiah 19:7, Jeremiah 34:20, Ezekiel 29:5, Ezekiel 31:6, 13, Ezekiel 32:4, Ezekiel 38:20, Hosea 2:18, Hosea 4:3, Hosea 7:12, Hosea 9:11, Zephaniah 1:3.)) in the Hebrew canon, yet which seems to have been completely overlooked by theologians and biblical scholars. It seems to be a portmanteau made be combining [[oyop]] and [[semim]], and it appears to refer to a specific type of semim. |
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| Consider the meanings inherent in those two words. The semim are a group of legendary individuals or perhaps prototypical humans. [[Oyop]] means "flying". Taken at face value, the phrase 'oyop semim' clearly seems to indicate some kind of "legendary flying men", or "flying prototypical humans". The implication of 'oyop shemim' appears to be that there were flying men in the ancient times before the ancient Hebrew period, which lived on in the legends of those days.((As a side note, an additional reference in Psalms 50:11 refers to "the flying mountain people")) | Consider the meanings inherent in those two words. The semim are a group of legendary individuals or perhaps prototypical humans. [[Oyop]] means "flying". Taken at face value, the phrase 'oyop semim' clearly seems to indicate some kind of "legendary flying men", or "flying prototypical humans". The implication of 'oyop shemim' appears to be that there were flying men in the ancient times before the ancient Hebrew period, which lived on in the legends of those days.((As a side note, an additional reference in Psalms 50:11 refers to "the flying mountain people"))((additionally, the 'oyop semim' are often mentioned in conjunction with the [[kelebim]], or "Dog-Men")) |
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| If we are to believe that the ancients told tales of even more ancient flying men as appears to be the case, there are two ways to attempt to formulate an explanation. Either (A) These earlier "men" had wings like birds and could fly, or (B) these men did not have wings and feathers, but were able to fly by some other mechanism. | If we are to believe that the ancients told tales of even more ancient flying men as appears to be the case, there are two ways to attempt to formulate an explanation. Either (A) These earlier "men" had wings like birds and could fly, or (B) these men did not have wings and feathers, but were able to fly by some other mechanism. |
| We have already addressed the rocket angle, so why not take a look at the [[angel]]ic possibility? We cannot truly rule this out, but believe it or not, the Bible does not support the popular conception of angels in any way. This will be discussed in its own separate article. | We have already addressed the rocket angle, so why not take a look at the [[angel]]ic possibility? We cannot truly rule this out, but believe it or not, the Bible does not support the popular conception of angels in any way. This will be discussed in its own separate article. |
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| | ====The Enoch Connection==== |
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| | A few fragments of the original Hebrew version of the Book Of Enoch have survived (part of the Dead Sea Scrolls) and here we can read an alternative version that parallels the narrative of Genesis 6. |
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| | A typical English translation is: |
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| | "//And the angels of the heavens saw them and coveted the cities and they wandered after them and said one to another: Come, let us choose wives for ourselves from among the daughters of man and we will beget We have sons//” |
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| | note here that "angels of heaven" is actually "המלאכים בני־השמים", or ha-[[melakim]] [[ben]] ha[[semim]] which is better rendered as the "workers of the sons of the Semim" or perhaps the "worker-sons of the Semim. |
| | ====Summary==== |
| | In summary, the Semim are a group of entities associated with but separate from the Alehim. Both groups; the Semim and the Alehim, were given territory, but the territory of the Semim was overseen by one of the [[Alehim]], named [[Ihoh]]. Eventually, this territory was passed from the Semim and given to humans. The exact details of this transactions are not known. |
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| | It is possible that the Semim were a proto-human species but they are also described as providers to humanity and thus, must have also been our contemporaries. Semim have been witnessed and described as flying or riding up and down on a [[kebed]] or a [[roeh]]. |
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| | Nevertheless, the Semim are most known simply for their fame or infamy; they are "the Legendary Ones" characterized as the primary characters of some ancient, presumably long lost legends. It is possible though that some of these legends may have never been truly lost or are yet bubbling back to our consciousness through archaeological discoveries. |
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| | ====More to Investigate==== |
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| | 2 Kings 23:5 implicates the army of the semim with "overlord the sun moon constellations" and a mysterious group called "the Stirred Ones" in a burnt tower in the territory around Jerusalem. |
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| This page is part of a series - see [[im]] backlinks for a dynamic list | This page is part of a series - see [[im]] backlinks for a dynamic list |
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| FIXME consolidate 8064, 98034 | View this word and its instances in our [[https://berasit.org/cgi-bin/lex.php?transliteration=semim|interactive lexicon]] |
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| LexID | |
| [[https://bara.foundation/cgi-bin/lex.php?lexid=98034|98034]] | |
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