Joshua, Jesus and Tutankhaten

The following are verses 1-7 of chapter 46 from the 2021 edition of the Teachings of Mir Izgadda. It refers to Tutankhaten, the son of Akhenaten. I have added a brief comment at the conclusion of the verses.

1 If you believe in and practice the teachings of Tutankhaten, you shall pass beyond death and come to life.

2 The Divine Messengers have come in many different eras and places in the world, one of them being named Tutankhaten.

3 Tutankhaten, later known by the name Joshua*, is of one of the Divine Messengers who appeared in the land of Israel.
* (Jesus, Yeshua, Joshu)

4 His appearance was in the veil of a human shell, but he was a spiritual being.

5 He appeared in Judea as a spirit being who had also been present during the time that the Israelites crossed over the sea in their escape from the evil Pharaoh of Egypt.

6 In Akhetaten*, Joshua was commonly referred to as Tutankhaten. The name of his father was Akhenaten, also known as Moses.
*(the City of the Lord, Amarna)

7 The very name of this Messenger means salvation because he is the Living Image of Aten.

Mir Izgadda has taught us that Joshua/Tutankhaten is the same person as Joshua in the Hebrew and Aramaic “Old Testament.” He has also said that when reading the book of Joshua, it is important to use discernment because it is an amalgamation of various events over a long period of time.

The scholar Ahmed Osman pointed out some discrepancies in the book of Joshua that any Bible student should be aware of. It is possible that the book, like some others, has had some rabbinical and scribal corruptions. Osman stated, “The Book of Joshua is now regarded by most biblical scholars as a fiction, and was not part of the original account.” I tend to agree with Osman on many of his theories, but I do not believe the entire book of Joshua is fiction. I do believe that some of its content has been corrupted. Only time will tell us the full truth of the matter. As Mir Izgadda said, “The sands of the earth will be wiped away by the hand of the Spirit of Truth, continuously revealing the hidden things which will always confirm the truths held by the children of Light.” (TMI 68)

Didache 13 – Text and Comments

1 But every true Prophet who wants to live among you is already worthy of his support.

2 So also a true teacher is himself already worthy, as the workman, of his support.

3 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the Prophets, for they are your high priests.

4 But if you have no Prophet, give it to those who are in need.

5 If you make a batch of dough, take the first-fruit and give according to the Commandment.

6 So also when you open a jar of wine or of oil, take the first-fruit and give it to the Prophets.

7 And of money and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the Commandment.

Commentary

Verses 1,3,4 and 6 refers to a prophet. In Egyptian culture, the Prophet is a divine messenger. If the Messenger is present with us, he is to have our full support, which includes appropriate honor, prayers and offerings. Verse 3 says that the Divine Messenger is the high priest.

Verse 2 refers to a teacher. This can be a lay teacher or a priest who serves as a teacher. If the teacher lives with a community, or with a member of the community, he or she is supported by the household with shelter, food and basic supplies. The teacher’s responsibility is to teach the community or household and if appointed as a priest, serve in religious functions (specific priestly duties).

In verse 3, we are told that if there is no High Priest (Divine Messenger) at the time, then our offerings are supposed to go to others who are in need.

Verses 5-7 uses the phrase “according to the Commandment”; this is referring to the Israelite custom of giving ten percent of the dough. In our case today, it is ten percent of our income (according to our means), or ten percent of our food, or the value of ten percent of the food we have in stock. In Atenism, food offerings (or the value of the food) serves as sin/guilt offerings for the individual or family.

Chapter 9, Joseph’s Mummy in the Cairo Museum – Part 6

Mummy_mask_of_Yuya-photo-by-Jon Bodsworth-unrestricted-useThis is a part 6 of my review of Ahmed Osman’s book Lost City of Exodus. Chapters 6 through 8 are intentionally left out of this online edition of the review, but are likely to appear in the printed edition in the future.

In the ninth chapter, Osman reminds his readers that as a young man in Egypt, he had joined the Muslim Brotherhood, which had been founded by his school teacher in 1928. He says that the goal of the Muslim Brotherhood was to re-establish the Islamic caliphate, a goal now shared by the Muslim terrorist organisation known as ISIS.
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Chapter 5, Freud’s Dream – Part 5

Sigmund_Freud_LIFEThis is a continuation of my review of Ahmed Osman’s book Lost City of Exodus. The introductory is here. Chapter 4 was intentionally left without a review.

In the fifth chapter, Osman informs his readers that Sigmund Freud, a world-famous scholar and Austrian neurologist, also of Jewish background, agrees with the historical account of Manetho.
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Chapter 3, Egypt Remembers – Part 4

British_Museum,_Egypt_Egyptian_Sculpture_~_Colossal_granite_head_of_Amenhotep_IIIIn the third chapter, Osman provides some general information regarding the “Israel Stele.” He points out the famous British archaeologist discovered the granite stele back in 1896 in a funerary temple of Pharaoh Amenhotep III. The funerary temple was located west of Thebes, bearing the name “Israel”.

Osman writes that there had been silence concerning Israel’s co-existence with the Egyptians, but that they “seem to have known many details about Moses and his Exodus. While contemporary pharaonic authorities seem to have deliberately suppressed the mention of Moses and his followers in their records, for more than ten centuries popular traditions kept the story of the man whom Egyptians regarded as a divine being, before it was later recorded by Egyptian priests.”

Osman further points out that under the Macedonian rule, after the death of Alexander the Great in 323 BCE, “Egyptian historians made sure to include the story of Moses and his exodus in their historical accounts.”

The author mentions the historical accounts of Manetho, and how some fragments of his writings have survived through first-century CE Jewish historian Flavius Josephus and through the writings of Sextus Julius Africanus, Eusebius and Plutarch. Osman writes that all of these historians and chronographers agree that:

  1. Moses was not a Hebrew, but rather an Egyptian
  2. Moses lived during the same time as Pharaoh Amenhotep III (Solomon) which was between 1405 and 1367 BCE)
  3. The Exodus of the Israelites was during the reign of Pharaoh Ramses

Some interesting comments concerning how the Egyptians viewed Moses and information regarding Manetho are quoted from the writings of Josephus.

Osman quotes Canadian Egyptologist Donald B. Redford: “What he (Manetho) found in the temple library in the form of a duly authorized text he incorporated in his history; and, conversely, we may with confidence postulate for the material in his history a written source found in the temple library, and nothing more.” {Pharaonic King Lists, Annals and Day Books, Donald B. Redford, Benben Publications, 1986}

Concerning Moses, referred to as a “rebel leader”, already identified as Akhenaten, Osman says that he “abandoned traditional Egyptian polytheism and introduced a monotheistic worship centered on the Aten… [and] erected his new temples open to the air facing eastward; in the same way as the orientation of the Heliopolis.”

Osman again quotes Redford, saying that “a number of later independent historians, including Manetho, date Moses and the bondage to the Amarna period…” it is self-evident that the monotheistic preaching at Mount Sinai is to be traced back ultimately to the teachings of Akhenaten.” {Egypt, Canaan, and Israel in Ancient Times, Donald B. Redford, Princeton University Press, 1993 reprint}

We have another valuable quote from Redford concerning Moses/Akhenaten: “The figure of Osarseph/Moses is clearly modeled on the historic memory of Akhenaten. He is credited with interdicting the worship of all the gods and, in Apion, of championing a form of worship which used open-air temples oriented east, exactly like the Aten temples of Amarna.” {Pharaonic King Lists, Annals and Day Books, Donald B. Redford, Benben Publications, 1986}

Chapter 2, Who Wrote the Exodus Story – Part 3

In the second chapter, Osman begins discussing the authenticity of the narratives outlined in the Book of Exodus. The authorship of Exodus has been debated for hundreds of years with no real consensus on the matter.

Osman relates information regarding how some scholars have indicated that the Book of Exodus may very well have been composed by more than one author, over a long period of time.
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Book Review: The Lost City of Exodus – Part 2

Chapter 1, The Story of the Exodus

Osman starts out with providing a backdrop for the reader with the Biblical narrative concerning Abraham and Sarah arriving in Egypt. He then shares the narrative concerning Joseph in the Pharaohs house, being falsely accused of rape and being sent to prison.

Osman shows that this particular Pharaoh, as the Bible indicates, “did not know Joseph,” and thus decided to oppress the Israelites who had already been residing as shepherds and farmers in Egypt. This is the king of Egypt that became the Pharaoh of Oppression. “It was this new Pharaoh, who didn’t know Joseph, who enslaved the Children of Israel by putting them to hard labor.” {page 18} See Exodus 1:11, 14.
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Book Review: The Lost City of Exodus – Part 1

lost-city-of-exodus-book-spreadThe Book’s Prologue and Introduction

In the prologue, Osman shares his frustrations with various scholars who, although they could see some of the overwhelming evidence which he had presented, one by one they refused to work with him due to a conflict between the evidence and their personal religious beliefs or ideologies and biases.

Osman also shares with his readers what was obviously a very angry Zahi Hawass, an Egyptian archaeologist and former Minister of State for Antiquities Affairs. Hawass was unable to agree with Osman’s conclusions due to political and anti-Semitic reasons, which is often the case with other historians and scientists. Many have spoken of Hawass’ pride and arrogance. Hawass is known in the media for throwing tantrums and attempting to control others. Anyone who has worked directly with him, or had brief conversations with him, know this to be true. But enough on that subject.
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Pharaoh Smenkhkare in Ahmed Osman’s Writings

Quotes concerning Pharaoh Smenkhkare from the book Moses and Akhenaten, Bear and Company, copyright 1990, 2002, by Ahmed Osman. Available at http://bit.ly/1AWY9P7

Osman uses the spelling “Semenkhkare”, whereas the traditional rendering among adherents of the Religion of Light in English is “Smenkhkare.”

The purpose of this paper is to briefly analyse Osman’s theories in light of the teaching of Mir Izgadda and the Pillars of the Religion of Light of as a whole.
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What the Holy Book says about Alms

fruit-alms-givingAlms-giving is the act of presenting a food offering, either a seventh or tenth of one’s food for the week, by the Hearers to the Elect Intercessors. One may also, along with the food offering, give clothing or other necessities to the Elect Intercessors. The Elect Intercessors then consume (eat) the food offerings in a special ritual for the individual who gave the offering.
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