The Dragon King, also known as the Dragon God, is a Chinesewater and weather god. He is regarded as the dispenser of rain as well as the zoomorphic representation of the yang masculine power of generation. He is the collective personification of the ancient concept of the lóng in Chinese culture. He can take a variety of forms, the most important ones being the cosmologicalSihai Longwang (四海龍王 "Dragon King of the Four Seas") who, with the addition of the Yellow Dragon (黃龍 Huánglóng) of Xuanyuan, represent the watery and chthonic forces presided over by the Five Forms of the Highest Deity (五方上帝 Wǔfāng Shàngdì), or their zoomorphic incarnation. One of his epithets is Dragon King of Wells and Springs.
The dragon king is the king of the dragons and he also controls all of
the creatures in the sea. The dragon king gets his orders from the Jade Emperor.
Besides being a water deity, the Dragon God frequently also serves as a territorial tutelary deity, similarly to Tudigong and Houtu
Mira (ミラ Mira) is an artificial being from the future and comes from the Demon Realm. He is also the Demon King, succeeding Dabura.
Mira's goal is to become the strongest being in the universe, and
to achieve his goal, he integrates the DNA of various masters into
himself; he and the Time Breakers seek Goku's DNA for this purpose. He is a clone known to be primarily an Earthling from the future who is also a part of the Demon Realm race
Mira is a pale man with blue skin and white hair
Mira remains calm, silent and is a quiet observer most of time, rarely speaking and keeping a serious expression on his face
Members of the race vary in appearance, the most numerous seem to be
almost identical to humans but with different colored skin and pointy
ears (usually, uncommonly members of the race will have rounded ears),
while there are also some who possess more square faces (like Dabura and Gravy). The known skin colors for the race are: red, light blue, dark blue, light pink, light purple, lavender, gray and pale white.
A gilded wooden figurine of a deer from the Pazyryk burials, 5th century BC
The Tribe Naftali bore a Stag on its tribal banner, and was poetically described as a Hind in the Blessing of Jacob.
In Jewish mythology
– as discussed in the Talmud (חולין נט ע"ב) – exists a giant kind of
stag by the name "Keresh". He is said to live in a mythical forest
called "Bei Ilai".
The stag was revered alongside the bull at Alaca Höyük and continued in the Hittite mythology as the protective deity whose name is recorded as dKAL. Other Hittite gods were often depicted standing on the backs of stags.
The Hittites (/ˈhɪtaɪts/) were an Anatolian people who played an important role in establishing an empire centered on Hattusa in north-central Anatolia around 1600 BC. This empire reached its height during the mid-14th century BC under Suppiluliuma I, when it encompassed an area that included most of Anatolia as well as parts of the northern Levant and Upper Mesopotamia.
Between the 15th and 13th centuries BC, the Empire of Hattusa,
conventionally called the Hittite Empire, came into conflict with the Egyptian Empire, Middle Assyrian Empire and the empire of the Mitanni for control of the Near East. The Assyrians eventually emerged as the dominant power and annexed much of the Hittite empire, while the remainder was sacked by Phrygian newcomers to the region. After c. 1180 BC, during the Bronze Age collapse, the Hittites splintered into several independent "Neo-Hittite" city-states, some of which survived until the 8th century BC before succumbing to the Neo-Assyrian Empire.
The İnandık vase, a Hittite
four-handled large terracota vase with scenes in relief depicting a
sacred wedding ceremony, mid 17th century BC. İnandıktepe, Museum of
Anatolian Civilizations, Ankara.
The Bible refers to "Hittites" in several passages, ranging from Genesis to the post-Exilic Ezra–Nehemiah. Genesis 10 (the Generations of Noah) links them to an eponymous ancestor Heth, a descendant of Ham through his son, Canaan.
The Hittites are thereby counted among the Canaanites. The Hittites are
usually depicted as a people living among the Israelites—Abraham
purchases the Patriarchal burial-plot of Machpelah from "Ephron
HaChiti", Ephron the Hittite; and Hittites serve as high military
officers in David's
army. In 2 Kings 7:6, however, they are a people with their own
kingdoms (the passage refers to "kings" in the plural), apparently
located outside geographic Canaan, and sufficiently powerful to put a
Syrian army to flight.
It is a matter of considerable scholarly debate whether the biblical "Hittites" signified any or all of: 1) the original Hattians;
2) their Indo-European conquerors, who retained the name "Hatti" for
Central Anatolia, and are today referred to as the "Hittites" (the
subject of this article); or 3) a Canaanite group who may or may not
have been related to either or both of the Anatolian groups, and who
also may or may not be identical with the later Syro-Hittite states.
Other biblical scholars (following Max Müller) have argued that, rather than being connected with Heth, son of Canaan, the Anatolian land of Hatti was instead mentioned in Old Testament literature and apocrypha as "Kittim" (Chittim), a people said to be named for a son of Javan.
The Hattians (/ˈhætiənz/) were an ancient people who inhabited the land of Hatti in central Anatolia (present-day Turkey). The group was documented at least as early as the empire of Sargon of Akkad (c. 2300 BC), until it was gradually absorbed c. 2000–1700 BC by the Indo-European Hittites, who were subsequently associated with the "land of Hatti".
Some scholars thought that Hattians and Hittites had perhaps different
personal characteristics, though most Anatolian societies in the Bronze
Age were multi-lingual. Egyptian depictions of the Battle of Kadesh reportedly show long-nosed Hattian soldiers, while their Hittite leaders looked different according to Turkish archaeologist Ekrem Akurgal.[13][unreliable source?]
This claim is dubious however as the vast majority of contemporary
depictions of Hittites show no phenotypical difference between Hittite
elite and commoners.
Haiti (/ˈheɪti/ (listen); French: Haïti[a.iti]; Haitian Creole: Ayiti[ajiti]), officially the Republic of Haiti (French: République d'Haïti; Haitian Creole: Repiblik Ayiti) and formerly called Hayti, is a country located on the island of Hispaniola in the Greater Antilles archipelago of the Caribbean Sea, to the east of Cuba and Jamaica and south of The Bahamas and the Turks and Caicos Islands. To the south-west lies the small island of Navassa Island, which is administered by the United States but claimed by Haiti as part of its territory. It occupies the western three-eighths of the island which it shares with the Dominican Republic. Haiti is 27,750 square kilometers (10,714 sq mi) in size and has an estimated population of 10.8 million, making it the most populous country in the Caribbean Community (CARICOM) and the second-most populous country in the Caribbean after Cuba.
The region was originally inhabited by the indigenous Taíno people, who migrated from South America. The first Europeans arrived on 5 December 1492 during the first voyage of Christopher Columbus, who initially believed he had found India or China.
"Etymologically speaking, the Sanskrit word ‘Krishna’ means black or
dark. At times, it is also translated as “all attractive”. According to
Vedas, Lord Krishna is a dark-skinned Dravidian god. Even in
traditional patta chitras (cloth art) in Odisha, Lord Krishna
and Vishnu are always shown having black skin. Then why is Lord Krishna
universally depicted as someone with blue skin?"
The Angels (天使 Tenshi) are beings of extremely high status within the hierarchy of the multiverse. Their role is to guide and teach Gods of Destruction to master their destructive capabilities as well as also serving them as their personal attendants. In the case of the Grand Minister, however, his duties are to serve and to advise Zeno. As deities, they possess godly ki. In Dragon Ball Fusions, they are considered part of the Offworlder race. It's also noted that besides the Grand Minister, all the Angels revealed so far are siblings, with Kusu being the oldest.
"The New Revised Standard Version is the version most commonly preferred by biblicalscholars. In the United States, 55% of survey respondents who read the Bible reported using the King James Version in 2014, followed by 19% for the New International Version, with other versions used by fewer than 10%."
Psalms 44:19 Though you have crushed us in the haunt of jackals, and covered us with the shadow of death. (WEB JPS ASV BBE DBY NAS RSV NIV)
Psalms 44:19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. kjv
Isaiah 13:22 Wolves will cry in their castles, and jackals in the pleasant palaces. Her time is near to come, and her days will not be prolonged. (WEB JPS ASV BBE DBY NAS RSV NIV)
Isaiah 13:22
And the wild beasts of the islands shall cry in their desolate
houses, and dragons in [their] pleasant palaces: and her time [is] near
to come, and her days shall not be prolonged kjv
Jeremiah 9:11 I will make Jerusalem heaps, a dwelling place of jackals; and I will make the cities of Judah a desolation, without inhabitant. (WEB JPS ASV BBE DBY NAS RSV NIV)
Jeremiah 9:11 And I will make Jerusalem heaps, [and] a den of dragons; and I will make the cities of Judah desolate, without an inhabitant. kjv
Malachi 1:3 but Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness." (WEB JPS ASV DBY NAS RSV NIV)
Malachi 1:3And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.kjv
"explorations on the history and nature of dragons, early modern scholars
were as addicted to the topic as we are today – and Worth was no
exception. His library includes possibly the most famous early modern
text on dragons, Ulisse Aldrovandi’s Serpentum, et draconum historiæ libri duo (Bologna, 1640)."
Emblem XXV of Michael Maier, Secretioris naturae secretorum scrutinium chymicum (Frankfurt, 1687), p. 73.
An Alchemical dragon from Elias Ashmole, Theatrum chemicum Britannicum … (London, 1652), Sig. 2F1v.
Image of the ouroboros in Michael Maier, Secretioris naturae secretorum scrutinium chymicum (Frankfurt, 1687), Epigram XIV.
Image of a dragon in Johann Zahn, Oculus artificialis teledioptricus sive telescopium (Nuremberg, 1702), p. 210.
Mural of the Ramakien Epic, written by the King, the Thai version of the Ramayana, on the walls of the Temple of the Emerald Buddha, Grand Palace, Bangkok
The characteristics of a tannin, as described in Scripture, are helpful in determining what this
creature could have been. We learn that a tannin was powerful—so powerful that one, figuratively speaking, needed a
“guard” to keep it under control (Job 7:12). And according to Isaiah, it was difficult to kill. In both Isaiah 27:1 and 51:9, it is the Lord who slays the tannin. The Leviathan is described as an
incredibly strong creature in Job 41, and it is called a tannin in Isaiah 27:1, so some tanninim were
very powerful.
In Deuteronomy 32:33, Moses utilized synonymous parallelism
to equate a tannin with a cobra. When Aaron cast his rod
before Pharaoh and his servants, it became a tannin (Exodus 7:9), often understood to be some type of snake, as will be shown below. So these beasts can be quite powerful (and
presumably large), and they can also be serpentine (and presumably smaller).
Where Did Tannin Live?
Whether or not a tannin lived in the sea, on land, or both is another area of debate. Some
passages clearly place these creatures in water. We have already seen that Genesis 1:21 describes them as “sea creatures.” The Bible also
speaks of the Lord slaying the “dragon who lives in the sea” (Isaiah 27:1, NASB). Job makes much of tannin, asking, “Am I a sea, or a sea
serpent [tannin], that You set a guard over me?” (Job 7:12).
The passages mentioned earlier from Exodus 7:9–12 and Deuteronomy 32:33 reveal that a tannin can also be a land-dwelling creature. In Exodus 7:9–12 Aaron and the
Egyptian magicians are able to turn their respective rods into tanninim. Aaron’s rod turning
into a tannin mirrored the sign God had earlier given to Moses when
his staff was turned into a serpent (Exodus 4:3). The Hebrew
word used in this passage is nachash, the same word
used for the “serpent” in Genesis
3. Nachash is regularly described as a land
animal (e.g., Genesis 49:17; Numbers 21:9; Proverbs 30:19).
Tannin may not refer to just one specific creature.
Earlier, it was mentioned that Deuteronomy 32:33
equates a tannin with a cobra through the use of poetic
parallelism. This same type of
parallelism is elsewhere used to connect a tannin with a cobra (Heb. pethen). Psalm 91:13 states,
“You shall tread upon the lion and the cobra (pethen), the young lion
and the serpent (tannin) you shall trample underfoot.” Isaiah 11:8 describes pethen as creatures that live in holes in the ground. The fact
that tanninim are linked with land-dwelling snakes, such as nachash and pethen, demonstrates that some tanninim lived on
land.
The Bible shows that tanninim made their home in both the land and the sea. This is not to say
that they were necessarily amphibious, although some may have been, but that tannin may not refer to just one specific creature, and instead to a diverse category of
creatures that had some representatives in the sea and some on land.
One of the trickiest parts of this discussion involves a
misunderstanding caused by a very similar looking and similar sounding word in
Hebrew: תַנִּים (tannim), which is often translated as “jackals.” Many
early English translations of the Bible equated these two terms and rendered tannim as “dragons” instead of “jackals.” Conflating these two separate
words has led to a great deal of the difficulty in nailing down a definition
for tannin. For example, earlier it
was shown that Strong’s concordance listed “jackal” as a meaning of tannin. But this is a result of
mixing tannin and tannim.
Tannim is the masculine plural form of the Hebrew word tan, which does not appear in
singular form in the Bible. Tan is the Hebrew word for jackal, so tannim would mean “jackals,” and it appears in 15 verses in the Old
Testament. On the other hand, tannin is the singular form of the word for dragon or serpent, while the
plural is tanninim, and tannin is found in 14 verses in the Old Testament. Under its entry for
jackals (תַּן, tan), the New International Dictionary of Old Testament Theology and
Exegesis states, “The form tannîm is not to be confused with tannîn, sea
creatures.” Many of the most
well-respected Hebrew lexicons and wordbooks draw a distinction between tannin and tannim.
Perhaps the easiest way to see the significant difference between
the two words is to examine a handful of verses in which the terms appear.
Psalm 74:13 states, “You
divided the sea by Your strength; You broke the heads of the sea serpents (tanninim)
in the waters.” Notice the plural form of tannin is used to describe more than one sea serpent. Exodus 7 uses both
the singular and plural form of this word.
Then the Lord spoke to
Moses and Aaron, saying, “When Pharaoh speaks to you, saying, ‘Show a miracle
for yourselves,’ then you shall say to Aaron, ‘Take your rod and cast it before
Pharaoh, and let it become a serpent [tannin].’” So Moses and Aaron went
in to Pharaoh, and they did so, just as the Lord commanded. And Aaron cast down
his rod before Pharaoh and before his servants, and it became a serpent [tannin]. But Pharaoh also called
the wise men and the sorcerers; so the magicians of Egypt, they also did in
like manner with their enchantments. For every man threw down his rod, and they
became serpents [tanninim]. But Aaron’s rod swallowed up their rods. (Exodus 7:8–12)
Now consider how the word tannim is used. Isaiah 13:22 states, “The
hyenas will howl in their citadels, and jackals [tannim] in their
pleasant palaces.” Tannim are frequently mentioned as a picture of judgment on a city or
nation, since jackals were often observed to roam abandoned places. For example, in reference
to Edom (possibly representing other surrounding nations as well), God said, “It shall become a
habitation of jackals [tannim]” (Isaiah 34:13). The same phrase or similar wording depicting desolation is used
in Isaiah 35:7; Jeremiah 9:11, 10:22, 49:33, and 51:37.
"This week we read from parsha Eikev, deep in the last speeches from Moses to the Israelites. And boy, am I excited about this parsha! If you read Eikev all
the way through, you’ll find the blessings (and curses) God will bestow
upon the Israelites, and you’ll hear the recap of the wilderness
sojourn including what happened to the Israelites as they traveled from
place to place throughout Exodus, Leviticus, and Numbers. Within the
recap, you’ll hear this:
Take care lest you forget Adonai your God and fail to keep God’s
commandments, rules, and laws, which I enjoin upon you today… beware
lest your heart grow haughty and you forget Adonai your God—who freed
you from the land of Egypt, the house of bondage; who led you through
the great and terrible wilderness with its seraph serpents and scorpions.
And there, friends, is the buzzword of the evening: seraph.
I’d define it for you but, according to our scholars, the meaning of
the Hebrew is uncertain. There are, as there always is in Judaism, some
suggestions. First, let’s review the scene. When Moses speaks about
the seraph serpents from the wilderness, he is referencing an
incident that took place in Numbers, Chapter 21, within one of our
“complaint” scenes. Like the other complaint scenes, our Israelite
ancestors are kvetching to Moses, asking why he made them leave
Egypt only to die in the wilderness. In verse 6, it gets interesting.
In order to punish the Israelites for this behavior,
Adonai sent seraph serpents against the people. They bit the
people and many of the Israelites died. The people came to Moses and
said, “We sinned by speaking against Adonai and against you. Intercede
with Adonai to take away the serpents from us!” And Moses interceded for
the people. Then Adonai said to Moses, “Make a seraph figure and mount
it on a standard. And if anyone who is bitten looks at it, he shall
recover.” Moses made a copper serpent and mounted it on a standard; and
when anyone was bitten by a serpent, he would look at the copper serpent
and recover."
https://templeisraelwlaf.org/dragons-in-the-bible/ "Now, this scene is problematic for a lot of reasons, most notably
because God is basically telling Moses to be a serpent charmer or
soothsayer, which, according to Deuteronomy, is an abhorrent practice of
neighboring nations. More important to our study tonight is the fact
that this passage doesn’t help us understand what a seraph is,
only that they bit the people and people died, and that to fix the
problem, Moses needed to construct a copper serpent staff for people
look at to be healed.
After scouring the many commentaries and works of exegesis by noted
scholars, the most common explanation I could find was that the word seraph has the same root as the word saraph, which means “it burned.” Most therefore infer that the word seraph
means “burning one.” Well, now we’re getting somewhere. Kind of. Dr.
Jeffrey Tigay, a biblical scholar who edited the JPS commentary on
Deuteronomy, defines seraphim as “fiery serpents,” which are
“apparently serpents whose bite causes a burning sensation.” This idea
was also held by the commentators of the Jewish Study Bible, and by
Gunther Plaut in his commentary on the Torah, stating that the word seraph
can be defined as “fiery” which is “a presumed reference to snake bites
that caused an inflammation of the skin.” So what we have, then,
according to the commentators, is a snake.
But, the word Seraph appears elsewhere. Let’s turn to our friend
Isaiah, who, in chapter 6, has a vision of God sitting on a throne.
Many of you may be somewhat familiar with this passage, as it is the
origin for the liturgical phrase “kadosh kadosh kadosh Adonai Tvaot.”
Here is the scene Isaiah describes:
In the year that King Uzziah died, I beheld my God seated on a high
and lofty throne; and the skirts of God’s robe filled the Temple. Seraphs
stood in attendance on God. Each of them had six wings: with two it
covered God’s face, with two it covered God’s legs, and with two it
would fly."
Let’s pause for a moment. Isaiah the prophet’s vision of God is that
God sits on a high throne, and standing all around God are seraphs. Seraphs, apparently, have six wings and they can fly. Hold that thought. The passage continues:
And one would call to the other,
‘Holy, holy, holy!
The LORD of Hosts!
His presence fills all the earth!’
The door posts would shake at the sound of the one who called, and the House kept filling with smoke.
Let’s remove the fact that the seraph can talk, and think
about what image you conjure up when you hear this scene. This isn’t
like in Numbers or Deuteronomy where the word seraph simply precedes the word “serpent,” and leaves out the rest. No, in this scene, we get a mental image of what a seraph is. A seraph
is a creature with wings, big enough to cover God’s face. When you
combine that with the root of the word, meaning “burning one,” or
“fiery,” we get a fiery creature with wings. And when we combine that
image with the idea of a serpent, we get a flying fiery serpent. Or,
what many of us might call…a dragon. No wonder Isaiah saw a room full
of smoke! When you have dragons, you have breathing fire, and when you
have breathing fire, you have smoke.
If we go back and test our theory in this week’s parsha, we can
certainly see why God would use this creature as punishment against the
Israelites, and certainly why a bite from a seraph serpent
caused Israelites to die. Not because of a burning sensation, but
because dragon bites probably hurt. And the threat of a dragon served
well for intimidation purposes. Now, I’ve read the scholarship, the
etymology of the word seraph, the idea of angelic beings in
hierarchies, but the truth is, the answer was right in front of us. And
it’s a simple one: dragons in the Bible!
As it turns out, dragons appear in the speeches of a few of our
prophets. While Isaiah certainly talks about them the most, Jeremiah
compares the attack by Nebuchadrezzar as being “swallowed…like a
dragon,” Ezekiel compares Pharoah of Egypt as “the dragon in the seas,” and Job asks God, “Am I the sea or the Dragon that You have set watch over me?”
In the Near East literature, Ugaritic, Mesopotamian, Canaanite, dragons
run rampant in poetry, some with seven heads. In fact some Canaanite
gods, such as Baal, who end up in our Bible by the way, are told to be
born of dragons. Imagine the rabbit hole we could go down with more
investigation and study! Alas, no time tonight for that.
50 The
word which the Lord spake of Babylon, and of the land of Chaldees, in
the hand of Jeremy, the prophet. (The word which the Lord spoke about
Babylon, and the land of the Chaldeans, by the prophet Jeremiah.)
2 Tell
ye among heathen men, and make ye heard; raise ye [up] a sign; preach
ye, and do not ye hold still; say ye, Babylon is taken, Bel is shamed,
Merodach is overcome; the graven images thereof be shamed, the idols of
them be overcome. (Tell ye out among the heathen, and make ye it heard;
raise ye up a sign; preach ye, and do not ye hold back; say ye, Babylon
is taken, Bel is put to shame, Merodach is overcome with despair; its carved idols be put to shame, yea, its idols be broken in pieces.)
3 For a folk shall ascend from the north against it, which folk
shall set the land thereof into wilderness; and none shall be that
shall dwell therein, from man unto beast; and they be moved, and went
away. (For a nation shall come from the north against it, which nation
shall make its land into a wilderness; and there shall be no one who
shall live there, from man unto beast; yea, they shall remove
themselves, and shall go far away.)
4 In
those days, and in that time, saith the Lord, the sons of Israel shall
come, they and the sons of Judah together, going and weeping; they shall
haste, and seek their Lord God in Zion, (In those days, and at that
time, saith the Lord, the Israelites shall come, they and the people of
Judah together, going and weeping; they shall make haste, and shall seek
the Lord their God,)
5 and
they shall ask the way. Hither the faces of them shall come, and they
shall be set to the Lord with bond of peace everlasting, which shall not
be done away by any forgetting. (and they shall ask the way to Zion.
They shall come here, and they shall be joined to the Lord with an
everlasting covenant, which shall not be done away with by any
forgetting.)
6 My people is made a lost flock, the shepherds of them deceived them, and made them
to go unstably in (the) hills; they passed from (a) mountain into a
little hill (they passed from mountain to little hill), they forgot
their bed.
7 All
men that found (them), ate them, and the enemies of them said, We
sinned not, for that they sinned to the Lord, the fairness of
rightfulness, and to the Lord, the abiding of their fathers. (All those
who found them, ate them, and their enemies said, We sinned not, for
they have sinned against the Lord, the Beauty of righteousness, yea,
against the Lord, their forefathers’ hope.)
8 Go
ye away from the midst of Babylon, and go ye out of the land of
Chaldees, and be ye as kids before the flock. (Go ye away from the midst
of Babylon, and go ye out of the land of the Chaldeans, and be ye like
the goat-kids leading the flock.)
9 For
lo! I shall raise (up), and bring into Babylon the gathering together
of great folks, from the land of the north; and they shall be made ready
against it, and it shall be taken in the day; the arrow(s) thereof
(shall be) as of a strong man, a slayer, (and they) shall not turn again
[void].
10 And Chaldea shall be into prey, all that destroy it (all who destroy it), shall be [ful]filled, saith the Lord.
17 Israel
is a scattered flock, lions casted out it; first (the) king (of) Assur
ate it, (and) this last, Nebuchadnezzar, king of Babylon, did away the
bones thereof. (Israel is a scattered flock, for the lions cast it out;
first, the king of Assyria ate it, and then lastly, this Nebuchadnezzar,
the king of Babylon, did away its bones.)
18 Therefore
the Lord of hosts, God of Israel, saith these things, Lo! I shall visit
(against) the king of Babylon, and his land, as I visited (against) the
king of Assur; (And so the Lord of hosts, the God of Israel, saith
these things, Lo! I shall punish the king of Babylon, and his land, like
I punished the king of Assyria;)
19 and
I shall bring again Israel to his dwelling place. Carmel and Bashan
shall be fed, and his soul shall be [ful]filled in the hill of Ephraim,
and of Gilead. (and I shall bring back Israel to his dwelling place. He
shall feed, or shall graze, on Carmel and Bashan, and his soul shall be fulfilled in the hills of Ephraim, and of Gilead.)
20 In
those days, and in that time, saith the Lord, the wickedness of Israel
shall be sought, and it shall not be; and the sin of Judah shall be sought,
and it shall not be found; for I shall be merciful to them, which I
shall leave (alive). (In those days, and at that time, saith the Lord,
the wickedness of Israel shall be sought, but there shall be none; and
the sin of Judah shall be sought, and it shall not be found; for I shall be merciful to them, whom I shall leave alive.)
21 Ascend
thou on the land of the lords, and visit thou on the dwellers thereof;
scatter thou, and slay those things, that be after them, saith the Lord;
and do thou by all things which I commanded to thee. (Go thou up
against the land of Merathaim, and attack thou the inhabitants of Pekod;
scatter thou, and kill thou them, saith the Lord; and do thou by all
the things which I commanded thee.)
22 The voice of battle and (of) great sorrow (is) in the land.
23 How
is the hammer of all (the) earth broken and all-defouled? how is
Babylon turned into desert, among heathen men? (How the hammer of all
the earth is broken and all-defiled! how Babylon is turned into a
wilderness, among the heathen!)
24 Babylon,
I have snared thee, and thou art taken, and thou knewest not; thou art
found, and taken, for thou stirredest the Lord to wrath (for thou hast
stirred the Lord to anger).
25 The
Lord opened his treasure (house), and brought forth the vessels of his
wrath; for why a work is to the Lord God of hosts in the land of
Chaldees. (The Lord opened his treasure house, and brought forth the
vessels of his anger; for the Lord God of hosts hath a work to do in the
land of the Chaldeans.)
26 Come
ye to it from the farthest ends, open ye, that they go out, that shall
defoul it; take ye away stones from the way, and drive ye into heaps,
and slay ye it, and nothing be residue. (Come ye against it from the
farthest borders, and open ye it up, so that they go out, who defile it;
take ye away stones from the way, and pile ye them up into heaps, and
kill ye it, and let nothing be left alive there.)
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Mira (ミラ Mira) is an artificial being from the future and comes from the Demon Realm. He is also the Demon King, succeeding Dabura.
Mira's goal is to become the strongest being in the universe, and to achieve his goal, he integrates the DNA of various masters into himself; he and the Time Breakers seek Goku's DNA for this purpose. He is a clone known to be primarily an Earthling from the future who is also a part of the Demon Realm raceThe Tribe Naftali bore a Stag on its tribal banner, and was poetically described as a Hind in the Blessing of Jacob.
In Jewish mythology – as discussed in the Talmud (חולין נט ע"ב) – exists a giant kind of stag by the name "Keresh". He is said to live in a mythical forest called "Bei Ilai".
The stag was revered alongside the bull at Alaca Höyük and continued in the Hittite mythology as the protective deity whose name is recorded as dKAL. Other Hittite gods were often depicted standing on the backs of stags.
The Hittites (/ˈhɪtaɪts/) were an Anatolian people who played an important role in establishing an empire centered on Hattusa in north-central Anatolia around 1600 BC. This empire reached its height during the mid-14th century BC under Suppiluliuma I, when it encompassed an area that included most of Anatolia as well as parts of the northern Levant and Upper Mesopotamia.
Between the 15th and 13th centuries BC, the Empire of Hattusa, conventionally called the Hittite Empire, came into conflict with the Egyptian Empire, Middle Assyrian Empire and the empire of the Mitanni for control of the Near East. The Assyrians eventually emerged as the dominant power and annexed much of the Hittite empire, while the remainder was sacked by Phrygian newcomers to the region. After c. 1180 BC, during the Bronze Age collapse, the Hittites splintered into several independent "Neo-Hittite" city-states, some of which survived until the 8th century BC before succumbing to the Neo-Assyrian Empire.
The Bible refers to "Hittites" in several passages, ranging from Genesis to the post-Exilic Ezra–Nehemiah. Genesis 10 (the Generations of Noah) links them to an eponymous ancestor Heth, a descendant of Ham through his son, Canaan. The Hittites are thereby counted among the Canaanites. The Hittites are usually depicted as a people living among the Israelites—Abraham purchases the Patriarchal burial-plot of Machpelah from "Ephron HaChiti", Ephron the Hittite; and Hittites serve as high military officers in David's army. In 2 Kings 7:6, however, they are a people with their own kingdoms (the passage refers to "kings" in the plural), apparently located outside geographic Canaan, and sufficiently powerful to put a Syrian army to flight.
It is a matter of considerable scholarly debate whether the biblical "Hittites" signified any or all of: 1) the original Hattians; 2) their Indo-European conquerors, who retained the name "Hatti" for Central Anatolia, and are today referred to as the "Hittites" (the subject of this article); or 3) a Canaanite group who may or may not have been related to either or both of the Anatolian groups, and who also may or may not be identical with the later Syro-Hittite states.
Other biblical scholars (following Max Müller) have argued that, rather than being connected with Heth, son of Canaan, the Anatolian land of Hatti was instead mentioned in Old Testament literature and apocrypha as "Kittim" (Chittim), a people said to be named for a son of Javan.Haiti (/ˈheɪti/ (
listen); French: Haïti [a.iti]; Haitian Creole: Ayiti [ajiti]), officially the Republic of Haiti (French: République d'Haïti; Haitian Creole: Repiblik Ayiti) and formerly called Hayti, is a country located on the island of Hispaniola in the Greater Antilles archipelago of the Caribbean Sea, to the east of Cuba and Jamaica and south of The Bahamas and the Turks and Caicos Islands. To the south-west lies the small island of Navassa Island, which is administered by the United States but claimed by Haiti as part of its territory. It occupies the western three-eighths of the island which it shares with the Dominican Republic. Haiti is 27,750 square kilometers (10,714 sq mi) in size and has an estimated population of 10.8 million, making it the most populous country in the Caribbean Community (CARICOM) and the second-most populous country in the Caribbean after Cuba.
The region was originally inhabited by the indigenous Taíno people, who migrated from South America. The first Europeans arrived on 5 December 1492 during the first voyage of Christopher Columbus, who initially believed he had found India or China."The New Revised Standard Version is the version most commonly preferred by biblical scholars. In the United States, 55% of survey respondents who read the Bible reported using the King James Version in 2014, followed by 19% for the New International Version, with other versions used by fewer than 10%."
https://en.wikipedia.org/wiki/Rama_I#/media/File:104_Ramakien_Murals_(9148225737).jpg
https://answersingenesis.org/dinosaurs/tannin-sea-serpent-dinosaur-snake-dragon-or-jackal/
Descriptions of Tannin in the Bible
The characteristics of a tannin, as described in Scripture, are helpful in determining what this creature could have been. We learn that a tannin was powerful—so powerful that one, figuratively speaking, needed a “guard” to keep it under control (Job 7:12). And according to Isaiah, it was difficult to kill. In both Isaiah 27:1 and 51:9, it is the Lord who slays the tannin. The Leviathan is described as an incredibly strong creature in Job 41, and it is called a tannin in Isaiah 27:1, so some tanninim were very powerful.
In Deuteronomy 32:33, Moses utilized synonymous parallelism to equate a tannin with a cobra. When Aaron cast his rod before Pharaoh and his servants, it became a tannin (Exodus 7:9), often understood to be some type of snake, as will be shown below. So these beasts can be quite powerful (and presumably large), and they can also be serpentine (and presumably smaller).
Where Did Tannin Live?
Whether or not a tannin lived in the sea, on land, or both is another area of debate. Some passages clearly place these creatures in water. We have already seen that Genesis 1:21 describes them as “sea creatures.” The Bible also speaks of the Lord slaying the “dragon who lives in the sea” (Isaiah 27:1, NASB). Job makes much of tannin, asking, “Am I a sea, or a sea serpent [tannin], that You set a guard over me?” (Job 7:12).
The passages mentioned earlier from Exodus 7:9–12 and Deuteronomy 32:33 reveal that a tannin can also be a land-dwelling creature. In Exodus 7:9–12 Aaron and the Egyptian magicians are able to turn their respective rods into tanninim. Aaron’s rod turning into a tannin mirrored the sign God had earlier given to Moses when his staff was turned into a serpent (Exodus 4:3). The Hebrew word used in this passage is nachash, the same word used for the “serpent” in Genesis 3. Nachash is regularly described as a land animal (e.g., Genesis 49:17; Numbers 21:9; Proverbs 30:19).
Earlier, it was mentioned that Deuteronomy 32:33 equates a tannin with a cobra through the use of poetic parallelism. This same type of parallelism is elsewhere used to connect a tannin with a cobra (Heb. pethen). Psalm 91:13 states, “You shall tread upon the lion and the cobra (pethen), the young lion and the serpent (tannin) you shall trample underfoot.” Isaiah 11:8 describes pethen as creatures that live in holes in the ground. The fact that tanninim are linked with land-dwelling snakes, such as nachash and pethen, demonstrates that some tanninim lived on land.
The Bible shows that tanninim made their home in both the land and the sea. This is not to say that they were necessarily amphibious, although some may have been, but that tannin may not refer to just one specific creature, and instead to a diverse category of creatures that had some representatives in the sea and some on land.
Moses' staff changes into a dragon that threatens Pharaoh
Milstein, Rachel with contributions by Na'ama Brosh, Islamic Painting in the Israel Museum, The Israel Museum, Jerusalem, 1984, English
Confusion over Tannin and Tannim
One of the trickiest parts of this discussion involves a misunderstanding caused by a very similar looking and similar sounding word in Hebrew: תַנִּים (tannim), which is often translated as “jackals.” Many early English translations of the Bible equated these two terms and rendered tannim as “dragons” instead of “jackals.” Conflating these two separate words has led to a great deal of the difficulty in nailing down a definition for tannin. For example, earlier it was shown that Strong’s concordance listed “jackal” as a meaning of tannin. But this is a result of mixing tannin and tannim.
Tannim is the masculine plural form of the Hebrew word tan, which does not appear in singular form in the Bible. Tan is the Hebrew word for jackal, so tannim would mean “jackals,” and it appears in 15 verses in the Old Testament. On the other hand, tannin is the singular form of the word for dragon or serpent, while the plural is tanninim, and tannin is found in 14 verses in the Old Testament. Under its entry for jackals (תַּן, tan), the New International Dictionary of Old Testament Theology and Exegesis states, “The form tannîm is not to be confused with tannîn, sea creatures.” Many of the most well-respected Hebrew lexicons and wordbooks draw a distinction between tannin and tannim.
Perhaps the easiest way to see the significant difference between the two words is to examine a handful of verses in which the terms appear.
Psalm 74:13 states, “You divided the sea by Your strength; You broke the heads of the sea serpents (tanninim) in the waters.” Notice the plural form of tannin is used to describe more than one sea serpent. Exodus 7 uses both the singular and plural form of this word.
Now consider how the word tannim is used. Isaiah 13:22 states, “The hyenas will howl in their citadels, and jackals [tannim] in their pleasant palaces.” Tannim are frequently mentioned as a picture of judgment on a city or nation, since jackals were often observed to roam abandoned places. For example, in reference to Edom (possibly representing other surrounding nations as well), God said, “It shall become a habitation of jackals [tannim]” (Isaiah 34:13). The same phrase or similar wording depicting desolation is used in Isaiah 35:7; Jeremiah 9:11, 10:22, 49:33, and 51:37.After Aqa Riza
(Iranian, b. ca. 1560–d. ca. 1621)Moses and Aaron Conjuring a Dragon
“Dragons in the Bible!’
"This week we read from parsha Eikev, deep in the last speeches from Moses to the Israelites. And boy, am I excited about this parsha! If you read Eikev all the way through, you’ll find the blessings (and curses) God will bestow upon the Israelites, and you’ll hear the recap of the wilderness sojourn including what happened to the Israelites as they traveled from place to place throughout Exodus, Leviticus, and Numbers. Within the recap, you’ll hear this:
Take care lest you forget Adonai your God and fail to keep God’s commandments, rules, and laws, which I enjoin upon you today… beware lest your heart grow haughty and you forget Adonai your God—who freed you from the land of Egypt, the house of bondage; who led you through the great and terrible wilderness with its seraph serpents and scorpions.
And there, friends, is the buzzword of the evening: seraph. I’d define it for you but, according to our scholars, the meaning of the Hebrew is uncertain. There are, as there always is in Judaism, some suggestions. First, let’s review the scene. When Moses speaks about the seraph serpents from the wilderness, he is referencing an incident that took place in Numbers, Chapter 21, within one of our “complaint” scenes. Like the other complaint scenes, our Israelite ancestors are kvetching to Moses, asking why he made them leave Egypt only to die in the wilderness. In verse 6, it gets interesting. In order to punish the Israelites for this behavior,
Adonai sent seraph serpents against the people. They bit the people and many of the Israelites died. The people came to Moses and said, “We sinned by speaking against Adonai and against you. Intercede with Adonai to take away the serpents from us!” And Moses interceded for the people. Then Adonai said to Moses, “Make a seraph figure and mount it on a standard. And if anyone who is bitten looks at it, he shall recover.” Moses made a copper serpent and mounted it on a standard; and when anyone was bitten by a serpent, he would look at the copper serpent and recover."
Moses' Staff Changes into a Dragon that Threatens Pharaoh
Iran
"Now, this scene is problematic for a lot of reasons, most notably because God is basically telling Moses to be a serpent charmer or soothsayer, which, according to Deuteronomy, is an abhorrent practice of neighboring nations. More important to our study tonight is the fact that this passage doesn’t help us understand what a seraph is, only that they bit the people and people died, and that to fix the problem, Moses needed to construct a copper serpent staff for people look at to be healed.
After scouring the many commentaries and works of exegesis by noted scholars, the most common explanation I could find was that the word seraph has the same root as the word saraph, which means “it burned.” Most therefore infer that the word seraph means “burning one.” Well, now we’re getting somewhere. Kind of. Dr. Jeffrey Tigay, a biblical scholar who edited the JPS commentary on Deuteronomy, defines seraphim as “fiery serpents,” which are “apparently serpents whose bite causes a burning sensation.” This idea was also held by the commentators of the Jewish Study Bible, and by Gunther Plaut in his commentary on the Torah, stating that the word seraph can be defined as “fiery” which is “a presumed reference to snake bites that caused an inflammation of the skin.” So what we have, then, according to the commentators, is a snake.
But, the word Seraph appears elsewhere. Let’s turn to our friend Isaiah, who, in chapter 6, has a vision of God sitting on a throne. Many of you may be somewhat familiar with this passage, as it is the origin for the liturgical phrase “kadosh kadosh kadosh Adonai Tvaot.” Here is the scene Isaiah describes:
In the year that King Uzziah died, I beheld my God seated on a high and lofty throne; and the skirts of God’s robe filled the Temple. Seraphs stood in attendance on God. Each of them had six wings: with two it covered God’s face, with two it covered God’s legs, and with two it would fly."
Let’s pause for a moment. Isaiah the prophet’s vision of God is that God sits on a high throne, and standing all around God are seraphs. Seraphs, apparently, have six wings and they can fly. Hold that thought. The passage continues:
And one would call to the other,
‘Holy, holy, holy!
The LORD of Hosts!
His presence fills all the earth!’
The door posts would shake at the sound of the one who called, and the House kept filling with smoke.
Let’s remove the fact that the seraph can talk, and think about what image you conjure up when you hear this scene. This isn’t like in Numbers or Deuteronomy where the word seraph simply precedes the word “serpent,” and leaves out the rest. No, in this scene, we get a mental image of what a seraph is. A seraph is a creature with wings, big enough to cover God’s face. When you combine that with the root of the word, meaning “burning one,” or “fiery,” we get a fiery creature with wings. And when we combine that image with the idea of a serpent, we get a flying fiery serpent. Or, what many of us might call…a dragon. No wonder Isaiah saw a room full of smoke! When you have dragons, you have breathing fire, and when you have breathing fire, you have smoke.
If we go back and test our theory in this week’s parsha, we can certainly see why God would use this creature as punishment against the Israelites, and certainly why a bite from a seraph serpent caused Israelites to die. Not because of a burning sensation, but because dragon bites probably hurt. And the threat of a dragon served well for intimidation purposes. Now, I’ve read the scholarship, the etymology of the word seraph, the idea of angelic beings in hierarchies, but the truth is, the answer was right in front of us. And it’s a simple one: dragons in the Bible!
As it turns out, dragons appear in the speeches of a few of our prophets. While Isaiah certainly talks about them the most, Jeremiah compares the attack by Nebuchadrezzar as being “swallowed…like a dragon,” Ezekiel compares Pharoah of Egypt as “the dragon in the seas,” and Job asks God, “Am I the sea or the Dragon that You have set watch over me?” In the Near East literature, Ugaritic, Mesopotamian, Canaanite, dragons run rampant in poetry, some with seven heads. In fact some Canaanite gods, such as Baal, who end up in our Bible by the way, are told to be born of dragons. Imagine the rabbit hole we could go down with more investigation and study! Alas, no time tonight for that.
https://en.wikipedia.org/wiki/Qisas_Al-Anbiya
https://www.biblegateway.com/passage/?search=Jeremiah+50&version=WYC
Jeremiah 50 Wycliffe Bible (WYC)
50 The word which the Lord spake of Babylon, and of the land of Chaldees, in the hand of Jeremy, the prophet. (The word which the Lord spoke about Babylon, and the land of the Chaldeans, by the prophet Jeremiah.)
2 Tell ye among heathen men, and make ye heard; raise ye [up] a sign; preach ye, and do not ye hold still; say ye, Babylon is taken, Bel is shamed, Merodach is overcome; the graven images thereof be shamed, the idols of them be overcome. (Tell ye out among the heathen, and make ye it heard; raise ye up a sign; preach ye, and do not ye hold back; say ye, Babylon is taken, Bel is put to shame, Merodach is overcome with despair; its carved idols be put to shame, yea, its idols be broken in pieces.)
3 For a folk shall ascend from the north against it, which folk shall set the land thereof into wilderness; and none shall be that shall dwell therein, from man unto beast; and they be moved, and went away. (For a nation shall come from the north against it, which nation shall make its land into a wilderness; and there shall be no one who shall live there, from man unto beast; yea, they shall remove themselves, and shall go far away.)
4 In those days, and in that time, saith the Lord, the sons of Israel shall come, they and the sons of Judah together, going and weeping; they shall haste, and seek their Lord God in Zion, (In those days, and at that time, saith the Lord, the Israelites shall come, they and the people of Judah together, going and weeping; they shall make haste, and shall seek the Lord their God,)
5 and they shall ask the way. Hither the faces of them shall come, and they shall be set to the Lord with bond of peace everlasting, which shall not be done away by any forgetting. (and they shall ask the way to Zion. They shall come here, and they shall be joined to the Lord with an everlasting covenant, which shall not be done away with by any forgetting.)
6 My people is made a lost flock, the shepherds of them deceived them, and made them to go unstably in (the) hills; they passed from (a) mountain into a little hill (they passed from mountain to little hill), they forgot their bed.
7 All men that found (them), ate them, and the enemies of them said, We sinned not, for that they sinned to the Lord, the fairness of rightfulness, and to the Lord, the abiding of their fathers. (All those who found them, ate them, and their enemies said, We sinned not, for they have sinned against the Lord, the Beauty of righteousness, yea, against the Lord, their forefathers’ hope.)
8 Go ye away from the midst of Babylon, and go ye out of the land of Chaldees, and be ye as kids before the flock. (Go ye away from the midst of Babylon, and go ye out of the land of the Chaldeans, and be ye like the goat-kids leading the flock.)
9 For lo! I shall raise (up), and bring into Babylon the gathering together of great folks, from the land of the north; and they shall be made ready against it, and it shall be taken in the day; the arrow(s) thereof (shall be) as of a strong man, a slayer, (and they) shall not turn again [void].
10 And Chaldea shall be into prey, all that destroy it (all who destroy it), shall be [ful]filled, saith the Lord.
17 Israel is a scattered flock, lions casted out it; first (the) king (of) Assur ate it, (and) this last, Nebuchadnezzar, king of Babylon, did away the bones thereof. (Israel is a scattered flock, for the lions cast it out; first, the king of Assyria ate it, and then lastly, this Nebuchadnezzar, the king of Babylon, did away its bones.)
18 Therefore the Lord of hosts, God of Israel, saith these things, Lo! I shall visit (against) the king of Babylon, and his land, as I visited (against) the king of Assur; (And so the Lord of hosts, the God of Israel, saith these things, Lo! I shall punish the king of Babylon, and his land, like I punished the king of Assyria;)
19 and I shall bring again Israel to his dwelling place. Carmel and Bashan shall be fed, and his soul shall be [ful]filled in the hill of Ephraim, and of Gilead. (and I shall bring back Israel to his dwelling place. He shall feed, or shall graze, on Carmel and Bashan, and his soul shall be fulfilled in the hills of Ephraim, and of Gilead.)
20 In those days, and in that time, saith the Lord, the wickedness of Israel shall be sought, and it shall not be; and the sin of Judah shall be sought, and it shall not be found; for I shall be merciful to them, which I shall leave (alive). (In those days, and at that time, saith the Lord, the wickedness of Israel shall be sought, but there shall be none; and the sin of Judah shall be sought, and it shall not be found; for I shall be merciful to them, whom I shall leave alive.)
21 Ascend thou on the land of the lords, and visit thou on the dwellers thereof; scatter thou, and slay those things, that be after them, saith the Lord; and do thou by all things which I commanded to thee. (Go thou up against the land of Merathaim, and attack thou the inhabitants of Pekod; scatter thou, and kill thou them, saith the Lord; and do thou by all the things which I commanded thee.)
22 The voice of battle and (of) great sorrow (is) in the land.
23 How is the hammer of all (the) earth broken and all-defouled? how is Babylon turned into desert, among heathen men? (How the hammer of all the earth is broken and all-defiled! how Babylon is turned into a wilderness, among the heathen!)
24 Babylon, I have snared thee, and thou art taken, and thou knewest not; thou art found, and taken, for thou stirredest the Lord to wrath (for thou hast stirred the Lord to anger).
25 The Lord opened his treasure (house), and brought forth the vessels of his wrath; for why a work is to the Lord God of hosts in the land of Chaldees. (The Lord opened his treasure house, and brought forth the vessels of his anger; for the Lord God of hosts hath a work to do in the land of the Chaldeans.)
26 Come ye to it from the farthest ends, open ye, that they go out, that shall defoul it; take ye away stones from the way, and drive ye into heaps, and slay ye it, and nothing be residue. (Come ye against it from the farthest borders, and open ye it up, so that they go out, who defile it; take ye away stones from the way, and pile ye them up into heaps, and kill ye it, and let nothing be left alive there.)