‘Cherubim and Seraphim’ in context of Igbo, Hebrew, Assyria, and Kemit, using El Roi (God of Light) (II)

Part II

By Sampson Iroabuchi Onwuka

The El Olam or El Oroi, which appear Genesis 21.33, was interpreted by everyday Bible teachers like the rest of us, as a God of Light, a title Abraham used in making an offering to God when he saved from the enemies. It is not wrong to indicate that nearly all the places in the Bible where the names of God were used, they were used with some degree of emphasis on the miracle and the incident of Sacrifice involves a very important. These exercises eventually led to the altar of God. The presence of still-like angels called Cherubs in worshipful manner at the Altar of God of Israel reveal some degree of unusual importance to the beginning and the age of these Israeli altars of God and why these altars are of great importance.


These Cherubs are supposed guard the altar of God and ark of God, for in history, great warrior creatures such as lion, Bull, Eagle (sometimes Griffin or a Vulture) or the face of man, are used to guard ancient religious people of Near EAST – particularly Egypt – to protect the soul of a departed King. The Soul and Body of the King of Assyria for instance is generally left open and placed on a high mountain or an elevated rock and besides these open coffins will be the image of a creature which is left to guard it. In real history, soldiers of Near EAST and Assyria are in high alert when the King is about to die. Such spectacular is accompanied by the lush of creatures at its coffin during which ceremonies are offered to heavens to reach the soul of the ‘Released Servant’ of El (Most High). It is Egytians more than any one that transformed these practices from normal to rock formations.


We may say that the presence of these Cherubs as guardians in the Levitical outline for constructing the ark of God, reveal that the altars of Jewish essence started with a practice, and that practice is neither far from Egyptain practice or far from near pagan practices of Near EAST. It is easier to perhaps say that the practice is actually closer to emblems of Nerids on Egyptian altars than anything else, and perhaps, it is not wrong to draw enough comparison between the Israel altars and the Ziggurats of Mesopotamia. These Ziggurats of Mesopotamia began as outlines of mountains and high places above the waters or many waters that occasionally overflow in the Mesopotamia.


Once every now and then, – with due to respect 2, 000 years – it is believed that the waters of Mesopotamia oveflows and covers the Seas, the highlands in the land of two rivers and the mountains where people live. Through much of world history, the episode is believed to have given reason for the offering of sacrifice on high place – where the high place is the most surviving pinnacle of a mountain after the waters are receded. Point of import would be the sacrifice made by Noah after the Raven has confirmed that the waters have dried up


This term appear in similar fashion in Phoenician text as the “God Almighty” or the “Everlasting Sun”, a serious memises on light everlasting – a mere domestic term describing the eminence of the sun but now preserved as also a meaning for God. The transfer of essence from astrological objects in the sky to events and believes here on earth is believed by many as the casaulity of of most religious beliefs. Apart from this unfortunate destiny, it is the above prescription is the literal meaning of the word metamorphoses.


The main point is that El in context of Phoenician and Ugaritic language is used to alternately describe images exulted or set on high, images like the Sun, where as Oro or Oroi, at least in Igbo if not in Yoruba refers to revelation and not necessary light. We have also indicated that the reason exist for the argument to be made about the word Ra in terms of Igbo and in terms of Hebrew. In fact, Ra is an African term (Egyptian) meaning Sunlight or the ‘eye’ of the Sun, as if to say as with Igbo ‘anya’. The exaltation of Ra as Sun is and was for the Egyptian, the fitting term for God – most high God. It is fitting to remember that these terms generally refer to God as a mere adoration in praise of the all-knowing, inaccessible, only wise God. This point makes it clear that Ra is not the name of God despite the etymological innuendo.

Part II b

When we read for instance, guardians of light or the guardians of light, we are only trying to uncover the left and right of the word ‘Cherubim’. This word Cherubim – meaning the guardians of light and in this case God of light – does not fly in the face of very similar terms such Che`roi – as if to play on the term Cheroi-b-im , where the last two letters ‘im’ is by itself a morpheme of a thing and nothing more. Far too common will the direct implication of the term ‘guard’ or ‘guardian’, in context of Igbo language. The meaning of the term ‘guard’ or ‘guardian’ in Igbo means ‘’Iche nche’ and ‘onye nche’ respectively.


These terms ‘nche> guard’ or I che nche > to guard exfoliates here the particulars of term Che’ in terms of Che-roi, literally indicating that the guardian of light as in ‘El Roi’ descends with care to ‘Guard/Guardian of Roi’ ‘Guard of Rah’ ‘Che of Ra’ or in Igbo ‘Ne’ Che Rai’ ‘N’ Che roi’ Cheroi’ (plural ndi n’eche ra) and then the inflectionary ‘im’ as in ‘Che-roi-im’. This short play is mere distraction from Kemit, ‘2 cents’ away from Nigerian Igbo, literally meaning in Igbo> Guardians of Light, Guardians or Sons of Light (one of which believed to be Lucifer, so to speak a certain Satan) or, Guardians of the throne or Altar of God. In angelology, these creatures besides man are surposed to be closer to God.


In the circumstance we may also re-introduce in this context, a term called ‘Seraphim’, meaning-, or at least referring to those ‘who Worship God’. The immediacy of the term r\a\\ aph preceding the ‘im’ implies a plural tense, a morpheme of things. As such the main event in the term Cherubim or Seraphim is the ‘two’ letters preceeding the didactic ‘Roi’ or Ra-ph’, portending God. We explicating that the word ‘Sera’ is the same word as ‘Fera’. We are trying to show plurality in these names in context of it Kemit origins, for instance Fe means in Kemit, worship or worshipful, and represented with a symbol of a snake (s) on a tree, a pole.


Snake on a pole is a symbol of Ra worship, a symbol equal in later years to pyramid sign, which began its career as a symbol of duck or griffin, pointing its beacon to the group. This is letter N which is older than the letter Z that it became in hands of the Greeks. N symbol is the original symbol of the Pyramid; that is, Temple of Amon where the four forces seem to have started. N is the letter 4 but this particular letter is ‘ignobly’ pronounced ‘D’ for reason of 10 page discoursion, but can reduced to the difference and confusion over terms such as Nesus (Nexus), Ze-(s)us (Zerxer, Xerxer), and Jesus.


These names refer to the ‘followers’ or simply the follower, for instance, Shemuzo Rah or Shemuzo Horah, translated ‘of the party or Ra’, or ‘followers of Ra’, is a term describing a party after the will of Ra, like Shem who covered the nakedness of his father – whose name cannot be complete as Shem. Where as a single expression of a man or woman or chief who followers Rah, may be described as nsus Rah (Nesus Rah). In essence, the symbol of N is a beacon of the duck or griffin pointing to the earth and is a Horus (servant, son, followers), it looks like an upturned and slanted Z – as if to push the Z forward on its head – it is the look of N is slant position towards the right.


In one strange Way, Zeus means Nesus or Nexus, which refers to Knosus and in modern term ‘Gnostic’. The word Zeus is hardly complete and means to suggest that Zeus Rex as it appears in its entirety shows that the name refers to a particular kind, that Zeus was a Nesus Ra>Nexus Rex, and perhaps the solution to the riddle of Zeus as head of The incident of light also indicate that much as the statement about God inspire all kinds of interpretation about God of light and righteousness, but of the Sun elevated as a resplescedent light.


In reality to the themes of the Sun religion, I dare say that terms such Zorastra may or may not only be reduced to the followers of the divine pre-eminence of Rah or the movement of the Sun as we with the Magi and Chaldeans. Among these traveling pants of hordesmen mistaken as Aryans as after their horses as opposed to their names ‘sons of Rah”, we may look at the error of seeing the burial site and Tomb of Darius I of Persia at Naksh-i-Rustam in the form of a Huge Cross as a courseway with no direct significance ot the term Rustam, but celebrating a coming of a ‘messiah’ (King of Kings) who the Magi of Persia under Smendes spoke of following the death of Cyrus.


These Magii opposed and rebelled against Cambysses who survived the War with Egypt and returned to massacre these Magii. According to them, Cambysses was not the Chosen or the promised the King of Kings. Neither was Darius. Cambysses died on his way back from war in Egypt and Darius became head of Persia. But the word Darius began with the symbol of Pyramid ∆ and then Aryanvus; ∆ arya(v)nus pronounced by those we may now call Afrocentrics and eventually Arabs as ‘∫aryavus’ or the term ‘fa(e)aryanus’ which is Greco, but nicely done as fe-aryan –possible a Fera>Pharoah.


In essence, the D is derived from pyramid symbol which usually means worshippers of Rah, or speaks of the divinity of Ra, like a snake on a pole simple whose marginal enfleshing is the lower f, now known as one of the S symbols. Same will cast enough light on why the incident of the bible about Moses has more to do with incident of Numbers 21;48, “where the Lord said to Moses “Moses to put a snake on a Pole; anyone who is bitten can look at it and live”, apparently, this all about language and symbols of the language – with or without Egyptian influence.


By that we suggest that Che-roi or Se-raph are terms within itself, local and domestic in meaning, for sure, Cheroi or Cherub is a portmanture of two miniature words ‘che’ and ‘roi’, words respectively meaning ‘guard’ and ‘light’ – fact perpetual to ’the guardians of light’ as in Ndi N’eche Ra (Roi). Then the term Seraph is also driven by two major words ‘Se’ and ‘ra’, meaning perhaps ‘worship’ and ‘God’, that Se is the older version of the letter F, that it is the lower majuscule of the letter F, being f that in sound similar and same as s. For this lower f placed at some angle (degree) to the right shows its orign to ‘fe’ is actually a snake on tree, a pole with an s looking symbol…..


Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s

%d bloggers like this: