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The Racist Judgment Of Africa By Moses

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Bianca
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« on: May 25, 2009, 09:35:39 pm »









                                          The Racist Judgment of Africa by Moses



                             False Evidence in an Ancient Fraudulent Legal Criminal Case
 





The following is the result of a 19-year investigation of why

Moses cursed Africans to perpetual slavery in the book of Genesis.

 

Why Africans

According to what is written in the Bible, Africa played a significant part in the lives of Hebrews… This despite there not being any archaeological evidence that supports the events or people contained in Genesis and Exodus. But, according to what is actually written in Genesis, Africans provided support, food, and employment to Hebrews from Abraham to Joseph and his entire family.

 

So how did it happen Africans are cursed in the Bible? And which Hebrew would have had anything against Africans? It was Moses. Of all the people in the Bible, Moses is the one who not only disliked Africans, but he is also the only Hebrew, in Genesis and Exodus, who actually murdered or otherwise harmed any Egyptian. It is really too bad because, as future king of Egypt, he could have really helped his Hebrew people who were living in Egypt.
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Bianca
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« Reply #1 on: May 25, 2009, 09:40:04 pm »









Moses Wrote the First 5 Books of the Bible



Important to the understanding of all this is the detailed reading of the Bible, specifically Genesis and Exodus. These two first books of the Bible have been credited to have been written by Moses.

 

He, was not only a Sephardic Jewish Arab, born and raised as an Egyptian prince, but it was Moses who wrote the foundation to what eventually became the Bible – Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

 

The word Bible” is derived from a Greek word meaning “books.” The Bible is a collection of writings by various authors, with the Hebrew Bible called “Tanach.” Of the Old Testament, there are three parts:

 

The Law, sometimes called the Five Books of Moses (“Torah” in Hebrew and ‘Pentateuch’ by Christians)

The Prophets, (“Neviim” in Hebrew  consisting of 21 books in Christianity and 8 in Judaism)

The Writings (“Ketuvim” in Hebrew and “Hagiographa” by Christians consisting of13 books in Christianity and 11 in Judaism)
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« Reply #2 on: May 25, 2009, 09:45:51 pm »









Understanding the Egyptian, African, Upbringing of Moses



Equally important is the thorough understanding of the upbringing of Moses in the Egyptian royal family palace. Moses grew up as an Egyptian Prince who was adopted by the King of Egypt’s daughter, thus Moses was the adopted son of the royal princess and adoptive grandson of the Egyptian king. As an Egyptian prince, Moses was in line to become king of Egypt one day.

 

He was well educated and was taught to read and write. As future king he would have also been the spiritual leader of the Egyptian people, so he was thoroughly trained in the principles and practice of the Egyptian religion.

 

You see, the Egyptian king was not only responsible for governing the country. He was also responsible for interpreting the will of God and communicating it to the Egyptian people. There was so much he would need to know as future king, it would have been imperative that the training of Moses in the Egyptian religion begin when he was very young.
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« Reply #3 on: May 25, 2009, 09:48:00 pm »









Moses Studied Egyptian Law



In addition to academic and religious education and training, Moses would have intimately learned Egyptian law.

Egyptian law was based upon the Egyptian religion and it was the so-called “Principles of Ma’at” that guided law; 42 practical principles of life from where Moses would later derive the “10 Commandments” law.

And the ancient Egyptian religious principles he learned growing up would form the basis of all religious instruction he would provide to the Israelites in the wilderness, even becoming the cornerstone of Judaism, Islam, and Christianity.

 




These are the 42 principles of Ma’at that Moses learned growing up:

 

1. I have not committed sin

2. I have not committed robbery with violence

3. I have not stolen

4. I have not slain men and women

5. I have not stolen food

6. I have not swindled offerings

7. I have not stolen from God

8. I have not told lies

9. I have not carried away food

10. I have not cursed

11. I have not closed my ears to truth

12. I have not committed adultery

13. I have not made anyone cry

14. I have not felt sorrow without reason

15. I have not assaulted anyone

16. I am not deceitful

17. I have not stolen anyone's land

18. I have not been an eavesdropper

19. I have not falsely accused anyone

20. I have not been angry without reason

21. I have not seduced anyone's wife

22. I have not polluted myself

23. I have not terrorized anyone

24. I have not disobeyed the law

25. I have not been excessively angry

26. I have not cursed God

27. I have not behaved with violence

28. I have not caused disruption of peace

29. I have not acted hastily or without thought

30. I have not overstepped my boundaries of concern

31. I have not exaggerated my words when speaking

32. I have not worked evil

33. I have not used evil thoughts, words or deeds

34. I have not polluted the water

35. I have not spoken angrily or arrogantly

36. I have not cursed anyone in thought, word or deed

37. I have not placed myself on a pedestal

38. I have not stolen that which belongs to God

39. I have not stolen from or disrespected the deceased

40. I have not taken food from a child

41. I have not acted with insolence

42. I have not destroyed property belonging to God
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« Reply #4 on: May 25, 2009, 09:51:44 pm »









Moses Spoke and Wrote in the Language of the Ancient Egyptians



As for language, Moses would have learned the language of the royal family – the language of the Egyptians. But the royal language was not just any language.

 

It is well known that Ethiopia was part of ancient Egypt, with some Egyptologists going so far to claim that Egypt was actually a part of Ethiopia. That being said, it is Amharic that survives as the Egyptian language (click here to see the Egyptian ancient ruins of the Temple of Ama-Ra in Ethiopia). More specifically, Amharic survives as the language of the ancient Egyptian royal family and the official language of the nation of ancient Egypt.

 

To clarify this point, the ancient Egyptian writings go back more than 6000 years, to before 3100 BC when Egypt began as a unified nation. The words in Amharic always existed in the ancient Egyptian language.

To see that this is the case, E.A. Wallis Budge, former curator of the British Museum Collection of Egyptian Artifacts, published a 2-volume English dictionary of over 28,000 Egyptian words. Amharic speakers can read the dictionary and can easily recognize the words as Amharic.

Non-Amharic speakers can obtain an English-Amharic dictionary (a good one is by Amsalu Aklilu) to cross-reference the words. So whether you want to look at Amharic as the ancient Egyptian language or the ancient Egyptian language as Amharic, regardless the words are the same in both languages.

 

So while the written ancient Egyptian language dates to at least 3100BC (5100 years ago), the Biblical dialects of Hebrew only date to the 1300BC (3300 years ago), the time in which the Hebrews are written by Moses to have finally left Egypt with the Egyptian culture intact (from 400 years living there).

Moses was an ancient Egyptian speaker, having been raised as an Egyptian, and therefore it makes sense that the Biblical Hebrew would actually come from the language of Egypt… and not the other way around.

 

Hence, no African language, including Ge’ez, Tigrinya, or Amharic can be “Semitic” (from the Moses concocted, “Shem,” son of the fictitious Noah) since the words in those Ethiopian and Eritrean languages are clearly documented as existing at least 1800 years before Hebrew.

Even the oldest so-called “Semitic” language, Akkadian, dates only to 2500BC, making the ancient Egyptian and Amharic nearly 1,000 years older. This shows how it was a mistake for Moses to falsely claim that African culture, such as language, could have come from Hebrews.

Again, Hebrew culture can only be from African culture, not the other way around.

 

This is the language Moses knew how to speak and write. All the names of God and the people Moses wrote about in Genesis were constructed by him from ancient Egyptian and thus Amharic words. We will see these names below. But, as Egyptian prince trained to be a religious leader, it is not surprising that he wrote the first five books of the Bible that laid the foundation for Judaism, Islam, and Christianity.
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« Reply #5 on: May 25, 2009, 09:53:10 pm »









Moses As Judge and Prosecutor of the Egyptian Africans



Moses intimately knew and understood not only the principles of just and upright living from the 42 “Principles of Ma’at”, but he also understood the Egyptian creation story that he used as the beginning of Genesis and thus his legal case against the Egyptian Africans.

 

This legal case appears not only to be against the Egyptians, who he feels unjustly took advantage of the Hebrews in accepting their servitude in exchange for food and land, but Moses also appears to be standing in judgment of the Hebrews, too, for going into Egypt for it.
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« Reply #6 on: May 25, 2009, 09:55:11 pm »









Moses As a Legal Prophet



In ancient Egypt, judicial law was administered by the “vizier” who represented the king of Egypt to the people.

The vizier was called a prophet – the “Prophet of Ma’at”.

But during the time of Moses, Egypt’s kings also began administering justice and Moses would have been trained to do this in addition to learning other aspects of Egyptian law. And the ability to write was important because he would have had to leave a written record of the case and judgments he handed down.

 

So Moses, as a Prophet of Ma’at or prophet of the law, appears to begin a legal case against both the Egyptians and the Hebrews recorded on scrolls that later became books of the Bible. In the legal case, Moses appears to be suing the Egyptian Africans, which he would judge and hand down a sentence. The problem is that Moses, instead of only taking out his justice (to whom he was filing the lawsuit with is unclear) on the Egyptians, he hands down his sentence to affect all Africans.

 

In Egyptian legal proceedings, judges acted as prosecutor, too. So Moses would not only judge the case and hand down sentences, but he would also ask probing questions related to the case, first giving the defendants the opportunity to plead guilty or innocent.
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« Reply #7 on: May 25, 2009, 09:56:45 pm »









The Legal Case Against Africa – Opening Remarks



Moses begins his case ( Genesis 1) acknowledging God as the creator of all things, all life, and mankind. What Moses describes in Genesis 1 and 2 is the creation story of the Egyptians, because his description is what he knew to be the Egyptian creation story, adding the creation of the Hebrews later in Genesis 3:



God is responsible for creating the heaven and Earth

God is responsible for creating the air and the seas

God is responsible for creating the Sun (Ra), the Moon (Ah) and stars
 
God is responsible for creating animals and plants
 
God is responsible for creating humans

God is responsible also for creating Hebrews
 


With the creation of humans and with his understanding of Egyptian law, Moses knew that in Egyptian law God created all men equal and if this equality were violated, the fault was man's. But there was also an Egyptian belief that persons of similar social and financial status should be treated similarly before the law. Hebrews were in no way similar to that of the Egyptians, so Moses was much more severe against the Egyptians than the Hebrews in his judgments and sentences in this legal case.
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« Reply #8 on: May 25, 2009, 09:58:07 pm »









Evidence Against The Egyptians and Hebrews



Moses continues his opening remarks in a story of “Adam & Eve,” with Israel (Jacob) represented by the character “Adam” in the story and Israel’s children/descendants represented by the character “Eve.” The serpent of the story is written by Moses as “Nachash” (“a shining one” in Hebrew) is actually related to both the ancient Egyptian “Nashu-t-Nen” evil serpent-fiend related to corn and flax fields (serpents in ancient Egypt and ancient Ethiopia were always associated with corn and flax fields) and Netch-t, the name of the ancient Egyptian white “shining” serpent that is on the ancient Egyptian royal crowns (“netch” in Amharic means “white”).

 

Here Moses states that his evidence to be presented will prove:

 

The Hebrews were provided by God with suitable land to live on, East of Egypt (Genesis 2:8-9 “And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food;”)
 

The Hebrews should have maintained their autonomy East of Egypt and that going to Egypt, even for food in times of famine, would unnecessarily subject the Hebrews to a weak social position because the Egyptians were a highly sophisticated and knowledgeable people (Genesis 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”)
 

While the Hebrews may have frequently suffered through famine, they were not “not ashamed” in their suffering – they were all of equal social status outside of Egypt and only by going to Egypt would they become peasants and feel shame of their lack of sophistication and knowledge (Genesis 2:25 “And they were both naked, the man and his wife, and were not ashamed.”)
 

That Egypt was the most sophisticated nation at the time (Genesis 3:1 “Now the serpent [Nachash] was more subtil than any beast of the field which the LORD God had made.”)
 

That the Egyptians committed a crime by allegedly luring the Hebrews to Egypt with food in order to subject them to servitude (Genesis 3:1 “… And [the serpent] said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?”)
 

That the Hebrews committed a crime by going to Egypt for the forbidden food that would actually lead to their deaths in the wilderness (Genesis 3:3 “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.”)
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« Reply #9 on: May 25, 2009, 09:59:42 pm »









The Alleged Crimes



Next, Moses summarizes, through the “Adam & Eve” story, the legal crimes:

 

That for the Egyptians broke the Egyptian law – Principle of Ma’at #23, “I have not terrorized anyone” – when they allegedly lured the Hebrews to Egypt only to later mistreat them (Genesis 3:11 ”And he said, Who told thee that thou wast naked?…”
 

That the Hebrews broke the law of God not to go to Egypt for the food (Genesis 3:11 “… Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?”
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« Reply #10 on: May 25, 2009, 10:00:45 pm »









Defense Statements



Next, Moses summarizes, through the “Adam & Eve” story, the defense statements he will show were given by the defendants, the Egyptians and Hebrews:

 

Defensive statement of Israel , in the words of “Adam,” for having eaten the food brought from Egypt by his sons (Genesis 3:12 “And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.”)
 

Defensive statement of the children of Israel, in the words of “Eve,” for having acquired the food from Egypt (Genesis 3:13 “And the woman said, The serpent beguiled me, and I did eat.”)
 

Defensive statement of the Egyptians (none provided in Genesis or Exodus by Moses)
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« Reply #11 on: May 25, 2009, 10:02:00 pm »









The Legal Judgments and Sentences



Finally, Moses summarizes, through the “Adam & Eve” story, the legal judgments and sentences he is handing down:

 

Judgment and sentencing of Egypt (Genesis 3:14-15 “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”
 

Judgment of the children of Israel (Genesis 3:16 “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”
 

Judgment of Israel to be suffered by his descendants (Genesis 3: 17-19 “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
 

Additional sentencing that the descendants of Israel are to be removed from Egypt and taken back to the East (Genesis 3: 23-24 “Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.”)
 

The removal of the Israelites from Egypt by Moses, himself, ends his summary.
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« Reply #12 on: May 25, 2009, 10:03:11 pm »









A Criminal Case Falsely Documented by Moses



If the Hebrews would have complained to Moses about their situation and treatment in Egypt, Moses could have judging a civil case against the Egyptians. But the Hebrews did not. This case is a criminal case brought by Moses as prosecutor and judge. But in ancient Egypt law, victims would have to bring their defendants to court and since the Hebrews were not claiming any injury nor action against the Egyptians there was no real testimony or evidence to give.

 

In fact, the Israelites refused to take part in Moses’ action against Egypt, so it could not be a civil case. For this reason, Moses created it as a criminal case. And while Moses claims to represent the Hebrews as been harmed by the Egyptians, it is really only Moses who feels harmed. The Hebrews once in the wilderness told Moses, “didn’t we tell you to leave us alone so we could serve the king?”
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« Reply #13 on: May 25, 2009, 10:05:26 pm »









Fraudulently Concocted Witness Testimony by Moses



In ancient Egypt, Moses knew that it was important to put witness testimony into writing. Even though Egyptian law considered witness testimony more credible than written evidence, since the Hebrews felt no harm by the Egyptians, Moses was forced to generate false written testimony that primarily would serve to convict the Egyptians of the crimes that Moses claims and judges in the case.

 

Worse of all, and most heinous, the testimony that Moses fraudulently generates is that said to be direct testimony of God.

 

In essence, by generating false evidence, Moses creates a fraudulent claim with his own fraudulent conviction of the Egyptians, all to satisfy his racism against the Egyptians and African people. This was against the 19th principle of Ma’at that Moses learned growing up, “I have not falsely accused anyone.”

 

First, we read the chief false evidence and fraudulent testimony given by Moses in the case:

 

That Israel (Jacob) knew he was not to go to Egypt for food, even in times of famine, because Moses writes a false historical account that Israel’s father, Isaac, was told not go to Egypt by God when there was a famine (Genesis 26: 1-2 “And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:”)
 

That Israel, in order to not disobey the command given to his father not to go to Egypt, instead tells his sons to go to Egypt to bring back food, yet another false historical account written by Moses (Genesis 42:1-2 “Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another? And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.”)
 

That the Egyptians, through Joseph [Cain the farmer] led his Israelite brothers [Abel the shepherd] to their permanent servitude in Egypt, and later death in the wilderness, in revenge for the attempted murder of Joseph by his brothers (Genesis 37:23-24 “And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; And they took him, and cast him into a pit: and the pit was empty, there was no water in it.”)
 

 That the Israelites sold themselves into servitude to the Egyptians, which may not be untrue since the Israelites were sure to have preferred the plentiful food in Egypt to famine and starving in Canaan (Genesis 47:19 “Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.”)
 

In order to create the false testimony and fraudulent evidence referenced above, Moses had to make up the people in the evidentiary evidence. His mistake, leading to the uncovering of this, was the making of the names reflect each falsely generated person’s role in Moses’ concocted stories, instead of the conditions o their birth.

 

To not appear obvious, Moses could also have concocted the claimed ancient Hebrew ancestors from names in pre-Egyptian Hebrew – Hebrew before the contact with Egyptians. The names made up of purely Hebrew words could have been largely untraceable and harder to prove as lies. Instead, Moses used the Egyptian language, Amharic surviving as the royal and official language of Egypt, to concoct the names of people who never existed.

 

The names for God and those of Adam, Eve, Noah, Cham, Shem, Japheth, Abram, Isaac, Ishmael, Jacob, Israel, and Joseph were all directly concocted personally by Moses from the Amharic surviving language of the Egyptians, he knew fluently.

 

In understanding the names Moses made up for this false evidence, you must first understand the name "Ah", represented by the Moon in ancient Egypt for its nighttime light-giving aspects – in Amharic the word "ahye" means sight. As a wanted murderer and later as a wanted thief, Moses was wise to travel at night, guided by the light of the Moon, or “Ah” ancient Egyptian deity of the Moon.
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« Reply #14 on: May 25, 2009, 10:06:49 pm »









Fraudulently Concocted Names of People for the Case by Moses



Following are the names Moses concocted, their known Hebrew meanings and the actual ancient Egyptian/Amharic words that Moses used to make up the names, with "Ah" always meaning "God":

 

Biblical name: Elohim [Al-Ah-im] (the name Islam derives "Allah" or "Al-Ah")

Known Hebrew meaning: "God"

Actual Amharic word: "al" = there is / "im" = majesty (Hebrew)

Final meaning: the-God-of majesty

 

Biblical name: Yahwe [Ye-Ah-w]

Known Hebrew meaning: "God"

Actual Amharic word: "ye" = of / suffix "w" = the

Final meaning: of-God

 

Biblical name: Adonai [Adon-Ah]

Known Hebrew meaning: "God"

Actual Amharic word: "adane" = rescue (somebody)

Final meaning: rescuing-God

 

Biblical name: Adam [Ah-Dam]

Known Hebrew meaning: "reddish"

Actual Amharic word: "dem" = blood

Final meaning: God's-blood

 

Biblical name: Eve [Haya]

Known Hebrew meaning: "life"

Actual Amharic word: "hayawt" = life

Final meaning: life (giver)

 

Biblical name: Noah [No-Ah]

Known Hebrew meaning: "rest"

Actual Amharic word: "na" = come

Final meaning: come to-God

 

Biblical name: Shem [Shem]

Known Hebrew meaning: "name" / "famous"

Actual Amharic word: "sem" = name / "sim tiru" famous

Final meaning: name/famous

 

Biblical name: Ham [Cham]

Known Hebrew meaning: "hot" / "slander"

Actual Amharic word: "sim matfat" = slander

Final meaning: spoke evil against (Noah)

 

Biblical name: Japheth [Ye-fet]

Known Hebrew meaning: "open" / "expand"

Actual Amharic word: "kefete" = open

Amharic meaning: of God-expanded

 

Biblical name: Abraham [Abr-Ah-im]

Known Hebrew meaning: "outcast"

Actual Amharic word: "abarara" = outcast

Final meaning: outcast-of God-who is great

 

Biblical name: Ishmael [Ah-Shmeal]

Known Hebrew meaning: "God hears"

Actual Amharic word: "sema" = hears

Final meaning: God-hears

 

Biblical name: Isaac [Ah-Sac]

Known Hebrew meaning: "laugh"

Actual Amharic word: "saq" = laugh

Final meaning: God-laughs

 

Biblical name: Jacob [Ye-Cob]

Known Hebrew meaning: "hold the heel"

Actual Amharic word: "aqeba" = prohibit

Final meaning: of God-prohibited

 

Biblical name: Israel [Ah-Sar-El]

Known Hebrew meaning: "struggled with God"

Actual Amharic word: "sera" = work

Final meaning: God-worked-person

 

Biblical name: Joseph [Ye-Sef]

Known Hebrew meaning: "may God increase"

Actual Amharic word: "sefi" = voluminous

Final meaning: of God-increased

 

It is important to note that while all the names above were concocted from the role played in Moses’ false evidence, it is only Moses’ own name, while also reflecting the Egyptian language since it was given to him by the royal Egyptian princess, is the only name in Genesis that was reflective of the normal way of naming a person – the conditions of birth:

 

Biblical name: Moses

Known Hebrew meaning: "taken out"

Actual Amharic word: "mwasasa" = pull out

Final meaning: pulled out (of the river)
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