Oedipus Aegyptiacus in the context of "Remphan"

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⭐ Core Definition: Oedipus Aegyptiacus

Oedipus Aegyptiacus is Athanasius Kircher's supreme work of Egyptology. The three full folio tomes of ornate illustrations and diagrams were published in Rome over the period 1652–54. Kircher cited as his sources Chaldean astrology, Hebrew kabbalah, Greek mythology, Pythagorean mathematics, Arabian alchemy and Latin philology.

In the book, Kircher attempted to translate Egyptian hieroglyphs. His primary source for the study was the Bembine Tablet, a bronze and silver tablet depicting various Egyptian deities with Isis as its centre. The work is representative of antiquarian scholarship in the late Renaissance. Kircher' renditions of hieroglyphic texts are wordy and portentous, though rather speculative in nature. He interpreted the frequent references to the sayings of Osiris in the original Egyptian text as suggestive references to the throne of Isis, the treachery of Typhon, and the vigilance of Anubis.

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👉 Oedipus Aegyptiacus in the context of Remphan

Remphan (also spelled Rephan; Koine Greek: Ῥαιφάν) is a term used by Stephen at the time of his martyrdom in the Book of Acts 7:43 in the New Testament, in reference to a specific object of idolatrous worship:

According to some Biblical scholars, the name refers to the Hebrew Kiyyun or Chiun (Hebrew: כִּיּוּן), mentioned in Amos 5:26. Since the words "Kiyyun" ("Chiun") and "Remphan" are each hapax legomena, there is debate whether they are meant as common or proper nouns. It is generally presumed that both remphan and chiun refer to the planet Saturn.

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Oedipus Aegyptiacus in the context of Names of God

There are various names of God and many titles that refer to God, many of which enumerate the various qualities of a Supreme Being. The English word god (and its equivalent in other languages) is used by multiple religions as a noun to refer to different deities, or specifically to the Supreme Being, as denoted in English by the capitalized and uncapitalized terms God and god. Ancient cognate equivalents for the biblical Hebrew Elohim, one of the most common names of God in the Bible, include proto-Semitic El, biblical Aramaic Elah, and Arabic ilah. The personal or proper name for God in many of these languages may either be distinguished from such attributes, or homonymic. For example, in Judaism the tetragrammaton is sometimes related to the ancient Hebrew ehyeh ("I will be"). It is connected to the passage in Exodus 3:14 in which God gives his name as אֶהְיֶה אֲשֶׁר אֶהְיֶה (Ehyeh Asher Ehyeh), where the verb may be translated most basically as "I Am that I Am", "I shall be what I shall be", or "I shall be what I am". In the passage, YHWH, the personal name of God, is revealed directly to Moses.

Correlation between various theories and interpretation of the name of "the one God", used to signify a monotheistic or ultimate Supreme Being from which all other divine attributes derive, has been a subject of ecumenical discourse between Eastern and Western scholars for over two centuries. In Christian theology the word is considered a personal and a proper name of God. On the other hand, the names of God in a different tradition are sometimes referred to by symbols. The question whether divine names used by different religions are equivalent has been raised and analyzed.

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