Ryan Steed Parks Truth Shall Prevail (official)チャンネル 韓国人の古代イスラエルの祖先：扶余（Buyeo）Ancient China’s Hebrew Connection: ... (English Edition)

動画2026は韓国関連、

書籍2021は中国関連、

後者で Ryan Steed Parks氏は李祖白と同じ指摘をしている。

天壇についても記述している。

著作巻末に参考文献リストが欲しかった。

ヘブライ語（および同系の古代言語）における mato という響きの言葉は、主に以下の2つの意味や文脈が挙げられます。

1. 「死」「死ぬ」（Mot / Mut / Mavet）

ヘブライ語の基本的な語根で、「死ぬ」を意味する動詞の原形は מוּת（Mut / Mot） と綴ります。 [1, 2]

• 意味： 「死」「死ぬ」「死体」
• 補足： 聖書の一節（創世記など）にある「必ず死ぬ」というフレーズでも Mot という響きが使われています。チェスの「チェックメイト（王の死・詰み）」の語源（アラビア語経由）としても知られるセム語派共通の語根です。 [1, 2, 3, 4, 5]

2. 「部族」「杖」（Matot / Matteh）

「部族」や「杖・指導者の杖」を意味する מַטֶּה（Matteh） の複数形が מַטּוֹת（Matot / Mattot） です。 [1, 2]

• 意味： 「部族（複数形）」「杖（複数形）」
• 補足： 旧約聖書（モーセ五書）の「マトット（部族訓）」という章のタイトルにもなっており、ユダヤの伝統において重要な単語です。 [1, 2]

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💡 その他の関連する説（日ユ同祖論など）
日本の「大和（ヤマト）」の語源をヘブライ語やアラム語（同系の言語）に求める民間語源説では、「ウマット（Umato）」 というアラム語が「人民・民」を意味することから、「ヤ（神）」＋「マト（民）」＝「神の民」であると解釈されるケースもあります。 [1]

韓国人の古代イスラエルの祖先：扶余（Buyeo）
https://www.youtube.com/watch?v=xYKYi7VFKYI

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韓国人の古代イスラエル人の祖先：扶余（プヨ） 一般的に、現代の韓国人は古代扶余（プヨ＝富宇）の人々の末裔であると考えられています。扶余は、散在していた古代イスラエル人の集団で、朝鮮半島北部の満州に避難しました。彼らは1000年以上もの間、満州に居住していましたが、その後、初期の朝鮮王国に征服され、同化されました。現代の韓国人は、イスラエルの「失われた」部族の子孫の一部であると言えます。このテーマをはじめ、中国、韓国、日本の古代イスラエル人の遺産に関する興味深いテーマを多数取り上げています。私の著書には、以下の内容が記されています。 古代中国とヘブライ人のつながり； 古代中国と古代イスラエルを結びつける200以上の説得力のある相関関係。

Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition)

英語版  Ryan Steed Parks (著)  形式: Kindle版

https://www.youtube.com/watch?v=xYKYi7VFKYI
Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition)
英語版 Ryan Steed Parks (著) 形式: Kindle版

Shàng Dì (上帝) (pronounced: shäng dē): This name means “Almighty God.” He is the ancient and modern Chinese God, also called Dì(帝) “God” (formal), Tiān(天) “God” (informal), Tiān Dì(天帝) “God,” Tiān shén(天神) “God of the spirits,” Tài Dì(太帝) “Great God,” Lǎo Tiān Yé (老天爺/爷) “Heavenly Father,” Huáng Tiān(皇天) “Lord God,” Tiān wáng(天王) “God King,” Mín Tiān(旻天) “Compassionate God,” Tiān zūn(天尊) “Honorable God,” and, in modern times, Tiān zhǔ(天主) “Lord God” and Shàng Tiān (上天) “God Above.” Some Jews and Christians consider Shàng Dì(上帝) “Almighty God” to be a Chinese term for Yahweh (יהוה) “Jehovah” (耶和華/华) and “Jesus Christ” (耶穌基督/耶稣基督). 

Shàng Tiān (上天) (pronounced: shäng tēĕn): This name means “God Above.” He is the ancient and modern Chinese God, also called Shàng Dì(上帝) “Almighty God,” Dì(帝) “God” (formal), Tiān(天) “God” (informal), Tiān Dì(天帝) “God,” Tiān shén(天神) “God of the spirits,” Tài Dì(太帝) “Great God,” Lǎo Tiān Yé (老天爺/爷) “Heavenly Father,” Huáng Tiān(皇天) “Lord God,” Tiān wáng(天王) “God King,” Mín Tiān(旻天) “Compassionate God,” Tiān zūn(天尊) “Honorable God,” and, in modern times, Tiān zhǔ(天主) “Lord God.” Some Jews and Christians consider Shàng Tiān(上天) “God Above” to be a Chinese term for Yahweh (יהוה) “Jehovah” (耶和華/华) and “Jesus Christ” (耶穌基督/耶稣基督).

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 311-312). (Function). Kindle Edition. 

Yamato (大和) (pronounced: yä·mä·tō): They were the ancient inhabitants of the Japanese archipelago, called by the Chinese the Wō (倭), and later called by the Japanese the Wō(和) or Yamato (大和). About 96% of the people in Japan today descend from the Yamato (大和). Their ancient name, language, and culture reveal their Israelite heritage. In Hebrew, Yamato is a combination of Ya(h) (יה), the shortened, poetic form of the Hebrew God Yahweh (יהוה) used to emphasize closeness, and umato (אמתו) which means “his people” or “his nation.” The “to” suffix indicates possession. Together Yamato in Hebrew means “The people of Yahweh (יהוה)” or “Yahweh’s (יהוה) nation.”

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (p. 322). (Function). Kindle Edition. 

Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition)

英語版 Ryan Steed Parks (著) 形式: Kindle版 2021

Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition)

英語版  Ryan Steed Parks (著)  形式: Kindle版

4.7 5つ星のうち4.7   (40)

Did you know that the Chinese New Year (過/过年) began as the Hebrew Passover (逾越節/节)? Did you know that the red on the door posts and lintels of Chinese homes (now red banners) used to be the blood of the Passover Sacrifice? Did you know that Israelites (以色列人) settled in China shortly after the 10 Tribes were conquered and exiled by the Neo-Assyrians in year c. 722 BCE? Did you know that scattered Israelites also settled in Korea and Japan?

This work uncovers little-known evidence of a group of Israelites that settled in China in year c. 712 BCE. The Hebrew Passover (פסח) New Year combined with the Feast of Unleavened Bread (חג המצות) holiday became part of Chinese culture, and today it is known as Guò Nián (過/过年) “The Chinese New Year.” This is why there are certain traditions associated with the holiday, including the red on door posts and lintels and the firecrackers set off at midnight. These actions were once intended to cause the Destroyer, Nián (年), to Guò (過/过) “Passover,” “Guò Nián” (過/过年), the homes of Chinese families in order to spare their children. Anciently, the red on the Chinese homes was the blood of the Passover lamb (see Chapter 7).

The tradition was coined “The Chinese New Year” by foreigners who misinterpreted the observance and the Chinese character Nián (年). The foreigners incorrectly assumed that the tradition was referring to the “passover” of the year, instead of the “passover” of the Destroyer. Over the centuries, the Chinese had forgotten the original meaning of the tradition and their Israelite heritage. The “Chinese New Year” has actually never taken place at the “passover” (過/过) of the “year” (年) on the traditional Chinese lunisolar calendar. Today, it takes place in the spring during the second month. This is because the holiday evolved from the Hebrew Passover and takes place at the time of the ancient Hebrew New Year, not the Chinese New Year.
How this all came to be is a fascinating story. It is a story supported by primary source evidence from both the Chinese and the Israelites. This work includes and cites more than 1100 ancient primary sources! As you come to understand the larger historical picture, you will see the world in new and interesting ways. Things will make sense to you that didn’t before. This will be especially true if you are Asian or familiar with Asian culture and history. You will understand, in part, Asia’s Israelite heritage and that Hebrews played a much greater role in world history than was previously known.

You will also understand that the ancient belief systems of the Chinese and the Israelites were remarkably similar during overlapping periods of time. Many of the differences were only linguistic, and actual beliefs and practices were the same or very similar. This was true before Israelites settled in China, Korea, and Japan. Not only did the ancient Hebrews and Chinese view and approach their head God in the same way, with the same beliefs, attitudes, and practices, including using the same names, but they also had a very similar complex system of animal, food, and drink sacrifices with which they worshiped Him. Many minute details were identical. And not only did they perform these sacrifices in the same ways, but they also did so for the same reasons. Their belief systems were very similar, sharing traditions, holidays, ceremonies, cultural heroes, and histories. And there is so much more!

Let’s get into it!

https://note.com/sakurasangokushi/n/n3620e111d991#a8f2dc0c-7d98-479b-80d2-bbd5ba76daa2

扶余・東夷伝が収録されている書籍・翻訳

• 『全訳三国志 第二冊 魏書(二)』
  • 訳者：渡邉義浩 など
  • 出版：汲古書院（12,100円）
  • 内容：『三国志』魏書を底本とし、書き下し文と現代語訳、補注を収めた本格的な全訳シリーズです。第2冊の範囲に東夷伝（扶余、高句麗、倭人など）が含まれています。 [1]
• 『訓訳 魏志東夷伝（三国志魏書三十烏丸鮮卑東夷伝）』
  • 内容：倭人伝だけでなく、東夷伝全体（扶余や高句麗、韓など）をまとめて訳出し、各集団の風俗や背景を比較しながら読める電子書籍（パブーなど）です。 [1]
• 『チクマ学芸文庫 正史 三国志』
  • 訳者：今鷹真、井波律子、小南一郎 ほか
  • 出版：筑摩書房
  • 内容：陳寿の『三国志』を文庫で読める定番シリーズです（魏書などの各巻を収録）。 [1]

 書籍リンク：https://a.co/d/gjHHXSO 

動画で引用されている古代中国の扶余の記述： 『三国志』「魏書」第30巻「扶余（夫余）」：「夫餘在長城之北,去玄菟千里.南與高句麗,東與挹婁,西與鮮卑接,北有弱水,方可二千里.戶八萬.其民土著,有宮室,倉庫,牢獄.…其人粗大.性強勇謹厚,不寇鈔.國有君王,…以殷正月祭天國中大會.連日飲食歌舞.…於是時斷刑獄,解囚徒.在國衣尚白,白布大袂,袍,袴,履革鞜.…用刑嚴急,殺人者死,…竊盜一責十二.男女淫…皆殺之.尤憎妒,…兄死妻嫂,…其國善養牲,出名馬,赤玉,貂狖,美珠.珠大者如酸棗.以弓矢刀矛爲兵,家家自有鎧仗.國之耆老自說古之亡人.作城柵皆員,有似牢獄.…有軍事亦祭天.殺牛觀蹄以占吉凶;蹄解者爲凶,合者爲吉.有敵,諸加自戰.下戶俱擔糧飲食之…厚葬,有槨無棺.〈…其居喪,男女皆純白,婦人著布面衣,去環珮,…其國殷富,自先世以來,未嘗破壞.其印文言「濊王之印」,國有故城名濊城.蓋本濊貊之地.而夫餘王其中,自謂「亡人」.抑有(似)也.〈《魏略》曰:舊志又言,昔北方有高離之國者,其王者侍婢有身,王欲殺之,…後生子,…王疑以爲天子…名曰東明,常令牧馬.…王恐奪其國也,欲殺之.東明走,南至施掩水,以弓擊水,魚鱉浮爲橋,東明得度,魚鱉乃解散,追兵不得渡.東明因都王夫餘之地.」

A fresco in an ancient Syrian synagogue, created year c. 244, of the Temple of Solomon [1] The terms “Hebrew” and “Israelite” are used interchangeably in this work. Modern Judaism (猶太教) is somewhat distinct from the belief system of ancient Israel. [2] Pronounced: gūō·nēĕn. [3] Pronounced: nēĕn. [4] Pronounced: gūō. [5] Pronounced: rū·jēä, rū·shūā. Rú (儒) means scholar. [6] James Legge, translation, Chinese Classics, Confucian Analects (論語), bk. 7, chap. 1 (Oxford: Oxford University Press, 1885): “述而不作, 信而好古.” [7] Pronounced: shäng·dē, dē, tēĕn. [8] Pronounced: hän. [9] “c.” is an abbreviation of the Latin word “circa,” which means “close to.” [10] James Legge, translation, Sacred Books of East, Vols. 27-28, The Book of Rites and Ceremonies (禮記), “The State of Equilibrium and Harmony” (中庸), sec. 1, par. 12 (Oxford: Oxford University Press, 1885): “人皆曰‘予知 .’” [11] Pronounced: ē·jēng. This was an ancient divination book for communicating with spirits (神). Its current form was likely composed between the years c. -1000 › -900, but parts of the text stem from China’s first two dynasties covering the years c. -2071 › -1046. Confucius is credited with adding the three appendices.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (p. 335). (Function). Kindle Edition. 

[12] Pronounced: shū·jēng. This was a collection of historical documents composed by various authors between the years c. -2100 › -800. [13] Pronounced: shŭr·jēng. This was a collection of 305 ancient poems compiled at the time of Confucius (c. -550 › -479). [14] Pronounced: lē·jē. This was a work consisting of: “Rites of Zhōu” (周禮/礼), “Book of Ritual” (儀禮/仪礼) from the western Zhōu dynasty (c. -1046 › -770), and two small commentary works attributed to Confucius and his disciples. [15] Pronounced: tchūĕn·chēō. This was a commentary work of historical events events during the years c. -721 › -479 written by Confucius. [16] Pronounced: jō. [17] Pronounced: jō, yōū, lē. The Book of Rites and Ceremonies (禮記), “Ceremonial Usages: Their Origins, Development, and Intention” (禮運), sec. 2, par. 1: “於呼哀哉! 我觀周道, 幽, 厲傷之, 吾舍魯何適矣! 魯之郊禘, 非禮也, 周公其衰矣!” [18] Ibid., “The Single Victim at the Border Sacrifices” (郊特牲), sec. 2, beginning of par. 3: “禮所之尊, 尊其義也, 失其義, 陳其數, 祝史之事也. 故其數可陳也. 其義難知也, 知其義而敬守之, 天子之所以治天下也.” [19] Burton Watson, translation, Records of the Grand Historian: Hàn Dynasty II (史記-後漢書), 10: “不知也. 知其說者之於天下也, 其如示諸斯乎! 指其掌.” [20] Confucian Analects (論語), bk. 3 (八佾), chap. 17, pars. 1-2: “爾愛其羊, 我愛其禮.” [21] Pronounced: chēn·shŭr·hūäng. Qín Shǐ Huáng(秦始皇 c. -258 › -209). [22] Pronounced: chēn. [23] Pronounced: lē·sŭ. [24]Records of the Grand Historian (史記): Qín Dynasty, chap. 6, “The Basic Annals of the First Emperor of Qín,” Year 34 (c. -212). [25] Confucian Analects (論語), bk. 7, chap. 1: “述而不作, 信而好古.” [26] Pronounced: shäng. [27] Pei-Jung Fu, “On Religious Ideas of the Pre-Chou China,” Chinese Culture: A Quarterly Review, Vol. 26, no. 3 (Sept., 1985): 23-39. [28] K. C. Wu, The Chinese Heritage (New York: Crown Publishers, Inc., 1982), 450-467. [29] Pronounced: sŭ·mä·chēĕn. [30] Dr. James Legge (1815-1897). [31] Pronounced: chēng. [32] Pronounced: wäng·täō. 王韜 Wáng Tāo (1828-1897). [33] Pronounced: hōng·rĕn·gän. 洪仁玕 Hóng Réngān (1822-1864). [34] Pronounced: hūäng·shĕng. 黄胜 Huáng Shèng (1827-1902). [35] Jean Delisle, Judith Woodsworth, (2012). Translators Through History, 180. [36] Pronounced: wäng·täō, hōng·rĕn·gän, hūäng·shĕng. Public domain. [37] (1) He was their head God. Israel: “…Yahweh (יהוה) is greater than all gods:” The Holy Bible, King James Version, Exodus 18:11. (In the Hebrew passages, the substitute term “Lord” (in small caps) will be returned to Yahweh (יהוה) in accordance

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 335-336). (Function). Kindle Edition. 

with the original Hebrew texts. Reasoning for this adjustment will be further explained in chap. 2.) [38] Pronounced: shäng·dē. [39] Pronounced: tēĕn. [40] Pronounced: shäng. [41] Pronounced: shäng. [42] Pronounced: dē. [43] W. H. Medhurst, A Dissertation on the Theology of the Chinese with a View to the Elucidation of the Most Appropriate Term for Expressing The Deity in the Chinese Language. (Shanghai: The Mission Press, 1874), 273-274. [44] James Legge, The Notions of the Chinese Concerning God and Spirits (Hong Kong: Hong Kong Register, 1852), 33. [45] Pronounced: tēĕn. [46] Pronounced: shŭn. [47] (2) He was anthropomorphic. Israel: “God created [humankind] in his own image, in the image of God created he him; male and female created he them.;” Genesis 1:27. [48] Pronounced: dē. [49] Pronounced: shäng·dē. [50] Pronounced: tēĕn. [51] Pronounced: chēn·shŭr·hūäng. Qín Shǐ Huáng(秦始皇 c. -258 › -209). [52] Pronounced: jō. [53] Pronounced: jō, shŭr, tēĕn, shäng, shäng·dē. The Book of History (書經), “Book of Zhōu” (周書), Prince Shì (君奭), pars. 1, 4: “周公若曰: “君奭! 弗吊天降喪於殷” …公曰: “君奭! 在昔上帝割…” (underlining added). [54] Pronounced: jŭng·shūĕn. [55] Records of the Grand Historian (史記), Vol. 28, bk. 6, p. 624: “上帝者, 天之別名也. 神無二主.” [56] Pronounced: chēng. [57] Pronounced: käng·shē. [58] Jonathan D. Spence, Emperor of China: Self-Portrait of K’ang-hsi (New York: Random House, Inc. 1988), 79: “在祭天的時候, 對象不是藍天, 而是創造萬物的主. 如果上帝有時被稱為天, 那就好比有時給皇帝另一個尊稱而已.” (underlining added). [59] Legge, The Notions of the Chinese Concerning God and Spirits (1852), 38: “古代帝王行祭天之禮即學者之郊社之禮乃是敬事上帝之意, 並非祭祀肉眼看到的有形有狀之上天也呼其名, 而是祭祀 天地萬物之主宰也不敢直.” (underlining added). [60] Pronounced: shäng·dē, shēä, jēŭ, tēĕn. James Legge, translation, Sacred Books of the East, Vol. 3, The Book of History (書經), “Book of Zhōu” (周書), Numerous Officers (多士), par. 2: “則惟[上帝]降格, 向於時夏. 弗克庸帝, 大淫泆有辭. 惟時天罔念聞, 厥惟廢元命, 降致罰…誕淫厥泆, 罔顧於天顯民祗, 惟時上帝不保, 降若茲大喪. 惟天不畀不明厥德” (underlining added). [61] Pronounced: shēä, tēĕn, shäng·dē. Ibid., “Book of Shāng” (商書), Address of Tāng (湯誓), par. 2 (Oxford: Oxford University Press, 1879): “非台小子, 敢行稱亂, 有夏多罪, 天命殛之…子畏上帝, 不敢不正.” (underlining added).

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 336-337). (Function). Kindle Edition. 

[62] The Book of Rites and Ceremonies (禮記), “Rites in the Formation of Character” (禮器), sec. 2, par. 12: “饗帝於郊, 升中於天” (underlining added). [63] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Shēng mín (生民之什), Bǎn (板), pars. 1-2: “上帝板板, 下民卒癉…天之方難” (underlining added). [64] Pronounced: shäng, shäng·dē, tēĕn. The Book of History (書經), “Book of Zhōu” (周書), Many Officers (多士), par. 1: “敕殷命終於帝. 肆爾多士! 非我小國敢弋殷命. 惟天不畀允罔固亂, 弼我, 我其敢求位? 惟帝不畀, 惟我下民秉為, 惟天明畏.” (underlining added). [65] Pronounced: jō. [66] Kunio Shima, A Study of Oracle Letters from the Ruins of Yin’s Capital, (Tokyo: Chiugokukai kenkiuhai, 1959), 217; as quoted in: “The Notions of God in the Ancient Chinese Religion,” by Joseph Shih, Numen 16, issue 2 (Sept., 1969), 100; (underlining added). [67] Pronounced: jō. Public domain. [68] Pronounced: shäng. [69] Pronounced: jō. [70] Pronounced: tēĕn·dē, tēĕn·shŭn, täē·dē, läō·tēĕn·yŭ, hūäng·tēĕn, tēĕn·wäng, mēn·tēĕn, tēĕn·dtsūĕn, tēĕn·jū, shäng·tēĕn. [71] Pronounced: shäng. Public domain. [72] Public domain. [73] (3) He gave ruling authority. Israel: “Blessed be the name of God…he removeth kings, and setteth up kings:” Daniel 2:20-21. [74] Stephen Field, translation, Tian Wen (天問); A Chinese Book of Origins, (New York: New Directions Publishing Corp., 1984), 141. Tian Wen (天問), was written by a group of scholars under the patronage of King Xuān (齊宣王) (reign: c. -318 › -300). See Tan Jiefu, Qufu xinbian (Beijing: Zhonghua, 1978), 408: “天命反侧” [75] Pronounced: shēä. [76] The Book of History (書經), “Book of Yü” (虞書), Counsel of Great Yü (大禹謨), par. 3: “皇天眷命, 奄有四海, 為天下君.” [77] Ibid., “Book of Zhōu” (周書), Announcement of the Duke of Zhào (召誥), par. 7: “相古先民有夏, 天迪從子保, 面稽天若.” [78] (4) He expected rulers to be just and good. Israel: “He that ruleth over men must be just, ruling in the fear of God.” 2 Samuel 23:3. [79] The Book of History (書經), “Book of Shāng” (商書), Speech of Tāng (湯誓), par. 1: “有夏多罪, 天命殛之.” [80] Ibid., Announcement of Zhòng Huǐ (仲虺之誥), par. 2: “夏王有罪, 矯誣上天, 以布命於下, 帝用不臧, 式商受命…欽崇天道, 永保天命.” [81] Pronounced: mēng. [82] The Book of History (書經), “Book of Zhōu” (周書), Numerous Officers (多士), par. 1: “敕殷命終於帝.” [83] Pronounced: wĕn, jō. King 文 Wén (c. -1112 › -1050). The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), Dà Míng (大明), par. 6: “有命自天, 命此文王, 于周于京.” [84] The Book of History (書經), “Book of Zhōu” (周書), Charge to the Marquis Wén (文侯之命), par. 1: “惟時上帝, 集厥命於文王.”

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 337-338). (Function). Kindle Edition. 

[85] Pronounced: jō. The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), King Wén (文王), pars. 1-2: “有周不顯, 帝命不時.” [86] Ibid., Huáng Yǐ (皇矣), par. 1: “皇矣上帝, 臨下有赫. 監觀四方, 求民之莫. 維此二國, 其政不獲. 維彼四國, 爰究爰度.” [87] The Book of History (書經), “Book of Zhōu” (周書), Timber of the Rottlera (梓材), par. 3: “皇天既付中國民, 越厥疆土於先王.” [88] Pronounced: mēng. [89] (5) He gave commandments. Israel: “And now, Israel, what doth Yahweh (יהוה) thy God require of thee, but to…keep the commandments of Yahweh (יהוה),” Deuteronomy 10: 12-13. [90] The Book of History (書經), “Book of Shāng” (商書), Speech of Tāng (湯誓), par. 1: “天命殛之.” [91] Ibid., “Book of Zhōu” (周書), Great Declaration I (泰誓上), par. 5: “商罪貫盈, 天命誅之. 予弗順天, 厥罪惟鈞.” [92] Ibid., “Book of Shāng” (商書), Announcement of Tāng (湯誥), par. 3: “各守爾典, 以承天休.” [93] Pronounced: mēng tēĕn. [94] Confucian Analects (論語), bk. 2 (Wei Chang), chap. 4, pars. 1-5: “三十而立. 四十而不惑. 五十而知天命. 六十而耳順.” [95] The Book of Rites and Ceremonies (禮記), “The State of Equilibrium and Harmony” (中庸), sec. 2, par. 8: “故君子不可以不修身, 思修身不可以不事亲, 思事亲不可以不知人, 思知人不可以不知天.” [96] Pronounced: pän·gŭng. Pán Gēng(盤庚 c. -1400 › -1373). [97] The Book of History (書經), “Book of Shāng” (商書), Ben Geng Part 1 (盤庚上), par. 1: “先王有服, 恪謹天命.” [98] Pronounced: mū. [99] Pronounced: jēn. Records of the Grand Historian: Hàn Dynasty II (史記-後漢書), 8: “秦繆公立, 病臥五日不寤; 寤, 乃言夢見上帝, 上帝命繆公平晉亂.” [100] (6) He communicated through dreams. Israel: “In Gibeon Yahweh (יהוה) appeared to Solomon in a dream by night: and God said…” 1 Kings 3:5. [101] Pronounced: täng. King Tāng (湯/汤 c. -1663 › -1601). [102] The Book of History (書經), “Book of Zhōu” (周書), Great Declaration II (泰誓中), par. 2: “有夏桀弗克若天, 流毒下國. 天乃佑命成湯, 降黜夏命.” [103] Pronounced: jēŭ, shēä, täng. Ibid., par. 3: “有夏桀弗克若天, 流毒下國. 天乃佑命成湯, 降黜夏命.” [104] Pronounced: wĕn, tchōng. The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), Huáng Yǐ (皇矣), par. 7: “帝謂文王, 詢爾仇方, 同爾兄弟, 以爾鉤援, 與爾臨衝, 以我崇墉.” [105] Ibid., King Wén (文王), par. 4: “上帝 既命, 侯於周服.” [106] (7) He sent punishments upon the wicked. Israel: “And the children of Israel did evil again in the sight of Yahweh (יהוה); and Yahweh (יהוה) delivered them into the hand of the Philistines forty years.” Judges 13:1. [107] The Book of History (書經), “Book of Shāng” (商書), Announcement of Tāng (湯誥), par. 2: “天道福善禍淫.”

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[108] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), King Wén (文王), par. 7: “命之不易, 無遏爾躬, 宣昭義問, 有虞殷自天.” [109] Ibid., Decade of Dàng (蕩之什), Yì (抑), par. 12: “於乎小子, 告爾舊子. 聽用我謀, 庶無大悔. 天方艱難, 日喪厥國. 取譬不遠, 昊天不忒, 回遹其德, 俾民大棘.” [110] (8) He gave gifts of strength to worthy persons. Israel: “Yahweh (יהוה) will give strength unto his people;” Psalms 29:11. [111] (9) He strengthened and helped worthy armies. Israel: “Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; For Yahweh (יהוה) your God is he that goeth with you, to fight for you against your enemies, to save you.” Deuteronomy 20:3-4. [112] (10) He helped the opposition of corrupt rulers. Israel: “And the children of Israel did evil again in the sight of Yahweh (יהוה); and Yahweh (יהוה) delivered them into the hand of the Philistines forty years.” Judges 13:1. [113] Pronounced: shäng, mū, shäng·fū. The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), Dà Míng (大明), par. 7: “殷商之旅, 其會如林. 矢于牧野, 維予侯興. 上帝臨汝, 無貳爾心.” [114] Ibid., Decade of Dàng (蕩之什), Zhān Áng (瞻卬), par. 7: “藐藐昊天, 無不克鞏.” [115] (11) He rewarded worthy individuals. Israel: “And God (יהוה) appeared unto [Abraham], and said…I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; Because that אברהם Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Genesis 26:2-5. [116] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什): “聿脩厥德. 永言配命, 自求多福.” [117] The Book of History (書經), “Book of Yü” (虞書), Counsel of Great Yü (大禹謨), par. 20: “惟德動天, 無遠弗屆. 滿招損, 謙受益, 時乃天道.” [118] The Book of Rites and Ceremonies (禮記), “Record of Music” (樂記), sec. 3, par. 10: “俾於文王, 其德靡悔. 既受帝祉.” [119] The Book of History (書經), “Book of Shāng” (商書), Instructions of Yī (伊訓), par. 4: “惟上帝不常, 作善降之百祥, 作不善降之百殃, 爾惟德, 岡小, 萬邦惟慶.” [120] (12) He created the heavens. Israel: “…Yahweh (יהוה) that created the heavens;” Isaiah 45:18. [121] (13) He created the earth. Israel: “I [God (יהוה)] have made the earth, and created man upon it: I, even my hands, have stretched out the heavens,” Isaiah 45:12. [122] (14) He created human beings. Israel: “God created [humankind] in his own image, in the image of God created he him; male and female created he them.” Genesis 1:27.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 339-340). (Function). Kindle Edition. 

[116] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什): “聿脩厥德. 永言配命, 自求多福.” [117] The Book of History (書經), “Book of Yü” (虞書), Counsel of Great Yü (大禹謨), par. 20: “惟德動天, 無遠弗屆. 滿招損, 謙受益, 時乃天道.” [118] The Book of Rites and Ceremonies (禮記), “Record of Music” (樂記), sec. 3, par. 10: “俾於文王, 其德靡悔. 既受帝祉.” [119] The Book of History (書經), “Book of Shāng” (商書), Instructions of Yī (伊訓), par. 4: “惟上帝不常, 作善降之百祥, 作不善降之百殃, 爾惟德, 岡小, 萬邦惟慶.” [120] (12) He created the heavens. Israel: “…Yahweh (יהוה) that created the heavens;” Isaiah 45:18. [121] (13) He created the earth. Israel: “I [God (יהוה)] have made the earth, and created man upon it: I, even my hands, have stretched out the heavens,” Isaiah 45:12. [122] (14) He created human beings. Israel: “God created [humankind] in his own image, in the image of God created he him; male and female created he them.” Genesis 1:27. [123] (15) He created everything. Israel: “Yahweh (יהוה) hath made all things…” Proverbs 16:4. There is another common Chinese story concerning the origins of heaven and earth. It is the story of 盤古 Pángǔ. The most basic elements of the story are as follows: In the beginning heaven and earth were joined together in the shape of an egg. Pángǔ succeeded in separating the two. The lighter part ascended above and became the heavens, and the heavier part became the earth. There are several versions of how this occurred, but all speak of a separation. One narrative says that when Pángǔ died, his head transformed into the earth’s mountains, his eyes became the sun and moon, and his veins became the rivers and seas. The tale of Pángǔ, though touted as being an ancient legend, made its first appearance in about the year 300. Older Chinese traditions credit God (上帝天) with the creation of the heavens, earth, human beings, and all things. [124] James Legge, translation, The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82, in The Notions of the Chinese Concerning God and Spirits (Hong Kong: Hong Kong Register, 1852), 28: “于昔洪荒之初兮, 混蒙, 五行未運兮, 兩曜未明, 其中挺立兮, 有無容聲, 神皇出禦兮, 始判濁清, 立天立地人兮, 群物生生.” [125] Ibid.: “帝辟陰陽兮, 造化張, 神生七政兮, 精華光, 圓覆方載兮, 兆物康.” [126] Ibid.: “帝皇立命兮, 群三才, 中分民物兮, 惟天偏該.” [127] Ibid.: “群生總總兮, 悉蒙始恩…于惟皇兮, 億兆物之祖真.” [128] The Book of Rites and Ceremonies (禮記), “The Single Victim at the Border Sacrifices” (郊特牲), sec. 2, par. 8: “萬物本乎天.” [129] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Dàng (蕩之什), Dàng (蕩), par. 1: “蕩蕩上帝, 下民之辟…天生烝民.” [130] Ibid., “Minor Odes” (小雅), Decade of Xiǎo mín (小旻之什), Qiǎo Yán (巧言), par. 1: “悠悠昊天, 曰父母且.” [131] The Book of History (書經), “Book of Shāng” (商書), Announcement of Zhòng Huǐ (仲虺之誥), par. 2: “嗚呼! 惟天生民…惟天生聰明時乂.”

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 340-341). (Function). Kindle Edition. 

[132] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Dàng (蕩之什), Zhēng Mín (烝民), par. 1: “天生烝民.” [133] The Book of Rites and Ceremonies (禮記), “The Meaning of the Sacrifices” (祭義), sec. 2, par. 14: “天之所生, 地之所養, 無人為大.” [134] Plopper, Chinese Religion (1926): “萬物本乎天.” [135] (16) He dwelt in heaven. Israel: “But our God is in the heavens:” Psalms 115:3. [136] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), King Wén (文王), pars. 1-2: “文王在上, 於昭于天. 周雖舊邦, 其命維新...文王陟降, 在帝左右.” [137]The Book of Rites and Ceremonies (禮記), “Proceedings of Government in the Different Months” (月令), sec. 4, part 3, par. 16: “以共皇天, 上帝.” [138] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Dàng (蕩之什), Yún Hàn (雲漢), par. 6: “昊天上帝.” [139] The Book of Rites and Ceremonies (禮記), “Proceedings of Government in the Different Months” (月令), sec. 2, part 3, par. 8: “以共皇天上帝名山大川四方之神.” [140] Tian Wen (天問); A Chinese Book of Origins, 105. [141] Pronounced: hŭ·gū. [142] Pronounced: chēĕn·nēō. [143] The character radicals of qiānniú (牽牛) signified leading the bullock used in the Border Sacrifice (郊祭). Later, qiānniú (牽牛) became a character in fanciful Chinese myths. [144] Pronounced: jēō. [145] Pronounced: jēō. [146] (17) He controlled the weather. Israel: “He giveth snow…he causeth his wind to blow, and the waters to flow.” Psalms 147:16-18. [147] (18) He sent rain. Israel: “Sing unto Yahweh (יהוה) with thanksgiving…who prepareth rain for the earth,” Psalms 147:7-8. [148] (19) He gave abundant harvests. Israel: “Then I [God (יהוה)] will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.” Leviticus 26:4. [149] (20) He sent famines. Israel: “for God (יהוה) hath called for a famine; and it shall also come upon the land seven years.” 2 Kings 8:1. [150] The Book of Rites and Ceremonies (禮記), “Rites in the Formation of Character” (禮器), sec. 2, par. 12: “饗帝於郊, 而風雨節, 寒暑時.” [151] Records of the Grand Historian: Hàn Dynasty II (史記-後漢書), 21. [152] The Book of Poetry (詩經), “Odes of the Temple and the Altar” (頌), Sacrificial Odes of Zhōu (周頌), Decade of Chén Gōng (臣工之什), Chén Gōng (臣工), par. 1: “將受厥明, 明昭上帝, 迄用康年.” [153] The Book of History (書經), “Book of Shāng” (商書), Chief of the West’s Conquest of Lí (商書-西伯戡黎), par. 1: “故天棄我, 不有康食.” [154] (21) He gave omens by celestial events. Israel: “God said, Let there be lights in the firmament of the heaven…and let them be for signs,” Genesis 1:14.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 341-343). (Function). Kindle Edition. 

[155] Pronounced: sŭ·mä·chēĕn. Sīmǎ Qiān (司馬遷 c. -144 › -85). [156] Sīmǎ Qiān (司馬遷), The Offices of Heaven, chap. 27 as quoted in Stephen W. Durrant, The Cloudy Mirror: Tension and Conflict in the Writing of Sīmǎ Qiān (New York: SUNY Press, 1995), 126: “上極而反” [157] Records of the Grand Historian: Hàn Dynasty II (史記-後漢書), 22: “天瑞下, 宜立祠上帝, 以合符应.” [158] Pronounced: äē, hän. Book of the Former Hàn (前漢書), Chronicle of Emperor Āi (哀帝紀), Year 3: “漢哀帝建平三年三月己酉, 有星孛於河鼓.” [159] Pronounced: gūäng·wū. [160] Pronounced: gūā·häē. Book of the Later Hàn (後漢書), Vol. 1 (一), Chronicles of Emperor Guāng Wǔ (光武), Year 7: “癸亥晦日有食之, 避正殿, 寑兵, 不聽事五日. 詔曰:吾德薄致災, 謫見日月, 戰慄恐懼, 夫何言哉! 其上書者, 不得言聖.” [161] Pronounced: bēng·yēn, gūäng·wū. Ibid., Record 108 (一百八), Bǐng Yín (丙寅): “光武建武七年四月丙寅日有暈抱, 白虹, 貫暈在畢八度.” [162] Pronounced: gūā·häē, gūäng·wū, tchēĕn·tän·bä. Ibid., p. 1: “七年三月癸亥晦日有蚀之, 潛潭巴曰: ‘癸亥日蝕, 天人崩.’” [163] Pronounced: rĕn·wū, yēn, yäng, gūäng·wū. Ibid., Vol. 1 (一), Chronicles of Emperor Guāng Wǔ (光武), Year 7: “夏四月壬午, 詔曰: ‘比陰陽錯謬, 日月薄食. 百姓有過, 在予一人, 大赦天下. 公卿司隷州, 牧舉賢良方正各一人, 遣詣公交車朕將覽試焉.’” (April 21, 33). [164] The sexagenary (60) dating cycle has not continued uninterrupted from the Hàn dynasty to the present (as some scholars have incorrectly assumed). It appears to have been reset during the Northern and Southern Dynasties (南北朝　c. 420 › 581). [165] Book of the Later Hàn (後漢書), Record 108 (一百八), Bǐng Yín (丙寅): “… 日有暈抱, 白虹…” [166] Pronounced: gūäng·wū, yän·lē·bŭn. Guāng Wǔ (光武 c. -4 › 57). Public domain. [167] (22) He was omniscient. Israel: “for Yahweh (יהוה) searcheth all hearts, and understandeth all…”1 Chronicles 28:9. [168] (23) He could discern all. Israel: “The eyes of Yahweh (יהוה) are in every place, beholding the evil and the good.” Proverbs 15:3. [169] The Book of History (書經), “Book of Shāng” (商書), Charge to Yue II (說命中), par. 1: “惟天聰明. 惟聖時憲.” [170] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Shēng mín (生民之什), Bǎn (板), par. 8: “昊天曰明, 及爾出王, 昊天曰旦, 及爾遊.” [171] Ibid., Decade of King Wén (文王之什), Huáng Yǐ (皇矣), par. 1: “皇矣上帝, 臨下有赫, 監觀四方, 求民之莫.” [172] Ibid., Decade of Dàng (蕩之什), Yì (抑), par. 11: “昊天孔昭.” [173] Plopper, Chinese Religion (1926): “人不知天知.”; “瞞得過來人, 瞞不過天.”; “存心善惡有天知.” [174] (24) He was perfect. Israel: “As for God, his way is perfect:” 2 Samuel 22:31. [175] (25) He was all-powerful.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 343-344). (Function). Kindle Edition. 

Israel: “Ah Lord Yahweh (יהוה)! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee.” Jeremiah 32:17. [176] (26) He was eternal. Israel: “The eternal God is thy refuge,” Deuteronomy 33:27. [177] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Dàng (蕩之什), Yì (抑), par. 12: “昊天不忒.” [178] The Book of History (書經), “Book of Shāng” (商書), Announcement of Tāng (湯誥), par. 2: “天命弗僭.” [179] Ibid., “Book of Zhōu” (周書), The Great Announcement (大誥), par. 5: “天命不僭.” [180] The Book of Rites and Ceremonies (禮記), “The State of Equilibrium and Harmony” (中庸), sec. 2, par. 19: “誠者, 天之道也.” [181] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Dàng (蕩之什), Sang Rou, par. 7: “天…降此蟊賊, 稼…靡有旅力, 以念穹蒼.” [182] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 30): “神人交賀兮, 贊帝皇, 寶稱泰號兮, 曷有窮量, 永固高厚兮, 宰御久常.” [183] Ibid., 29): “臣愚端拜棒瑤觥堅壽無機并.” [184] The Book of Poetry (詩經), “Odes of the Temple and the Altar” (頌), Sacrificial Odes of Zhōu (周頌), Decade of Qing Miao, Wei Tian Zhi Ming, par. 1: “維天之命, 於穆不已.” [185] Plopper, Chinese Religion (1926): “天網灰灰, 疏而不漏.”; “天數已定, 決不差錯.” [186] (27) He was good. Israel: “O give thanks unto Yahweh (יהוה); for he is good:” Psalms 136:1. [187] (28) He was kind. Israel: “O Yahweh (יהוה) …How excellent is thy lovingkindness,” Psalms 36:6-7. [188] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 29): “皇德無京.” [189] Ibid.: “群生荷德兮, 誰識所從來. 于惟皇兮, 億兆物之祖真.” [190] Ibid., 29-30): “刻小臣之感衷兮, 罔罄愚情.” [191] Legge, Notions, 25. “願垂歆鑒兮, 拜德曷窮.” [192] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Shēng mín (生民之什), Jia Le, par. 1: “天…保右.” [193] Ibid., “Minor Odes” (小雅), Decade of Běi Shān (北山之什), Xìn Nán Shān (信南山), par. 4: “受天之祜.” [194] Ibid., “Major Odes” (大雅), Decade of King Wén (文王之什), Huáng Yǐ (皇矣), par. 4: “既受帝祉.” [195] (29) He was merciful. Israel: “Great are thy tender mercies, O Yahweh (יהוה):” Psalms 119:156. [196] (30) He was compassionate. Israel: “But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.” Psalms 86:15.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 344-346). (Function). Kindle Edition. 

[197] The Book of History (書經), “Book of Zhōu” (周書), Great Declaration I (泰誓上), par. 6: “天矜於民, 民之所欲, 天必從之.” [198] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 29): “大高降恩鑒微情何以承.” [199] Ibid., 30: “實弘涵而容納兮, 賜曲生成.” [200] Ibid.: “微臣頓首叩首兮, 攸沐恩光.” [201] The Book of History (書經), “Book of Yü” (虞書), Counsels of the Great Yü (大禹謨), Sec. 20: “往於田, 日號泣於旻天.” [202] Ibid., “Book of Zhōu” (周書), Announcement of the Duke of Zhào (召誥), par. 6: “夫知保抱攜持厥婦子, 以哀籲天…嗚呼! 天亦哀於四方民.” [203] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Shēng mín (生民之什), Shēng mín (生民), par. 2: “上帝不寧. 不康煙祀. 居然生子.” [204] (31) He was impartial. Israel: “for there is no iniquity with Yahweh (יהוה) our God, nor [partiality] of persons, nor taking of [bribes].” 2 Chronicles 19:7. [205] The Book of History (書經), “Book of Zhōu” (周書), The Charge to Zhòng of Cài (蔡仲之命), par. 2: “皇天無親, 惟德是輔.” [206] Ibid., “Book of Shāng” (商書), Book 5, sec. 3, par. 1: “惟天無親, 克敬惟親.” [207] Ibid., Books of Zhōu (周書), Marquis of Lǚ on Punishments (呂刑), par. 2: “皇帝清.” [208] Ibid., “Book of Shāng” (商書), The Common Possession of Pure Virtue (咸有一德), par. 2: “非天私我有商, 惟天祐於一德.” [209] (32) He was loving. Israel: “I have loved you, saith Yahweh (יהוה).” Malachi 1:2. [210] The Book of History (書經), “Book of Zhōu” (周書), Great Declaration II (泰誓中), par. 3: “惟天惠民, 惟辟奉天.” [211] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 29): “人物盡囿兮, 于帝仁.” [212] Ibid.: “巨细幪帲.” [213] Ibid., 28): “賀洪仁.” [214] The Book of Poetry (詩經), “Odes of the Temple and the Altar” (頌), Praise Odes of Lǔ (魯頌), Mǐn Gōng (閟宮), par. 1: “上帝是依, 無災無害.” [215] (33) He gave gifts of courage and strength. Israel: “Oh thou God of my fathers, who hast given me wisdom and might,” Daniel 2:23. [216] (34) He gave gifts of judgment. Israel: “and judgment was given to the saints of the most High;” Daniel 7:22. [217] (35) He gave gifts of wisdom. Israel: “And Moses called Bezaleel and Aholiab…in whose heart Yahweh (יהוה) had put wisdom,” Exodus 36:2. [218] (36) He enlightened human beings.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 346-347). (Function). Kindle Edition. 

Israel: “Yahweh (יהוה) my God will enlighten my darkness.” Psalms 18:28. [219] The Book of History (書經), “Book of Shāng” (商書), Announcement of Zhòng Huǐ (仲虺之誥), par. 2: “天乃錫王勇智.” [220] Pronounced: jē. The Book of Poetry (詩經), “Major Odes” (大雅), Decade of King Wén (文王之什), Huáng Yǐ (皇矣), par. 4: “維此王季, 帝度其心.” [221] Ibid., Decade of Shēng mín (生民之什), Bǎn (板), par. 6: “天之牖民.” [222] The Book of History (書經), “Book of Zhōu” (周書), Announcement of the Duke of Zhào (召誥), par. 2: “天其命哲.” [223] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 29): “小臣請命, 用光帝陪.” [224] (37) He protected human beings. Israel: “O love Yahweh (יהוה), all ye his saints: for Yahweh (יהוה) preserveth the faithful,” Psalms 31:23. [225] (38) He gave human beings peace. Israel: “Yahweh (יהוה) will bless his people with peace.” Psalms 29:11. [226] The Book of History (書經), “Book of Zhōu” (周書), Numerous Officers (多士), par. 2: “我聞曰, 上帝引逸, 有夏不適逸, 則惟帝降格, 向於時夏.” [227] Ibid., Great Declaration I (泰誓上), par. 4: “天祐下民, 作之君, 作之師, 惟其克相上帝, 寵綏四方.” [228] Ibid., Announcement of the Duke of Zhào (召誥), par. 7: “天迪從子保, 面稽天若.” [229] The Book of Poetry (詩經), “Major Odes” (大雅), Decade of Shēng mín (生民之什), Jia Le, par. 1: “天…保右…之.” [230] Ibid., “Odes of the Temple and the Altar” (頌), Sacrificial Odes of Zhōu (周頌), Decade of Mǐn Yǔ Xiǎo Zǐ (閔予小子之什), Huán (桓), par. 1: “綏萬邦, 婁豐年, 天命匪解.” [231] (39) He gave human beings prosperity. Israel: “because Yahweh (יהוה) was with him, and that which he did, Yahweh (יהוה) made it to prosper.” Genesis 39:23. [232] Pronounced: jō. The Book of History (書經), “Book of Zhōu” (周書), The Great Announcement (大誥), par. 3: “天休於寧王, 興我小邦周.” [233] Ibid., Announcement of the Duke of Zhào (召誥), par. 2: “王厥有成命治民.” [234] The Book of Poetry (詩經), “Minor Odes” (小雅), Decade of Lù Míng (鹿鳴之什), Tiān Bǎo (天保), par. 3: “天保定爾, 以莫不興.” [235] Ibid., “Odes of the Temple and the Altar” (頌), The Sacrificial Odes Of Shāng (商頌), Ode 2: “自天降康, 豐年穰穰.” [236] (40) He lengthened the lives of the good. Israel: “That thou mightest fear Yahweh (יהוה) thy God, to keep all his statutes and his commandments…that thy days may be prolonged.” Deuteronomy 6:2.

Parks, Ryan Steed. Ancient China’s Hebrew Connection: Over 200 Compelling Correlations that Tie Ancient China to Ancient Israel (English Edition) (pp. 347-348). (Function). Kindle Edition. 

Israel: “And I bowed down my head, and worshipped Yahweh (יהוה),” Genesis 24:48. [250] The Book of History (書經), “Book of Zhōu” (周書), Establishment of Government (立政), par. 2: “古之人迪惟有夏, 乃有室大競, 籲俊尊上帝.” [251] The Collected Statutes of the Ming Dynasty (大明會典), Vol. 82 (Legge, Notions, 26): “躬率臣民上尊皇天上帝泰號.” [252] The Book of History (書經), “Book of Zhōu” (周書), The Great Announcement (大誥), par. 3: “嗚呼! 天明畏.” [253] The Book of Rites and Ceremonies (禮記), “Record on Example” (表記) par. 22: “不畏於天.” [254] The Book of History (書經), “Book of Shāng” (商書), Announcement of Zhòng Huǐ (仲虺之誥), par. 2: “欽崇天道.” 

[255] (46) He was worshiped via prayer. Israel: “Hear my prayer, O God; give ear to the words of my mouth.” Psalms 54:2. 

[256] (47) He was petitioned via prayer. Israel: “I am the woman that stood by thee here, praying unto God (יהוה). For this child I prayed; and God (יהוה) hath given me my petition which I asked of him:” 1 Samuel 1:26-27. 

[257] Confucian Analects (論語), bk. 7, chap. 34: “丘之禱久矣.” [258] Ibid., bk. 3, chap. 13, par. 2: “獲罪於天, 無所禱也.” [259] The Book of Rites and Ceremonies (禮記), “The Law of Sacrifices” (祭法), par. 5: “無禱乃止.” [260] Ibid., “Ceremonial Usages; Their Origin, Development, and Intention” (禮運), sec. 2, par. 2-3: “祝嘏莫敢易其常古, 是謂大假. 祝嘏辭說.” [261] Ibid., “Proceedings of Government in the Different Months” (月令), sec. 2, part 3, par. 8: “以共皇天上帝…以為民祈福.” [262] The Book of History (書經), “Book of Zhōu” (周書), Great Declaration II (泰誓中), par. 3: “罪人. 朋家作仇, 脅權相滅. 無辜籲天, 穢德彰聞.” [263] (48) He was worshiped via sacrificial offerings.

古代イスラエル人が中国・日本・朝鮮半島に定住（アジアで発見されたイスラエルの失われた10部族）

https://www.youtube.com/watch?v=0WUU4fhwQdg

古代イスラエル人が中国、朝鮮、そして日本に移住していたことをご存知でしょうか？西暦285年頃、イスラエル人の大きな集団が朝鮮半島北部から日本へと渡りました。彼らは「秦（はた）氏」として知られる人々であり、自らのアイデンティティを示すために「ダビデの星」を用いていました。また、日本人の古称である「ヤマト」が、実は古代ヘブライ語で「ヤハウェ（エホバ）の民」を意味することをご存知でしたか？日本語のルーツが古代ヘブライ語にあることも、あまり知られていない事実です。中国、朝鮮、日本は、イスラエル人の系譜を共有しています。文献、考古学、言語学、そして文化といったあらゆる分野の証拠が、この事実を裏付けています。これらについては、私の著書でさらに詳しく解説しています。 

書籍リンク: https://a.co/d/gjHHXSO 『Ancient China’s Hebrew Connection（古代中国とヘブライのつながり）』 古代中国と古代イスラエルを結びつける、200以上の説得力ある関連性について。

古代中国の唯一神は、いかにして言語的に隠蔽されてきたのか！中国の神の正体を暴く！

https://www.youtube.com/watch?v=WiUwRlm118k

2026/03/18
仏教、道教、孔子の時代より数千年も前から、古代中国人は唯一神を崇拝していました。その神は偉大な創造主であり、宇宙の至高の支配者でした。万物は神に従属していました。中国最古の文献にも頻繁に登場します。もし古代中国人が、自分たちの神は人間のような姿をしていると信じていたとしたらどうでしょう？言い換えれば、神は人間の形と姿を共有していたのです。これは事実です。古代中国人は、古代イスラエル人と同じように、「神は御自身のかたちに人を創造された。神のかたちに人を創造し、男と女に彼らを創造された」（創世記1章27節）と信じていました。 現代の「帝」という漢字は、古代とは異なる意味で使われています。「中国最初の皇帝」秦始皇は、自らを指す言葉としてこの漢字を用いたことで、その意味と用法を変えました。彼は自らを「帝」と呼び、「神」と称したのです。彼は自らを秦始皇帝（Qín Shǐ Huáng Dì）と称した。彼の時代以降、統治者は神格化の称号を受け継ぎ、もはや「王」ではなく「帝」と呼ばれるようになった。この変化は、黄帝など一部の人物にも遡及的に適用された。 こうした変化以前は、「帝」は「神」、「上帝」は「全能の神」、「天」は「神」のより間接的でくだけた表現であった。古代の文献はこれらの用法について明確かつ一貫しており、同じ文、段落、あるいは思考の流れの中でこれらの名称が互換的に用いられている例が数多く存在する。 これらの名称が同一神を指すものとして区別されたことで、多くの混乱が生じた。一部の学者は、「上帝」は商王朝の神、「天」は周王朝の神であると推測した。しかし、古代の文献や甲骨「甲骨」は、帝、上帝、天が初期の王朝時代には互換的に使用されていたことを示しています。証拠の量は圧倒的です。この概念が今日でも一般的に誤解されているのは残念です。多くの現代の文献は、元のテキストが彼らの神を直接指しているにもかかわらず、天を「天」と誤って翻訳しています。命天「天命」や天壇などの一般的なフレーズはその典型的な例です。命天（「天命」と翻訳される）は、古代中国人にとって「神の命、または命令」を意味していました。それは、神が任命した支配者を意味していました。彼らが話していたのは「天命」ではなく「神の命」でした。このフレーズは、彼らの人型神である天を直接指していました。ヘブライ語聖書における「命天」（Mìng Tiān）に相当する表現は「יהוה משיחו」（神の油注がれた者）です。 北京にある古代の礼拝施設「天壇」という名称は、実は誤訳です。中国語では「天壇」（Tiān Tán）と表記されます。最初の「天」（Tiān）は神を意味し、二番目の「壇」（Tán）は祭壇を意味します。「天壇」（Tiān Tán）は文字通り「天の神の壇」または「神の祭壇」という意味です。この祭壇群は、かつて天（上帝、Shàng Dìとも呼ばれる）に動物の生贄を捧げるために建てられました。中国の人々は、この場所で唯一神を崇拝し、彼らの言葉を借りれば、「尊い御車に乗って祭壇に来られますように」と祈願しました。 （レッグ著『概念』24-25頁：「宝輦臨壇」）この表現は、中国人が神を人間の姿形を持つ存在と見なしていたことを改めて示している。彼らは神が「宝輦臨壇」に乗って自分たちの元へ来てくれることを願っていたのだ。 古代中国の唯一神を表すこれらの用語を正しく理解すれば、古代文献ははるかに明快になります。これまで漠然とした、非人格的な「天」への言及と思われていた箇所は、実体のある、至高の、擬人化された神への明確な言及へと変わります。これは孔子の言葉にも当てはまります。彼の言葉を正しく解釈すれば、多くの言葉がより明確になり、深い意味を帯びてきます。孔子は一般的に哲学者としてのみ語られますが、彼の言葉を正しく解釈すれば、彼が深く信仰心の篤い人物であったことが明らかになります。彼は古代中国の宗教を公然と信奉し、擁護していました。 孔子の言葉など、古代中国の文献の翻訳で「天」（天）という言葉を見つけた場合、ほとんどの場合、それは誤訳です。古代中国の文献における「天」の約96%は、彼らの至高の神への直接的な言及でした。事例のうち「空」や「天」に言及していたのはわずか約4%でした。「天」は一般的に「神」を意味していました。 「神」の別名である上帝（Shàng Dì）の現代訳は数多く存在します。天（Tiān）と帝（Dì）の分離、そしてこれらの「神」の文字が様々な名前や称号で組み合わさったことで、事態は非常に複雑になっています。 私の著書では、この動画で取り上げた内容に加え、その他多くの関連トピックを詳細に解説しています。Amazonで入手可能です。 https://a.co/d/gjHHXSO 古代中国とヘブライのつながり； 古代中国と古代イスラエルを結びつける200以上の説得力のある相関関係。 = タグ = 中国の神は隠されていた、神、中国人、中国の神、隠された、唯一神、明らかにする、上帝、天、古代、中国、歴史、記録、古代中国人、古代中国、中国の記録