Symbols Used by the Universe

  1. The Story Of; The Council folding their arms and turning their back, for myself the Unknown Appearance to Communicate through them, changing their facial features and making them speak facing away from the Unknown Appearance.
  1. Symbols Used by the Universe

Eye of Horus

The Eye of Horus, also known as left wedjat eye or udjat eye, specular to the Eye of Ra (right wedjat eye), is a concept and symbol in ancient Egyptian religion that represents well-being, healing, and protection. It derives from the mythical conflict between the god Horus with his rival Set, in which Set tore out or destroyed one or both of Horus’s eyes and the eye was subsequently healed or returned to Horus with the assistance of another deity, such as Thoth. Horus subsequently offered the eye to his deceased father Osiris, and its revitalizing power sustained Osiris in the afterlife. The Eye of Horus was thus equated with funerary offerings, as well as with all the offerings given to deities in temple ritual. It could also represent other concepts, such as the moon, whose waxing and waning was likened to the injury and restoration of the eye.

Eye of Ra

The Eye of Ra or Eye of Re, usually depicted as sun disk or right wedjat-eye (paired with the Eye of Horus, left wedjat-eye), is an entity in ancient Egyptian mythology that functions as an extension of the sun god Ra‘s power, equated with the disk of the sun, but it often behaves as an independent goddess, a feminine counterpart to Ra and a violent force that subdues his enemies. This goddess, also known with the theonym Wedjat, can be equated with several particular deities, including HathorSekhmetBastetRaet-Tawy, and Mut. The eye goddess acts as mother, sibling, consort, and daughter of the sun god. She is his partner in the creative cycle in which he begets the renewed form of himself that is born at dawn. The eye’s violent aspect defends Ra against the agents of disorder that threaten his rule. This dangerous aspect of the eye goddess is often represented by a lioness or by the uraeus, or cobra, a symbol of protection and royal authority. The disastrous fury and rampages of the eye goddess and the efforts of the gods to appease her are a prominent motif in Egyptian mythology.

The Eye of Ra was involved in many areas of ancient Egyptian religion, including in the cults of the many goddesses who are equated with it. Its life-giving power was celebrated in temple rituals, and its dangerous aspect was invoked in the protection of the pharaoh, of sacred places, and of ordinary people and their homes.

  1. Planet Owner.



Solomon (/ˈsɒləmən/),[a] also called Jedidiah,[b] was a Jewish monarch of ancient Israel and the son and successor of King David, according to the Hebrew Bible or Old Testament.[4][5] He is described as having been the penultimate ruler of an amalgamated Israel and Judah. The hypothesized dates of Solomon’s reign are from 970 to 931 BCE. After his death, his son and successor Rehoboam would adopt a harsh policy towards the northern tribes, eventually leading to the splitting of the Israelites between the Kingdom of Israel in the north and the Kingdom of Judah in the south. Following the split, his patrilineal descendants ruled over Judah alone.[6]

The Bible says Solomon built the First Temple in Jerusalem,[5] dedicating the temple to Yahweh, or God.[7] Solomon is portrayed as wealthy, wise and powerful, and as one of the 48 Jewish prophets.[8] He is also the subject of many later references and legends, most notably in the Testament of Solomon (part of first-century biblical apocrypha).

The historicity of Solomon is hotly debated. Current consensus allows for a historical Solomon, but regards his reign as king over Israel and Judah in the tenth century BCE as uncertain, and the biblical description of his apparent empire’s lavishness as most probably an anachronistic exaggeration.[9][10][11]

In the New Testament, he is portrayed as a teacher of wisdom excelled by Jesus of Nazareth,[12] and as arrayed in glory but excelled by “the lilies of the field“.[13] In the Quran, he is considered to be a major Islamic prophet. In mostly non-biblical circles, Solomon also came to be known as a magician and an exorcist, with numerous amulets and medallion seals dating from the Hellenistic period invoking his name.[14]



David (/ˈdeɪvɪd/Biblical Hebrew: דָּוִד‎, romanized: Dāwīḏ, “beloved one”)[a][4] was a Jewish monarch of ancient Israel and the third king of the United Kingdom of Israel,[5][6] according to the Hebrew Bible and Old Testament.

Successor, Solomon;



a person or thing that succeeds another.


Solomon (/ˈsɒləmən/),[a] also called Jedidiah,[b] was a Jewish monarch of ancient Israel and the son and successor of King David



Saul (/sɔːl/Hebrew: שָׁאוּל‎, Šāʾūl; Greek: Σαούλ, Saoúl; transl. ”asked/prayed for”) was a Jewish monarch of ancient Israel and the first king of the United Kingdom of Israel, according to the Hebrew Bible and Old Testament. His reign, traditionally placed in the late 11th century BC,[3] supposedly marked the transition of Israel and Judah from a scattered tribal society ruled by various judges to organized statehood.[4]

The historicity of Saul and the United Kingdom of Israel is not universally accepted, as what is known of both comes exclusively from the Hebrew Bible.[3][5] According to the text, he was anointed as king of the Israelites by Samuel, and reigned from Gibeah. Saul is said to have committed suicide when he “fell on his sword” during a battle with the Philistines at Mount Gilboa, in which three of his sons were also killed. Saul’s son Ish-bosheth succeeded him on the throne and was later murdered by his own military leaders, and then his son-in-law David became king.


the man who is married to your daughter or son

  1. Conversation, was David related to Saul, as David Married Saul’s Child, suggesting a different person non-blood related.


Father, Kish,

Kish (Bible)

Kish (Hebrew: קיש Qīš) was the father of the first king of the IsraelitesSaul. (1 Chronicles 12:1)


Kish was a Benjamite of the family of the Matrites (1 Samuel 9:114:51Acts 13:211 Samuel 10:21), and there is some question over whether he was the brother or son of Ner (1 Chronicles 8:33 and 9:391 Samuel 14:51). The question may be resolved by reading both Ner and Kish as sons of Abiel. According to the narrative of the appointment of Saul as king in 1 Samuel 9, Kish was the son of Abiel, son of Zeror, the son of Bechorath, the son of Aphiah and he kept donkeys. It was the loss of these donkeys which led Saul and a servant to journey in search of them and so to meet Samuel, Saul’s anointer. “The possession of a drove of asses, and several servants, indicates that Kish was a man of some substance”.[1] The narrative later confirms that Kish was more concerned about the apparent disappearance of his son than about his loss of possessions.[2]


It appears that Kish resided at Gibeah. His tomb is said to be in Zela, in the region of Benjamin in modern-day Israel. (2 Samuel 21:14)

Tribe of Benjamin

According to the Torah, the Tribe of Benjamin (Hebrew: בִּנְיָמִן, Modern: Bīnyamīn, Tiberian: Bīnyāmīn) was one of the Twelve Tribes of Israel. The tribe was descended from Benjamin, the youngest son of the patriarch Jacob (later given the name Israel) and his wife Rachel.[1] In the Samaritan Pentateuch the name appears as Binyamīm (Hebrew: בנימים).

The Tribe of Benjamin, located to the north of Judah but to the south of the Kingdom of Israel, is significant in biblical narratives as a source of various Israelite leaders, including the first Israelite king, Saul, as well as earlier tribal leaders in the period of the Judges. In the period of the judges, they feature in an episode in which a civil war results in their near-extinction as a tribe. After the brief period of the United Kingdom of Israel, Benjamin became part of the southern Kingdom of Judah following the split into two kingdoms. After the destruction of the northern kingdom, Benjamin was fully absorbed into the southern kingdom. After Judah was destroyed by the Babylonians in the early sixth century BCE and its population deported, Benjamin as an organized tribe faded from history.

Members of the tribe are referred to as Benjamites or Benjaminites.



Benjamin (Hebrew: בִּנְיָמִין‎ Bīnyāmīn; “Son of (the) right”)[2] was the last of the two sons of Jacob and Rachel (i.e., Jacob’s thirteenth child and twelfth and youngest son) in Jewish, Christian and Islamic tradition. He was also the progenitor of the Israelite Tribe of Benjamin. Unlike Rachel’s first son, Joseph, Benjamin was born in Canaan according to biblical narrative.

In the Samaritan Pentateuch, Benjamin’s name appears as “Binyamēm” (Samaritan Hebrew: ࠁࠪࠍࠬࠉࠣࠌࠜࠉࠌࠬ, “son of days”). In the Quran, Benjamin is referred to as a righteous young child, who remained with Jacob when the older brothers plotted against Joseph. Later rabbinic traditions name him as one of four ancient Israelites who died without sin, the other three being ChileabJesse and Amram.


The name is first mentioned in letters from King Sîn-kāšid of Uruk (1801–1771 BC), who called himself “King of Amnanum” and was a member of the Amorite tribal group the “Binu-Jamina” (single name “Binjamin”; Akkadian Mar-Jamin).[3] The name means “Sons/Son of the South” and is linguistically related as a forerunner to the Old Testament name “Benjamin”.

According to the Hebrew Bible, Benjamin’s name arose when Jacob deliberately changed the name “Benoni”, the original name of Benjamin, since Benoni was an allusion to Rachel’s dying just after she had given birth, as it means “son of my pain”.[4] Textual scholars regard these two names as fragments of naming narratives coming from different sources – one being the Jahwist and the other being the Elohist.[5]

Unusual for one of the 12 tribes of Israel, the Bible does not explain the etymology of Benjamin’s name. Medieval commentator Rashi gives two different explanations, based on Midrashic sources. “Son of the south”, with south derived from the word for the right hand side, referring to the birth of Benjamin in Canaan, as compared with the birth of all the other sons of Jacob in Aram.[6][7] Modern scholars have proposed that “son of the south” / “right” is a reference to the tribe being subordinate to the more dominant tribe of Ephraim.[7] Alternatively, Rashi suggests it means “son of days”, meaning a son born in Jacob’s old age. The Samaritan Pentateuch consistently spells his name “בנימים”, with a terminal mem, (“Binyamim”), which could be translated literally as “spirit man” but is in line with the interpretation that the name was a reference to the advanced age of Jacob when Benjamin was born.[7]

According to classical rabbinical sources, Benjamin was only born after Rachel had fasted for a long time, as a religious devotion with the hope of a new child as a reward. By then Jacob had become over 100 years old.[7] Benjamin is treated as a young child in most of the Biblical narrative,[7] but at one point is abruptly described as the father of ten sons.[8] Textual scholars believe that this is the result of the genealogical passage, in which his children are named, being from a much later source than the Jahwist and Elohist narratives, which make up most of the Joseph narrative, and which consistently describe Benjamin as a child.[7]

By allusion to the biblical Benjamin, in FrenchPolish and Spanish, “Benjamin” (benjamin/ beniamin /benjamín, respectively) is a common noun meaning the youngest child of a family, especially a particularly favoured one (with a similar connotation to “baby of the family”).

The name is first mentioned in letters from King Sîn-kāšid of Uruk (1801–1771 BC), who called himself “King of Amnanum”



Sîn-kāšid (inscribed in Akkadian: 𒀭𒂗𒍪𒂵𒅆𒀉: EN.ZU-kà-ši-id) was the king of the ancient Mesopotamian city of Uruk during the first half of the 18th century BC. His precise dating is uncertain, perhaps ca. 1803–1770 BC (short chronology) corresponding to ca.1865–1833 BC (middle chronology), but likely to have been fairly long due to the voluminous building inscriptions extant for which he is best known and contemporary with Nur-Adad of Larsa (1801–1785 BC) and Enlil-bāni of Isin (ca. 1798–1775 BC). His apparent lack of relationship with any of the preceding rulers of Uruk and his omission of mentioning his father in any of his inscriptions has led to the belief that he was the founder of a dynasty. He participated in a diplomatic marriage with Šallurtum, the daughter of Sūmû-la-Il (ca. 1817–1781 BC), the second king of the First Babylonian Dynasty, as her name and epithets appear in the seal impressions of three clay bullae recovered from the remains of his palace.[1]

  • Ikūn-pî-Ištar

Ikūn-pî-Ištar, meaning “Ištar’s word has come true” [1] and inscribed [i-k]u-un-pi4-eš4-tár,[2] was a Mesopotamian king (ca. 1825–1799 BC short chronology) of uncertain jurisdiction, Jakobson suggested Uruk, presumably preceding Sîn-kāšid, contemporary with the latter part of the 1st Dynasty of Isin.


He appears on two variant Sumerian King List fragments, one of which has him followed by Sumu-abum (ca. 1830—1817 BC) of Babylon,[3] the other sandwiched between the reigns of Erra-Imittī (ca. 1805–1799 BC) and Enlil-bāni (ca. 1798 BC – 1775 BC) the kings of Isin. This gives his reign as six months or a year depending on which variant is cited.[4] Sūmû-El, the king of Larsa’s fifth year name (ca 1825 BC) celebrates a victory over the forces of Uruk during a time when it was independent. A haematite cylinder[i 1] seal in the British Museum attests to a servant of pî-Ištar, which may be an abbreviation of this king’s name.[5] A satukku (sá-dug4), or offering, text from Nippur is the only exemplar of a text giving his year name[6] and was found among a cache of cuneiform tablets relating to the temple of Ninurta dating from Lipit-Enlil’s first year (ca. 1798 BC) onward, after which the city remained under the control of the kings of Isin for a seventy five year period.[7] His hegemony over this city must therefore have preceded that of Lipit-Enlil.[5]

Ikūn-pî-Ištarpresumably preceding Sîn-kāšid,

preceding, existing, coming, or occurring immediately before in time or place.

  1. When Earth was produced Anomaly Zero.0 was produced. Heaven on Earth. It was a fun time.

We all looked the same, a slight variation. We turned away from he spoke and he spoke through our faces; produced by the Golden Ratio, at the time.

  1. a>b>0, b greater an a consent policy, as a is more wide spread,
    • a needs b to survive otherwise what is the point in a


Define Structure, Golden Ratio.