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Amenemope and The Book of Wisdom

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#1 Bonita



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Posted 30 September 2011 - 02:37 PM

95:4.1   In due time there grew up in Egypt a teacher called by many the “son of man” and by others Amenemope. This seer exalted conscience to its highest pinnacle of arbitrament between right and wrong, taught punishment for sin, and proclaimed salvation through calling upon the solar deity.

How interesting that many called Amenemope the "son of man" when there is a clear connection between him and the "Son of Man". When the teachings of Amenemope were waning, they were reintroduced by Ikhnaton (Akhenaten) and it was because of this man that the baby Jesus was taken to Egypt.

95:5.1 The teachings of Amenemope were slowly losing their hold on the Egyptian mind when, through the influence of an Egyptian Salemite physician, a woman of the royal family espoused the Melchizedek teachings. This woman prevailed upon her son, Ikhnaton, Pharaoh of Egypt, to accept these doctrines of One God.

95:5.2 Since the disappearance of Melchizedek in the flesh, no human being up to that time had possessed such an amazingly clear concept of the revealed religion of Salem as Ikhnaton. In some respects this young Egyptian king is one of the most remarkable persons in human history. During this time of increasing spiritual depression in Mesopotamia, he kept alive the doctrine of El Elyon, the One God, in Egypt, thus maintaining the philosophic monotheistic channel which was vital to the religious background of the then future bestowal of Michael. And it was in recognition of this exploit, among other reasons, that the child Jesus was taken to Egypt, where some of the spiritual successors of Ikhnaton saw him and to some extent understood certain phases of his divine mission to Urantia.

With this in mind, I'd like to take a more detailed look at Amenemope and his writings which have survived, in part, in the Hebrew Book of Proverbs.

#2 Bonita



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Posted 01 October 2011 - 11:34 AM

Here's wikipedia's entry on Amenemope:

Amenemope (ca. 1100 BCE) the son of Kanakht (Kanacht) is the ostensible author of the Instruction of Amenemope, an Egyptian wisdom text written in the Ramesside Period. He is portrayed as a scribe and sage who lived in Egypt during the 20th Dynasty of the New Kingdom and resided in Akhmim (ancient Egyptian Ipu, Greek Panopolis), the capital of the ninth nome of Upper Egypt. His discourses are presented in the traditional form of instructions from father to son on how to live a good and moral life, but (unlike most such texts) they are explicitly organized into 30 numbered chapters.[1] Although once thought to be unique, they are now seen to share common themes with the wisdom literature of other ancient Near Eastern cultures including Babylonia and Israel, most notably the biblical books of Proverbs, Ecclesiastes, and Sirach.

The Instruction of Amenemope is also known as the Book of Wisdom.

95:4.3   This wise man of the Nile taught that “riches take themselves wings and fly away” — that all things earthly are evanescent. His great prayer was to be “saved from fear.” He exhorted all to turn away from “the words of men” to “the acts of God.” In substance he taught: Man proposes but God disposes. His teachings, translated into Hebrew, determined the philosophy of the Old Testament Book of Proverbs. Translated into Greek, they gave color to all subsequent Hellenic religious philosophy. The later Alexandrian philosopher, Philo, possessed a copy of the Book of Wisdom.

And the Book of Wisdom survives, in part, in the Hebrew Book of Proverbs.

95:4.5   In the Book of Hebrew Proverbs, chapters fifteen, seventeen, twenty, and chapter twenty-two, verse seventeen, to chapter twenty-four, verse twenty-two, are taken almost verbatim from Amenemope’s Book of Wisdom. The first psalm of the Hebrew Book of Psalms was written by Amenemope and is the heart of the teachings of Ikhnaton.

I plan to take a look at these proverbs in the next few days. Many of them appear in TUB, such as this one:

Proverbs 15:1 A gentle answer turns away wrath, but a harsh word stirs up anger.

139:4.13 John was in prison several times and was banished to the Isle of Patmos for a period of four years until another emperor came to power in Rome. Had not John been tactful and sagacious, he would undoubtedly have been killed as was his more outspoken brother James. As the years passed, John, together with James the Lord’s brother, learned to practice wise conciliation when they appeared before the civil magistrates. They found that a “soft answer turns away wrath.” They also learned to represent the church as a “spiritual brotherhood devoted to the social service of mankind” rather than as “the kingdom of heaven.” They taught loving service rather than ruling power — kingdom and king.

149:4.2 Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”

150:9.3 Jesus would have good-naturedly managed the crowd and effectively disarmed even his violent enemies had it not been for the tactical blunder of one of his own apostles, Simon Zelotes, who, with the help of Nahor, one of the younger evangelists, had meanwhile gathered together a group of Jesus’ friends from among the crowd and, assuming a belligerent attitude, had served notice on the enemies of the Master to go hence. Jesus had long taught the apostles that a soft answer turns away wrath, but his followers were not accustomed to seeing their beloved teacher, whom they so willingly called Master, treated with such discourtesy and disdain. It was too much for them, and they found themselves giving expression to passionate and vehement resentment, all of which only tended to arouse the mob spirit in this ungodly and uncouth assembly. And so, under the leadership of hirelings, these ruffians laid hold upon Jesus and rushed him out of the synagogue to the brow of a near-by precipitous hill, where they were minded to shove him over the edge to his death below. But just as they were about to push him over the edge of the cliff, Jesus turned suddenly upon his captors and, facing them, quietly folded his arms. He said nothing, but his friends were more than astonished when, as he started to walk forward, the mob parted and permitted him to pass on unmolested.

#3 Bonita



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Posted 03 October 2011 - 01:55 PM

The following link includes history about the Book of Wisdom, also called the Instruction of Amenemope, as well as a copy of all thirty chapters of it. Only portions of this book appear in the Book of Proverbs. Of note, the site claims that Amenemope's book was written as instruction for his son during the New Kingdom, the “Age of Personal Piety". He gives instruction on the inner qualities, attitudes, and behaviors required for a happy life.

Instruction of Amenemope

TUB elaborates on Amenemope's philosophy of the pious life:

95:4.2   Amenemope taught that riches and fortune were the gift of God, and this concept thoroughly colored the later appearing Hebrew philosophy. This noble teacher believed that God-consciousness was the determining factor in all conduct; that every moment should be lived in the realization of the presence of, and responsibility to, God. The teachings of this sage were subsequently translated into Hebrew and became the sacred book of that people long before the Old Testament was reduced to writing. The chief preachment of this good man had to do with instructing his son in uprightness and honesty in governmental positions of trust, and these noble sentiments of long ago would do honor to any modern statesman.

Interesting that he was known as the "son of man" and he taught that every moment should be lived in the presence of God, precisely what the Son of Man taught and did during his life on Earth.

#4 Rick Warren

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Posted 04 October 2011 - 03:44 AM

Thanks for the link, Bonita. Fascinating, one can almost see the golden rule and the "ten commandments" forming--be honest, be good, respect others and their property.

Here are the 30, including the longish introduction:


The beginning of the instruction about life,
The guide for well-being,
All the principles of official procedure,
The duties of the courtiers;
To know how to refute the accusation of one who made it,
And to send back a reply to the one who wrote,
To set one straight on the paths of life,
And make him prosper on earth;
To let his heart settle down in its chapel,
As one who steers him clear of evil;
To save him from the talk of others,
As one who is respected in the speech of men.

Written by the superintendent of the land, experienced in his office,
The offspring of a scribe of the Beloved Land,
The Superintendent of produce, who fixes the grain measure,
Who sets the grain tax amount for his lord,
Who registers the islands which appear as new land over the cartouche of His Majesty,
And sets up the land mark at the boundary of the arable land,
Who protects the king by his tax rolls,
And makes the Register of the Black land.
The scribe who places the divine offerings for all the gods,
The donor of land grants to the people,
The superintendent of grain who administers the food offerings,
Who supplies the storerooms with grain
A truly silent man in Tjeni in the Ta-wer nome,
One whose verdict is "acquitted" in Ipu,
The owner of a pyramid tomb on the west of Senut,
As well as the owner of a memorial chapel in Abydos,
Amenemope, the son of Kanakht,
Whose verdict is "acquitted" in the Ta-wer nome.

For his son, the youngest of his children,
The least of his family,
Initiate of the mysteries of Min-Kamutef,
Libation pourer of Wennofre,
Who introduces Horus upon the throne of his father,
His stolist in his august chapel,


The seer of the Mother of God,
The inspector of the black cattle of the terrace of Min,
Who protects Min in his chapel,
Hoermmaakheru is his true name,
A child of an official of Ipu,
The son of the sistrum player of Shu and Tefnut,
The chief singer of Horus, the Lady Tawosret.

He Says: Chapter 1

Give your years and hear what is said,
Give your mind over to their interpretation:
It is profitable to put them in your heart,
But woe to him that neglects them!
Let them rest in the shrine of your insides
That they may act as a lock in your heart;
Now when there comes a storm of words,
They will be a mooring post on your tongue.

If you spend a lifetime with these things in your heart,
You will find it good fortune;
You will discover my words to be a treasure house of life,
And your body will flourish upon earth.

Chapter 2

Beware of stealing from a miserable man
And of raging against the cripple.
Do not stretch out your hand to touch an old man,
Nor snip at the words of an elder.
Don't let yourself be involved in a fraudulent business,
Not desire the carrying out of it;
Do not get tired because of being interfered with,
Nor return an answer on your own.
The evildoer, throw him <in> the canal,
And he will bring back its slime.
The north wind comes down and ends his appointed hour,
It is joined to the tempest;
The thunder is high, the crocodiles are nasty,
O hot-headed man, what are you like?
he cries out, and his voice (reaches) heaven.
O Moon, make his crime manifest!
Row that we may ferry the evil man away,
For we will not act according to his evil nature;
Lift him up, give him your hand,
And leave him <in> the hands of god;
Fill his gut with your own food
That he may be sated and ashamed.
Something else of value in the heart of God
Is to stop and think before speaking.

Chapter 3

Do not get into a quarrel with the argumentative man
Nor incite him with words;
Proceed cautiously before an opponent,
And give way to an adversary;
Sleep on it before speaking,
For a storm come forth like fire in hay is
The hot-headed man in his appointed time.
May you be restrained before him;
Leave him to himself,
And God will know how to answer him.

If you spend your life with these things in your heart,
Your children shall behold them.

Chapter 4

The hot-headed man in the temple
Is like a tree grown indoors;
Only for a moment does it put forth roots.
It reaches its end in the carpentry shop,
It is floated away far from its place,
Or fire is its funeral pyre.

the truly temperate man sets himself apart,
He is like a tree grown in a sunlit field,
But it flourishes, it doubles its yield,
It stands before its owner;
Its fruit is something sweet, its shade is pleasant,
And it reaches its end as a statue.

Chapter 5

Do not take by violence the shares of the temple,
Do not be grasping, and you will find overabundance;
Do not take away a temple servant
In order to acquire the property of another man.
Do not say today is the same as tomorrow,
Or how will matters come to pass?
When tomorrow comes, today is past;
The deep waters sink from the canal bank,
Crocodiles are uncovered, the hippopotamuses are on dry land,
And the fishes gasping for air;
The wolves are fat, the wild fowl in festival,
And the nets are drained.

Every temperate man in the temple says,
"Great is the benevolence of Re."
Fill yourself with silence, you will find life,
And your body shall flourish upon earth.

Chapter 6

Do not displace the surveyor's marker on the boundaries of the arable land,
Nor alter the position of the measuring line;
Do not be greedy for a plot of land,
Nor overturn the boundaries of a widow.

As for the road in the field worn down by time,
He who takes it violently for fields,
If he traps by deceptive attestations,
Will be lassoed by the might of the moon.

To one who has done this on earth, pay attention,
For he is a weak enemy;
He is an enemy overturned inside himself;
Life is taken from his eye;
His household is hostile to the community,
His storerooms are toppled over,
His property taken from his children,
And to someone else his possessions given.

Take care not to topple over the boundary marks of the arable land,
Not fearing that you will be brought to court;
Man propitiates God by the might of the Lord
When he sets straight the boundaries of the arable land.

Desire, then, to make yourself prosper,
And take care for the Lord of All;
Do not trample on the furrow of someone else,
Their good order will be profitable for you.

So plough the fields, and you will find whatever you need,
And receive the bread from your own threshing floor:
Better is the bushel which God gives you
Than five thousand deceitfully gotten;
They do not spend a day in the storehouse or warehouse,
They are no use for dough for beer;
Their stay in the granary is short-lived,
When morning comes they will be swept away.
Better, then, is poverty in the hand of God
Than riches in the storehouse;
Better is bread when the mind is at ease
Than riches with anxiety.

Chapter 7

Do not set your heart upon seeking riches,
For there is no one who can ignore Destiny and Fortune;
Do not set your thoughts on external matters:
For every man there is his appointed time.

Do not exert yourself to seek out excess
And your wealth will prosper for you;
If riches come to you by theft
They will not spend the night with you;
As soon as day breaks they will not be in your household;
Although their places can be seen, they are not there.

When the earth opens up its mouth, it levels him and swallows him up,
And it drowns him in the deep;
They have made for themselves a great hole which suites them.
And they have sunk themselves in the tomb;
Or they have made themselves wings like geese,
And they fly up to the sky.
Do not be pleased with yourself (because of) riches acquired through robbery,
Neither complain about poverty.
If an officer commands one who goes in front of him,
His company leaves him;
The boat of the covetous is abandoned <in> the mud,
While the skiff of the truly temperate man sails on.
When he rises you shall offer to the Aten,
Saying, "Grant me prosperity and health."
And he will give you your necessities for life,
And you will be safe from fear.

Chapter 8

Set your good deeds throughout the world
That you may greet everyone;
They make rejoicing for the Uraeus,
And spit against the Apophis.
Keep your tongue safe from words of detraction,
And you will be the loved one of the people,
Then you will find your place within the temple
And your offerings among the bread deliveries of your lord;
You will be revered, when you are concealed <in> your grave,
And be safe from the might of God.

Do not accuse a man,
When the news of an escape is concealed.
If you hear something good or bad,
Say it outside, where it is not heard;
Set a good report on your tongue,
While the bad thing is covered up inside you.

Chapter 9

Do not fraternize with the hot-tempered man,
Nor approach him to converse.
Safeguard your tongue from answering your superior,
And take care not to speak against him.
Do not allow him to cast words only to entrap you,
And be not too free in your reply;
With a man of your own station discuss the reply;
And take care of speaking thoughtlessly;
When a man's heart is upset, words travel faster
Than wind and rain.

He is ruined and created by his tongue,
And yet he speaks slander;
He makes an answer deserving of a beating,
For its work is evil;
He sails among all the world,
But his cargo is false words;
He acts the ferryman in knitting words:
He goes forth and comes back arguing.

But whether he eats or whether he drinks inside,
His accusation (waits for him) without.
They day when his evil deed is brought to court
Is a disaster for his children.
Even Khnum will straightway come, even Khnum will straightway come,
The creator of the ill-tempered man
Whom he molds and fires....;
He is like a wolf cub in the farmyard,
And he turns one eye to the other (squinting),
For he sets families to argue.
He goes before all the wind like clouds,
He darkens his color in the sun;
He crocks his tail like a baby crocodile,
He curls himself up to inflict harm,
His lips are sweet, but his tongue is bitter,
And fire burns inside him.

Do not fly up to join that man
Not fearing you will be brought to account.

Chapter 10

Do not address your intemperate friend in your unrighteousness,
Nor destroy your own mind;
Do not say to him, "May you be praised,: not meaning it
When there is fear within you.
Do not converse falsely with a man,
For it is the abomination of God.
Do not separate your mind from your tongue,
All your plans will succeed.
You will be important before others,
While you will be secure in the hand of God.

God hates one who falsified words,
His great abomination is duplicity.

Chapter 11

Do not covet the property of the dependent
Nor hunger for his bread;
The property of a dependent blocks the throat,
It is vomit for the gullet.
If he has engendered it by false oaths,
His heart slips back inside him.
It is through the disaffected that success is lost,
Bad and good elude.

If you are at a loss before your superior,
And are confused in your speeches,
Your flattering are turned back with curses,
And your humble action by beatings.
Whoever fills the mouth with too much bread swallows it and spits up,
So he is emptied of his good.

To the examination of a dependant give thought
While the sticks touch him,
And while all his people are fettered with manacles:
Who is to have the execution?
When you are too free before your superior,
Then you are in bad favor with your subordinates,
So steer away from the poor man on the road,
That you may see him but keep clear of his property.

Chapter 12

Do not covet the property of an official,
And do not fill (your) mouth with too much food extravagantly;
If he sets you to manage his property,
Respect his, and yours will prosper.

Do not deal with the intemperate man,
Nor associate yourself to a disloyal party.

If you are sent to transport straw,
Respect its account;
If a man is detected in a dishonest transaction,
Never again will he be employed.

Chapter 13

Do not lead a man astray <with> reed pen or papyrus document:
It is the abomination of God.
Do not witness a false statement,
Nor remove a man (from the list) by your order;
Do not enroll someone who has nothing,
Nor make your pen be false.
If you find a large debt against a poor man,
Make it into three parts;
Release two of them and let one remain:
You will find it a path of life;
You will pass the night in sound sleep; in the morning
You will find it like good news.

Better it is to be praised as one loved by men
Than wealth in the storehouse;
Better is bread when the mind is at ease
Than riches with troubles.

Chapter 14

Do not pay attention to a person,
Nor exert yourself to seek out his hand,
If he says to you, "take a bribe,"
It is not an insignificant matter to heed him;
Do not avert your glance from him, nor bend down your head,
Nor turn aside your gaze.
Address him with your words and say to him greetings;
When he stops, your chance will come;
Do not repel him at his first approach,
Another time he will be brought (to judgment).

Chapter 15

Do well, and you will attain influence.
Do not dip (your) reed against the one who sins.
The beak of the Ibis is the finger of the scribe;
Take care not to disturb it;
The Ape (Thoth) rests (in) the temple of Khmun,
While his eye travels around the Two Lands;
If he sees one who sins with his finger (that is, a false scribe),
he takes away his provisions by the flood.
As for a scribe who sins with his finger,
His son shall not be enrolled.

If you spend your life with these things in your heart,
Your children shall see them.

Chapter 16

Do not unbalance the scale nor make the weights false,
Nor diminish the fractions of the grain measure;
Do not wish for the grain measures of the fields
And then cast aside those of the treasury.
The Ape sits by the balance,
While his heart is the plummet.
Where is a god as great as Thoth
The one who discovered these things, to create them?

Do not get for yourself short weights;
They are plentiful, yea, an army by the might of God.
If you see someone cheating,
At a distance you must pass him by.
Do not be avaricious for copper,
And abjure fine clothes;
What good is one cloaked in fine linen woven as mek,
When he cheats before God.
When gold is heaped upon gold,
At daybreak it turns to lead.

Chapter 17

Beware of robbing the grain measure
To falsify its fractions;
Do not act wrongfully through force,
Although it is empty inside;
May you have it measure exactly as to its size,
Your hand stretching out with precision.

Make not for yourself a measure of two capacities,
For then it is toward the depths that you will go.
The measure is the eye of Re,
Its abomination is the one who takes.
As for a grain measurer who multiplies and subtracts,
His eye will seal up against him.

Do not receive the harvest tax of a cultivator,
Nor bind up a papyrus against him to lead him astray.
Do not enter into collusion with the grain measurer,
Nor play with the seed allotment,
More important is the threshing floor for barley
Than swearing by the Great Throne.

Chapter 18

Do not go to bed fearing tomorrow,
For when day breaks what is tomorrow?
Man knows not what tomorrow is!
God is success,
Man is failure.
The words which men say pass on one side,
The things which God does pass on another side.

Do not say, "I am without fault,"
Nor try to seek out trouble.
Fault is the business of God,
It is locked up with his seal.
There is no success in the hand of God,
Nor is there failure before Him;
If he turns himself about to seek out success,
In a moment He destroys him.

Be strong in your heart, make your mind firm,
Do not steer with your tongue;
The tongue of a man is the steering oar of a boat,
And the Lord of All is its pilot.

Chapter 19

Do not enter the council chamber in the presence of a magistrate
And then falsify your speech.
Do not go up and down with your accusation
When your witnesses stand readied.
Do not overstate <through> oaths in the name of your lord,
<Through> pleas <in> the place of questioning.

Tell the truth before the magistrate,
lest he gain power over your body;
If you come before him the next day,
He will concur with all you say;
He will present your case <in> court before the Council of the Thirty,
And it will be lenient another time as well.

Chapter 20

Do not corrupt the people of the law court,
Nor put aside the just man,
Do not agree because of garments of white,
Nor accept one in rags.
Take not the gift of the strong man,
Nor repress the weak for him.
Justice is a wonderful gift of God,
And He will render it to whomever he wishes.
The strength of one like him
Saves a poor wretch from his beatings.

Do not make false enrollment lists,
For they are a serious affair deserving death;
They are serious oaths of the kind promising not to misuse an office,
And they are to be investigated by an informer.

Do not falsify the oracles on a papyrus
And (thereby) alter the designs of God.
Do not arrogate to yourself the might of God
As if Destiny and Fortune did not exist.

Hand property over to its (rightful) owners,
And seek out life for yourself;
Let not your heart build in their house,
for then your neck will be on the execution block.

Chapter 21

Do not say, I have found a strong protector
And now I can challenge a man in my town.
Do not say, I have found an active intercessor,
And now I can challenge him whom I hate.

Indeed, you cannot know the plans of God;
You cannot perceive tomorrow.
Sit yourself at the hands of God:
Your tranquility will cause them to open.

As for the crocodile deprived of his tongue,
the fear of him is negligible.
Empty not your soul to everybody
And do not diminish thereby your importance;
Do not circulate your words to others,
Nor fraternize with one who is too candid.

Better is a man whose knowledge is inside him
Than one who talks to disadvantage.
One cannot run to attain perfection;
One cannot create (only) to destroy it.

Chapter 22

Do not castigate your companion in a dispute,
And do not <let> him say his innermost thoughts;
Do not fly up to greet him
When you do not see how he acts.
May you first comprehend his accusation
And cool down your opponent.

Leave it to him and he will empty his soul;
Sleep knows how to find him out;
Take his feet, do not bother him;
Fear him, do not underestimate him.
Indeed, you cannot know the plans of God,
You cannot perceive tomorrow.
Sit yourself at the hands of God;
Your tranquility will cause them to open.

Chapter 23

Do not eat a meal in the presence of a magistrate,
Nor set to speaking first.
If you are satisfied with false words,
Enjoy yourself with your spittle.

Look at the cup in front of you,
And let it suffice your need.
Even as a noble is important in his office,
He is like the abundance of a well when it is drawn.

Chapter 24

Do not listen to the accusation of an official indoors,
And then repeat it to another outside.
Do not allow your discussions to be brought outside
So that your heart will not be grieved.

the heart of a man is the beak of the God,
So take care not to slight it;
A man who stands <at> the side of an official
Should not have his name known (in the street).

Chapter 25

Do not jeer at a blind man nor tease a dwarf,
Neither interfere with the condition of a cripple;
Do not taunt a man who is in the hand of God,
Nor scowl at him if he errs.

Man is clay and straw,
And God is his potter;
He overthrows and he builds daily,
He impoverishes a thousand if He wishes.
He makes a thousand into examiners,
When He is in His hour of life.
How fortunate is he who reaches the West,
When he is safe in the hand of God.

Chapter 26

Do not stay in the tavern
And join someone greater than you,
Whether he be high or low in his station,
An old man or a youth;
But take as a friend for yourself someone compatible:
Re is helpful though he is far away.

When you see someone greater than you outside,
And attendants following him, respect (him).
And give a hand to an old man filled with beer:
Respect him as his children would.

The strong arm is not weakened when it is uncovered,
The back is not broken when one bends it;
Better is the poor man who speaks sweet words,
Than the rich man who speaks harshly.

A pilot who sees into the distance
Will not let his ship capsize.

Chapter 27

Do not reproach someone older than you,
For he has seen the Sun before you;
Do not let yourself be reported to the Aten when he rises,
With the words, "Another young man has reproached an elder."
Very sick in the sight of Re
Is a young man who reproaches an elder.

Let him beat you with your hands folded,
Let him reproach you while you keep quiet.
Then when you come before him in the morning
He will give you bread freely.
As for bread, he who has it becomes a dog,
He barks to the one who gives it.

Chapter 28

Do not expose a widow if you have caught her in the fields,
Nor fail to give way if she is accused.
Do not turn a stranger away <from> your oil jar
That it may be made double for your family.
God loves him who cares for the poor,
More than him who respects the wealthy.

Chapter 29

Do not turn people away from crossing the river
When you have room in your ferryboat;
If a steering oar is given you in the midst of the deep waters,
So bend back your hands <to> take it up.
It is not an abomination in the hand of God
If the passenger is not cared for.

Do not acquire a ferryboat on the river,
And then attempt to seek out its fares;
Take the are from the man of means,
But (also) accept the destitute (without charge).

Chapter 30

Mark for your self these thirty chapters:
They please, they instruct,
They are the foremost of all books;
They teach the ignorant.
If they are read to an ignorant man,
He will be purified through them.
Seize them; put them in your mind
And have men interpret them, explaining as a teacher.
As to a scribe who is experienced in his position,
He will find himself worthy of being a courtier.


It is finished.
By the writing of Senu, son of the god's father Pamiu.

#5 Bonita



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Posted 04 October 2011 - 03:43 PM

I agree, Rick. Amenemope's instructions are amazing for so many reasons. We are told that the Egyptians preserved many of the social teachings of the Andites of Mesopotamia that was later lost by the Babylonians.

95:1.11   Much of the Mesopotamian religious culture found its way into Hebrew literature and liturgy by way of Egypt through the work of Amenemope and Ikhnaton. The Egyptians remarkably preserved the teachings of social obligation derived from the earlier Andite Mesopotamians and so largely lost by the later Babylonians who occupied the Euphrates valley.

The Egyptians taught truth, justice and righteousness thousands of years before the Salem doctrines reached them. You have to give them a lot of credit for that. The Egyptian quotes mentioned below may have come from Amenenmope.

95:3.3 Thousands of years before the Salem gospel penetrated to Egypt, its moral leaders taught justice, fairness, and the avoidance of avarice. Three thousand years before the Hebrew scriptures were written, the motto of the Egyptians was: “Established is the man whose standard is righteousness; who walks according to its way.” They taught gentleness, moderation, and discretion. The message of one of the great teachers of this epoch was: “Do right and deal justly with all.” The Egyptian triad of this age was Truth-Justice-Righteousness. Of all the purely human religions of Urantia none ever surpassed the social ideals and the moral grandeur of this onetime humanism of the Nile valley.

Proverbs 20:21 He that followeth after righteousness and mercy findeth life, righteousness, and honour.
Proverbs 21:3 To do justice and judgment is more acceptable to the LORD than sacrifice.

And I find it interesting that it was the Egyptians' morality that made it easier for them to accept the Salem teachings when they finally did arrive.

95:2.2 It was political and moral, rather than philosophic or religious, tendencies that rendered Egypt more favorable to the Salem teaching than Mesopotamia.

#6 Bonita



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Posted 05 October 2011 - 11:01 AM

Amenenmope also wrote the first Psalm:

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
But his delight is in the law of the Lord; and in his law doth he meditate day and night.
And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.
The ungodly are not so: but are like the chaff which the wind driveth away.
Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

#7 Bonita



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Posted 09 October 2011 - 09:36 AM

95:4.4   Amenemope functioned to conserve the ethics of evolution and the morals of revelation and in his writings passed them on both to the Hebrews and to the Greeks. He was not the greatest of the religious teachers of this age, but he was the most influential in that he colored the subsequent thought of two vital links in the growth of Occidental civilization — the Hebrews, among whom evolved the acme of Occidental religious faith, and the Greeks, who developed pure philosophic thought to its greatest European heights.

The intellectual and moral ground in which religion grows was conserved by this man who was the most influential teacher of his age. So much of what he wrote we now take for granted. It's hard to imagine that there was a time that man's animal nature dominated morality and ethics so much that Amenemope's writings would appear to be so wise and revelatory.

Jesus seemed to favor these:

Proverbs 15:13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Proverbs 15:15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.
Proverbs 15:16 Better is little with the fear of the LORD than great treasure and trouble therewith
Proverbs 15:17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
Proverbs 16:8 Better is a little with righteousness than great revenues without right.
Proverbs 17:22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
Proverbs 20:27 The spirit of man is the candle of the LORD, searching all the inward parts of the belly.

P1674:4, 149:5.2 "Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father's spirit which lives within him. Have you not read in the Scriptures the words of the wise man, `The spirit of man is the candle of the Lord, searching all the inward parts'? And also that such spirit-led mortals say: `The lines are fallen to me in pleasant places; yes, I have a goodly heritage.' `A little that a righteous man has is better than the riches of many wicked,' for `a good man shall be satisfied from within himself.' `A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.' `A merry heart does good like a medicine.' `Better is a handful with composure than a superabundance with sorrow and vexation of spirit.'

#8 Bonita



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Posted 13 October 2011 - 11:00 AM

P48:5, 3:3.1 "God knows all things." The divine mind is conscious of, and conversant with, the thought of all creation. His knowledge of events is universal and perfect. The divine entities going out from him are a part of him; he who "balances the clouds" is also "perfect in knowledge." "The eyes of the Lord are in every place."

Proverbs 15:3 The eyes of the LORD are in every place, beholding the evil and the good.

#9 Bill Martin

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Posted 13 October 2011 - 11:25 PM

To lovingly and wisely apply the Teachings we study, we must be fluent in the historical basis of the preceding truths both evolved and revealed. It is good that you so clearly educate us in what we must know to enable wise and fruitful sharing of truth.with the "people of the book." Thank you again Bonita.

Slowly but surely the Power of Love is overcoming the Love of Power

#10 Bonita



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Posted 15 October 2011 - 09:36 AM

You're welcome Bill. Isn't one of the reasons for revelation to restore important bits of lost knowledge? History is part of that, particularly the history of the evolution of man's concept of God. It is refreshing to me to see how far we've actually come! and how much more will likely evolve.

One of the things/facts that TUB illuminates is that the process of man becoming civilized has enlarged his capacity to love his children's children in a fatherly way. This was first taught hundreds of thousands of years ago by the Prince's staff. Amenemope reminds us of what we once learned in the past:

Proverbs 17:6 Children's children are the crown of old men; and the glory of children are their fathers.

P750:6, 66:7.4 The home as a social unit never became a success until the supermen and superwomen of Dalamatia led mankind to love and plan for their grandchildren and their grandchildren's children. Savage man loves his child, but civilized man loves also his grandchild.

P940:6, 84:7.10 The animals love their children; man -- civilized man -- loves his children's children.

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