About the story of "EXODUS", Part-6
(Continued from Part-5)
ABOUT THE STORY OF "EXODUS"
(Copyright © Polat Kaya 2004)
The story of EXODUS in the "Old Testament" (Book 2) describes an
event where the Israelites, who were supposedly captive in ancient
Egypt (Masar/Misir), were led out of Egypt by Moses over the Red Sea
into the desert land of Arabian peninsula. In the process of leading
the Israelites out of Egypt, their God Jehovah helped them cross the
Red Sea by parting the waters and thus letting the Israelites pass
over the dry basin of the sea floor while holding the waters apart as
two walls of water. On the other hand, the Egyptians, while following
the Israelites through the parted sea, were being watched by Jehovah,
the God of Israelites. Jehovah, watching the events from above, and
after letting the Israelites pass through, suddenly let the waters
return to their normal state, thus, engulfing the Egyptian army, their
cavalrymen, horses and chariots, etc. to all drown in the sea.
This is the essence of the story of Exodus. Of course, many people
have doubts about the reality of this mythological story as narrated
in the Book of Exodus.
Encyclopaedia Britannica provides relevant information regarding
Exodus. Some are cited below:
1) "Exodus, "the word connotes a going out or departure and refers to
the escape of the early Israelites from their slavery in Egypt, ..." 
2) "The general pupose of the Scripture is the recital of the great
redeeming action of God, which is the central theme of the community
of faith that produced the Bible. The specific purpose of Exodus, in
this general context, is to relate the deliverance and establishment
of Israel as the special people of God who are to function both as the
primary illustration and as the instrument of his power and of his
In this citing, God acts as a very "racist" god preferring to protect
one group over others. This God must be a different God than the one
who is generally known to be just and fair in judging all people.
3) "Verifiable facts relating to the escape of the slave from Egypt is
scanty. Beginning with the violently anti-Jewish Egyptian historian
Manetho (250 B.C.) the event was traditionally placed in the 16th
century B.C. and associated with the expulsion of Hyksos power from
Egypt. But this association lacks evidence. Modern scholars are
increasingly unanimous in the view that the Exodus occured in the 13th
century B.C. Ramses II (1301-1234) is commonly referred to as the
Pharaoh of the oppression; and the escape probably occured in his
reign or in that of his son, Merneptah (1234-1227). . . ." 
In this citing, there is a reference to the HYKSOS people. The HYKSOS
were not Jewish people as some writers try to portray. The HYKSOS
were Turkic OKUS (OGUZ) peoples as their name indicates. They were
from Asia. Hyksos people were also known as "The Shepherd Kings".
Hyksos people brought new things to ancient Masar. Most likely the
Turkish "Ak Koyunlu" and "Kara Koyunlu" dynasties in Eastern Anatolia
were the remnants of the Hyksos people. Hyksos is said to have left
Egypt in the 17th century B.C.. Yet the so-called "Exodus" event is
said by some people to have taken place around the 13th century B.C.
Therefore the HYKSOS and Exodus would have no relation. Furthermore,
it is almost certain that the "Exodus" event never took place as we
In this citing, it seems that in order to justify an exodus story, the
finger has been pointed at Ramsess II of ancient Egypt (Masar / Misir)
as being a oppressor of Jews. Lional Casson writes the following
about Ramses II and his reign:
"Ramses II took the throne to open a reign that would last 67 lustrous
years, no shadows of decline were visible. Ramses was truly a king of kings.
The age of Ramses , with great temples, its colossal statues, its
glowing accounts of the leader's exploits, marks the climax of the age
of the pharaohs. It was an age that had begun with the unification of
scattered tribes along a segment of the river and ended with a
glorious and farflung empire that extended well beyond it; an age
that began with the fashioning of simple shelter out of the river's
mud and ended with the erection of giant monuments out of the
neighboring cliffs. It was an age that spanned several millennia,
throughout which the pharaoh and his subjects, despite vicissitudes
in fortune, were borne on a faith in themselves, in their superiority
over other nations, and in the pantheon of which the pharaoh was a
This citing by Lional Casson indicates a very high quality and fair
ruling by Ramses II without oppression of his subjects.
4) "Israel's crossing of the "Sea of Reeds" was the climax of the
exodus. Considerable uncertainty remains about the precise location
of this crossing, though there is general agreement that it was not at
what is now known as the Red Sea, but farther north. There can,
however, be no doubt about the fact of the occurance or about the
critical role it played in the escape. The so-called Song of Miriam
(Ex.xv, 21) the composition of which literary historians unanimously
associate immediately with the events of the exodus, makes the
crossing the decisive stage of the escape, and the cultus of Israel is
largely built on this." 
In this citing, they write about "Considerable uncertainty remains
about the precise location of this crossing" yet they are able to say
"There can, however, be no doubt about the fact of the occurance". In
other words, there is absolutely no proof of this event taking place,
but yet they do not want anyone to question it. If the cultus of
Israel is built on such a story, then, that culture itself is very
much in suspect because of the fact that the story it is based on is
The Latin term "cultus" is the basis of the English term "CULT".
"CULT" is defined as "1. A system of worship of a deity; as the cult
of Apollo. 2. Hence: a) The rites of a religion. b) Great devotion to
some person, idea, or thing, especially such devotion is viewed as an
intellectual fad. c) A sect." 
Anyone who starts a "cult" or "religion" based on such a definition
cannot be taken seriously. In such so-called "intellectual" games,
quite often the goal is the exploitation of others in a sophisticated
manner by playing games of "dishonesty". A cult or a religion has to
be truthful before it can be regarded as a "religion" to be followed.
This is important because of the fact that, people believe in a
religion not to play "intellectual" games with it, but rather to
arrange, control and maintain their physical and spiritual lives in
accordance with the tenets of the religion with respect to one's self,
immediate family, neighbors, community and the environment in which
one lives. Behaving in a selfish, unreliable and disorderly manner is
detrimental to the harmony of the community.
People model themselves after the things they believe in. Hence
believing in the Sun, which is undeniably visible to all, radiates
heat and light equally and fairly in all directions and which is the
central life giver to all things on earth, is not the same as
believing in a windstorm or a tornado.
Believing in "wind" as a deity in a very disguised way has no
"intellectuality" about it. Particularly, being secretive about it
would right away cast a shadow on the sincerity of such a religion.
Following and emulating such a deity would tend to bring out the
secretive, sneaky, undependable and destructive nature of this force
in human beings.
Now let us return to the term Exodus.
The term "Exodus" stands for "going out", and the term is supposedly
from Greek word "exodus" formed from "ex" meaning "out" + "hodos"
meaning "way".  We will see below that this is not a truthful
etymology but rather a misleading explanation. The letter X in EXODUS
is a duality character, i.e., it is a bogus letter that has hidden
identities. It stands either for KS usually with a vowel in between,
or KH. Hence, the term "EXODUS", when the letter X is replaced with
KS, becomes "EKSODUS" and when decrypted letter-by-letter as:
a) "SEKOSDU", is an anagram of Turkish expression "ÇIKUSDU" (çikishdi)
meaning "it is leaving", "it is going out", "it is departing". In
this anagram, the Turkic letter "Ç" has been changed into letter "S",
hence, Turkish expression "ÇIKUSDU" (ÇIKISDI), where the "S" is
Turkish "Sh", has been converted into another Turkish expression
"SEKUSDU". A similar word like this is the English word "EXIT"
meaning "a door leading to outside of a building or an area". The
word EXIT is an anagram of Turkish word "ÇIKISTI" (ÇIKIS) meaning "it
is an outlet from which one can leave an area".
b) "SEKOSDU", is an anagram of Turkish expression "SEKUSDU"
("sekishdi", yani "sekmek" fiilinden) meaning "it is hopping along
from place to place". This meaning becomes clear when we know that
those who were leaving the country were not in fact real people of
Israelites, but rather a "wind storm" passing through the Red Sea. It
is the wind that hops along from place to place everywhere and even
over the seas.
It must be noted that Turkish word "ÇIKUShDU" is a form of Turkish
verb "çikmak" meaning "to leave" a place, and similarly "SEKUShDU" is
from Turkish verb "sekmek" meaning "to run with jumps or hops". The
English word "SKIP" has its roots in this Turkish verb. SKIP is an
anagram of the Turkish word "SEKIP" meaning the same as English
"skip". The "E" in Turkish "SEKIP" is simply dropped and thus
English "SKIP" is readily obtained.
The details of the story are found in EXODUS, particularly in EXODUS
After knowing the identity of the Byblical term "ISRAELITES" as having
a duality identity, that is, in one hand representing the wind, and in
the other representing the "wind-god" believing people. For this see:
With these revelations, it becomes easy to read and understand the
story of Exodus. First of all, it becomes clear that the "ISRAELITES"
described as having passes through the Red Sea were not the real
"ISRAELITE" people, but rather were the personified elements of a
"wind storm" blowing for three days and nights in the region and
running through Egypt towards the Arabian peninsula over the Red Sea.
The story is nothing more than a tale embellished with mythological
metaphors most likely intended to con and control people since so many
people have been influenced with it.
Let us now consider some of the background information describing
events of EXODUS. . 
EXODUS:14.13: "Then Moses said to the people: "Do not be afraid.
Stand firm and see the salvation of Jehovah, which he will perform for
you today. For the Egyptians whom you do see today you will not see
again, no, never again."
The expression "For the Egyptians whom you do see today you will not
see again, no, never again" here is double talk. Of course the
"ISRAELITES" saw the "EGYPTIANS" again even after the so-called event
of EXODUS". The reference was not for the Egyptian people but rather
what they believed in, that is, the Sun and the Sky-Father-God.
Here we are witnessing an ongoing fight between the religious beliefs
of the "ISRAELITES", i. e., the Wind, and the religious beliefs of the
ancient "EGYPTIANS" (MASAR/MISIR), i.e., the Sun and the ONE
Sky-Father. At least it is an imaginary fight between the Sun
believers and the Wind believers. Such motives have been used in
ancient epic stories. The TROJAN WARS described in ILIAD by Homer
have the same tint. So does Kirgiz Turk's MANAS epic. So does Aesop's
fable about the Sun and the Wind.
Evidently the Babylonian wind believers were secretly busy inventing a
way of getting rid of the Sky-Father, Sun and Moon worshipping
religion of the ancient Turanians and to replace it with a wind based
one. But the real purpose of the Babylonians coming up with a new
religion was more political and economic control of the people rather
than meeting their spiritual needs. After the establishment of a new
wind based religion, the Israelites would never again see any Sun-Moon
believing Egyptians, that is, the Masarian Tur/Turk peoples. Clearly
the Babylonians were committed to eliminate the ancient Turanian
civilization in Masar and the rest of the world. After all, this plan
had worked well with the TUR Sumerians. In this regard, verbology,
malice and villification would do wonders when carried out by an army
EXODUS14.15-16:"Jehovah now said to Moses: "Why do you keep crying out
to me? Speak to the sons of Israel that they should break camp. 16. As
for you, lift up your rod and stretch your hand out over the sea and
split it apart, that the sons of Israel may go through the midst of
the sea on dry land."
Firstly, the statement: "Why do you keep crying out to me?" has a
double meaning. "The term "crying out" can be taken as: a)
"shouting", and b) "shedding tears". During a rainstorm there can be
much heavenly shouting in the form of thunderclaps, lightning,
thundering and wind howling which are the "crying out" aspect of the
Secondly, during a rainstorm, a lot of rain, personified as "crying"
or "shedding tears", takes place. That is, rain pours down from the
clouds in different ways. In the story, the name Moses personifies, in
one hand, the "voice of the wind", that is, Turkish "Ma ses" meaning
"magnificent voice", and in the other, personifies the wind itself
(i.e., Musa yel, Samyelu or Samuel) during the wind storm, and is
metaphorized as crying out loudly to the deity JEHOVAH (AY + HAVA).
JEHOVAH is a personification of a deity concept composed of "Moon +
Air" which is from Turkish "AY" + "HAVA" meaning "Moon" and "Air". In
a thunderstorm, a lot of noise is generated by thunder claps and the
howling of the wind. In the story, this is embellished as if "MOSES"
and JEHOVAH were talking to each other. Thus, this tale creates a
scenario where personified Jehovah and personified Moses are talking
to each other as if they were real persons. When Jehovah, asks: "why
do you keep crying out to me?, it creates a fully developed and
EXODUS14.19 states. "Then the angel of the [true] God who was going
ahead of the campe of Israel departed and went to their rear, and the
pillar of cloud departed from their van and stood in the rear of them."
Here the story refers to an angel of the [true] God and a "pillar of
cloud". It is curious that they refer to another "deity" as the "True
God" which does not seem to point to JEHOVAH at all. The story does
not define the "true god". Who could be that "true god"? Evidently
Jehovah was not the true god which makes sense, beacause "wind and
Moon" do not make a true god system, but the Sun, as creator, does.
We have already described that all "angels" are personified "winds".
Thus there is no "angel" as they would like us to believe. In a
storm, there are waves of wind, coming one after the other - and also
clouds. Of course, the reference to a "pillar of cloud" is nothing
but a reference to a pillar of "tornado" which is sometimes seen
during wind storms. This we defined in PART-5 of this series of
writings. It is clear that this story is designed with all kinds of
double-talk intended to con the reader and/or the listener of the story.
The story uses the term "VAN" saying that "a pillar of cloud departed
from their van and stood in the rear of them.". It should be noted
that the term "VAN" meaning "the front of an army"  is actually
an anagram of the Turkish word "ÖNÜ" (or ÖN-O) meaning "the front".
Related to "VAN" is the word "VANGUARD" meaning "the troops who march
in front of an army and guards the army from a frontal attack". 
The term "VANGUARD" is an anagram of Turkish expression "ÖNÜ GORUDU"
(önü korudu) meaning "he who guarded the front" which is the
definition of "VANGUARD". Thus the roots of these words are Turkish.
This story very much resembles the Turkish Oguz-Kagan epic where a
"blue wolf" (gök böri) is always going ahead of the Oguz Kagan camp.
It seems that the motifs of the Oguz-Kagan epic have also been used as
a model. OGUZ-KAGAN epic is one of the most ancient epics of the
Turanian Tur/Turk peoples. It is probably as old (or older) as the
Sumerian "BILGAMESH" epic distorted into "GILGAMESH" by Babylonians.
Of course Sumerian "BILGAMESH" is Turkish expression "BILGEMISH".
EXODUS 14.20. So it came in between the camp of the Egyptians and the
camp of Israel. On the one hand it proved to be a cloud together with
darkness. On the other hand it kept lighting up the night. And this
group did not come near that group all night long.
This section openly admits and clearly defines the progress of a big
rain storm where there are all kinds of "dark" cloud movements and a
lot of "lightning" which lights up the night. This is the nature of
any rain storm. Verbose embellishments mystify this rain storm and
sell it as if "deities are acting and talking".
When they say: "And this group did not come near that group all night
long. " it implies that possibly two separate storms were in progress
separated from each other - probably one storm for the Israelite camp
and one for the Egyptian camp. When one is writing a scenario for a
tale, it is no problem to imagine a scenario like this even while
sitting indoors. Actually, one does not have to have witnessed such a
storm event to narrate a story as the one told by EXODUS.
As evidenced by the given information that it was a very stormy night
with violent winds blowing on the sea. and most likely it was also a
low-tide time created by the moon itself, So the wind and the moon
together, that is, "Ay-Hava" or Jehovah, created a naturally occuring
condition where parts of the Red sea waters receded and hence opened
up some areas of the Red Sea bottom. After the wind-storm moved on and
the high-tide returned, the water level rose again. These natural
events were embellished and mystified as part of the mystical features
of a new wind-based religion. As usual, the unquestioning and trusting
people fell for it. It is not believable that the Pharaoh and his
people were stupid enough to send their armies and their cavalry into
a wind-churned Sea and get drowned in it. The historians have not
found any record of such an event in the records of ancient Egyptians.
Story is continued in EXODUS 14.21 as follows:
EXODUS14.21 says: "Moses now stretched his hand out over the sea, and
Jehovah began making the sea go back by the strong east wind all night
long and converting the sea basin into dry ground, and the waters were
being split apart."
This again indicates that Jehovah was a "wind" producing agent, and
there was a strong wind blowing over the Red Sea at that time. Since
Moses (Musa yel) is also a personification of the wind itself, it goes
and stretches on to the sea without any problem. Any front-runner
elements of the storm would be its extented hand over the sea. Thus
extension of wind and rain cloud and even the sand-storm winds over
the sea can be regarded as the hand of Moses (Musa Yel, Samyeli,
Akyel, etc. ). This is similar to the concept of the "Tower of Babel"
that we discussed in Part-5, Thus, in the story, what was taking place
naturally by the wind storm (Sariyel, Akyel) was attributed to the
mythological personifications, that is, Moses and Jehovah acting together.
When we consider the described event, with a strong east wind blowing
all night long, most likely carrying a lot of desert sand with it and
together with rain, thunder and lightning, it would not be wise of
anyone to go to the banks of the Red Sea, sit there all night long so
that they may observe the parting of the sea and then come back and
report it to humanity. Nobody would do that, not even the wise Moses
himself. The only way Moses could have been present in this storm, in
the middle of the night, in the middle of the sea, is if he was the
personification of the wind and the storm. In view of event described,
the whole episode is nothing more than a fictional simile.
It is interesting to note a scene like this in a very well known
modern fiction movie. This act of "parting" the waters reminds us of
the "sorcerer" in Walt Dysney's famed musical story "Phantasia" where
while Paul Duca's music entitled "Sorcerer's Apperintice" is being
played, Micky Mouse acts as the "Sorcerer's apprentice" and floods an
area. Curiously enough, in that scene, Micky Mouse wears a "tall
conical hat" with Turanian crescent moon and star symbols painted on
it portraying Turanians as "sorcerers". When the real sorcerer
arrives, he makes the waters go back, and magically, waters part, a
dry walk-way appears and the sorcerer walks on it; and finally waters
go back. These two tall-tales seem very similar.
EXODUS 14.22. "At length the sons of Israel went through the midst of
the sea on dry land, while the waters were a wall to them on their
right hand and on their left."
Since the name "ISRAEL" (SARIEL/SARIYEL), in one sense, is the
personification of the wind, then, "Sons of Israel" would also
represent "the winds" which readily go over the Red Sea. The rest of
the story is just plain embellishment in order to mystify the event
and the personalities of the "sons of Israel". Religions mystify and
exalt their deities so that people may actually worship them. If the
people actually knew the real identity of the deity, they would not
worship it very long and the religion would collapse. Only in one
case would this not happen and that is in the case of Sun worshipping
in which Sun is obvious and the central life giver. This is what the
ancient Tur/Turk people believed in.
EXODUS 14.23. "And the Egyptians took up the pursuit, and all the
horses of Pharaoh, his war chariots and his cavalrymen began going in
after them, into the midst of the sea."
The term PHAROAH also has a double meaning. As I have pointed out
earlier, the term PHAROAH when decrypted as "PHR-O-AHA" is an anagram
of the Turkish expression "BIR O AHA" meaning "only he is the Lord"
refers not only to the kings of MASAR (EGYPT) but also to the
SKY-FATHER-God of ancient Masarians. Thus, in this story, reference to
"Pharaoh, his war chariots and his cavalrymen" does not necessarily
mean the real war chariots and his cavalrymen of the real Pharaoh, but
rather the Sky-God, sun and the moon embellished as chariots and/or
wheels, and the stars (army men), etc. , the clouds of the heavens
above. None of these would be visible in a desert storm or rain storm
that runs day after day for a long time. Thus the whole story is
double talk and a metaphore. It is not believable that the ancient
Masarians, so-called "Egyptians", were so dumb that they would chase a
desert wind storm into the sea and then get drowned. Thus the story
is nothing more than a fictional metaphore. The rest of the following
embellishments speak for themselves.
EXODUS 14.24. "And it came about during the morning watch that Jehovah
began to look out upon the camp of the Egyptians from within the
pillar of fire and cloud, and he went throwing the camp of the
Egyptians into confusion."
EXODUS 14.25. "And he kept taking wheels of their chariots so that
they were driving them with difficulty; and the Egyptians began to
say; "Let us flee from any contact with Israel, because Jehovah
certainly fights for them against the Egyptians."
EXODUS 14.26. "Finally, Jehovah said to Moses: "Stretch your hand out
over the sea, that the waters may come back over the Egyptians, their
war chariots and their cavalrymen."
EXODUS 14.27. "Moses at once stretched his hand out over the sea, and
the sea began to come back to its normal condition at the approaching
of the morning. All the while the Egyptians were fleeing from
encountering it, but Jehovah shook the Egyptians off into the midst of
EXODUS 14.28. "And the waters kept coming back. Finally they covered
the war chariots and the cavalrymen belonging to all of Pharaoh's
military forces and who had gone into the sea after them. Not so much
as one among them was let remain."
EXODUS 14.29. "As for the sons of Israel, they walked on dry land in
the midst of the sea bed, and the waters were for them a wall on their
right hand and on their left."
EXODUS 14.30. "Thus on that day Jehovah saved Israel from the hand of
the Egyptians, and Israel got to see the Egyptians dead on the seashore."
EXODUS 14.31. "Israel also got to see the great hand that Jehovah put
in action against the Egyptians; and the people began to fear Jehovah
and to put faith in Jehovah and in Moses his servant."
Evidently "the great hand that Jehovah put in action against the
so-called "Egyptians" (Masarians) was a "pillar of cloud", that is, a
"Tornado" and a big storm in action. We must note that the Turkish
word for "hand" is "EL". The term "EL" is also the name for the
Semitic "GOD".  Hence, there is a play on words in this
statement, i.e., "the great hand (EL) that Jehovah (EL) put in action
against the Egyptians". Hence it is seen that the so-called Semitic
God name "EL" is being hidden behind Turkish "EL" meaning "hand".
Additionally, the Turkish word for "wind" is "YEL" which can have
forms of "EL", "IL", "YIL" or "YAL". Thus the Turkish word "EL" is
used to hide the "wind" identity of the Semitic Wind-God "EL". But
most importantly, one of the Turkish names for the SUN-GOD (SUN) was
"AL" referring to the "red" or "blood" colour of the sun at sunset and
sunrise times. Here again EL is being hidden behind this Turkish word
for the Sun-God. Additionally, one of the Turkish names for the
"Moon" (Moon-God) was "ALA" meaning "spotted" which the Moon is
because of its crater spots. Finally, the Semitic Babylonian Wind-God
was taken from the Tur/Turk Sumerian ENLIL (hAN aL yIL). Thus, not
only the so-called Semitic EL is from Turkish, but it also hides and
rides on the back of the much more ancient Tur/Turk God concepts.
The Semitic wind-God name EL linguistically resembling all these
Turkish words is not due to coincidence. It proves once again that
the source for the Semitic religion and culture was the ancient
Turkish religion, culture and language. It seems that the
wind-believing Babylonians were mystifying all aspects of the wind so
that it could not be recognizable as Turkish in origin.
This Exodus story and the Israelite cultus based on it represent the
basis for Judaism which is claimed to be a monotheistic religion
introduced first by the Jews. We will see below that this is far from
The term JUDAIC is defined as:  "adjective. Pertaining to the
Jews. Also JUDAICAL. [ <Latin Judaicus < Greek Ioudaikos < Ioudaios.
And, JUDAISM defined as : "1. The religious beliefs or practices of
the Jews. 2. The acceptance of Jewish rites or doctrines" 
Cassell's Latin-English Dictionary states that: "Letter "J" was
unknown in classical Latin; invented by Italian humanists to represent
the consonantal "I", but now rarely used in classical texts." 
In view of this information, even the so-called Latin name "JUDAICUS"
originally must have been in the form of "IUDAICUS", that is, similar
to the Greek version of the name "IOUDAIKOS". Now let us examine
The Latin "IUDAICUS", when separated letter-by-letter as
"I-UD-AI-CUS", is an anagram of Turkish expression "BIR OD AY KOZ"
("BIR, OD, AI, KÖZ", "BIR, GÜN, AY, OGUZ"). These four Turkish words
in this expression are the names of the Sky-Father, Sun, Moon and Eye
(OGUZ) respectively, that is, the trinity Sky-God of ancient Tur/Turk
peoples. Obviously, all of these Turkish names were put together,
i.e., anagrammatized, to make one manufactured name "IUDAICUS" in the
so-called ancient Latin meaning "JUDAIC". In this anagram:
The Turkish word "BIR" is not only the name of numeral "ONE" in
Turkish, but it is the name of the universal creator Sky-God, i.e,
"BIR" or "BIR-O" in Turkish. Symbol "I" is not only the symbol for
letter "I" but also the symbol for numeral "ONE" in Turkish as well as
in any other language.
The Turkish word "OD" (UT) meaning "fire, as in "OD-O" (UTU, OTTO) is
the name of the ancient Turanian Sun-God;
The Turkish word "AI" (AY), meaning "Moon", is the name of the "Moon"
and "Moon-God", and
The Turkish word "KÖZ" means "EYE" and also an "orange-red fire"
(amber) and also represents the name UZ, GUZ and OGUZ.
Thus, the hidden meaning of the so-called Latin word "IUDAICUS" is
"ONE, FIRE, MOON, EYE" or "ONE, SUN, MOON, OGUZ". Alternatively, it
would mean ONE OGUZ, SUN OGUZ and MOON OGUZ of the ancient OGUZ
religion of Tur/Turk peoples. This title clearly refers to an ancient
"MONOTHEISTIC SKY-FATHER-GOD CONCEPT HAVING THE SUN AND MOON AS HIS
EYES". It is all expressed in Turkish and the concept antedates by
thousands of years the claim that Jews introduced "monotheism to the
world". Evidently, the ancient Tur/Turk peoples had this monotheistic
concept for thousands of years all over the world before Jews usurped
it and reintroduced it under another name.
Similarly, the Greek name "IOUDAIKOS", when separated letter-by-letter
as "I-O-UD-AI-KOS", is an anagram of Turkish expression "BIR-O, OD, AY
KOZ" ("BIR-O, OD, AI, KÖZ", or "BIR-O, GUN, AY OGOZ" which is the
name of the trinity Sky God of ancient Tur/Turk peoples as explained
above. Its meaning is "ONE-HE or THAT, FIRE, MOON, EYE" or "ONE-HE or
THAT, SUN, MOON, OGUZ", thus, again referring to the ancient Turanian
MONOTHEISTIC SKY-FATHER-GOD THAT HAD THE SUN AND MOON AS HIS EYES".
There can be no question that, all of these Turkish names have been
put together to make one artificially manufactured name represented by
the ancient Greek word or name "IOUDAIKOS", meaning "JUDAIC".
Evidently this word is the source of the name YAHUDI (Jew), or YAHUDA
(Judah). This is unquestionably a usurpation from ancient Turkish
language and Turkish culture.
Other related words having similar meanings are the so-called Persian
words:  HÜDA meaning "GOD"; HÜDAYA meaning "O GOD"; HÜDAYIGAN
meaning: 1. "Great Lord, great king, 2. "God"; HÜDAYI meaning: 1.
Divine; created by God; 2. Godhood, divinity; HÜDAVENDIGAR meaning
"creator of the world, God; 2. The Sultan. Ottoman Sultan MURAD I had
this name in his title. Even his name MURAD must be from Turkish "MOR
OD" meaning "red/purple fire" referring to the "SUN". Embedded in all
of these names are the Turkish root words of: O, OD, AY (AI), GÜN
which are the Turkic names of Sky-God, Sun and Moon. They all
corroborate my etymology that I attribute to the Latin name "IUDAICUS"
and the Greek name "IOUDAIKOS".
It is curious to note that while the ancient wanderers of the Middle
East spread all over the world, in one hand, they destroyed the
ancient Turanian civilization, rejected the Sky-Father-God, Sun-God
and Moon-God concepts of ancient Tur/Turk peoples, confused the
Turkish language, and wiped away their Tur/Turk identities by altering
the Tur/Turk names of the Turanian natives to be unrecognizable as
Tur/Turk, while on the other hand, they retained the sacred Turkish
names in their own names in distorted forms. During the spread of
Christianity in Europe, the native Turanians all over Europe who
opposed the eradication of their most ancient religion and
civilization were persecuted, annihilated, converted and assimilated.
Science, history and language seem to have been very silent about all
of this up to now.
All of these are evidences indicating that there has been an
unequalled usurpation of the ancient Turanian religion, language and
civilization by some groups who spread the new religions of Judaism
and Christianity. Thus, while some cabalistic groups were planning
and managing the destruction of the ancient Turanian civilization
behind closed doors, they were presenting false excuses and false
justification for creating animosity toward the Turanians. The
ordinary naive and good hearted people had no idea whatsoever about
what was going on behind those closed doors. Of course, all of these
alterations in beliefs and language and culture etc. created confusion
and adversity among people in which trusting and naive people were
used against each other.
A new generation of honest and truth searching historians everywhere
are coming up with new insights about the ancient world. It is hoped
that their truthful findings will clear up the lies and
misrepresentations of the ancient past.
SUMMARY AND CONCLUSIONS
1. The concern of this paper is not who believes in what deity. That
is everybody's personal choice and this author respects it. This paper
is interested in highlighting some of the misrepresentations about the
ancient world that are cloaked in mystery and have been perpetrated
for a long time. World public, particularly ancient Tur/Turk peoples
around the world have been victimized because of these misrepresentations.
2. The Exodus story does not represent a true story where supposedly
"enslaved" people are leaving the ancient country of Masar/Misir
incorrectly-called "Egypt". It is a metaphore in which two identities
attributed to the name "Israelites" is used alternatingly. Based on
the linguistic evidences, the term "Israelites" represents all kinds
of winds in one hand, and in the other, it represents the "wind-god"
believing peoples. Therefore, any metaphore involving the term
"Israelites" is readily mystified, and makes it impossible to
distinguish what is meant by the expression, that is, "Israelites" the
winds or "Israelites" the wind believing peoples. Thus, we are dealing
with a very fluid expression intentionally designed to be imprecise.
3. No historical evidence has been found indicating that Israelites
were enslaved in ancient Egypt and that they had to leave ancient
Egypt for freedom.
4. Even if one chooses the "wind" together with the "moon" to be the
prime deity of a religion, it would not make such a religion a
"monotheistic" religion as Jewish religion is claimed to be. Without the
Sun, there would be no religion to talk about as there would be no
life and hence no men to need a religion.
5. Monotheism was already in existence and its Sky-God was known with
different names such as "BIR O", ANU, HAN O, AMEN (and many more) for
the Ancient Turanian Sky-Father God. Since the Sun and Moon were
regarded as the right and left eyes of this creator Sky-Father-God,
they were all part of the same unity. These three divinities were
regarded as three heads in one body which was frequently portrayed
with "chimera" like figures and griffins by ancient Tur/Turk peoples.
Ancient Turanian Sky-God religion was a monotheistic religion
thousands of years before Judaism was introduced. The formation of
the word IOUDAIKOS meaning "Judaic" by using the Turkish root words
for the Sky-God is a testimony for this fact. The Sun, being the
central source of energy and the cause of creation in our solar system
as well as in all other solar systems, is the second most powerful
source for creation. The universal Sky-Father-God (GÖK-ATA Tanri)
would be the very primary deity. Without the Sun, all things on earth
would stop functioning as they are known to be.
6. It can be said that the concept of "GOD" originates from the "human
mind". Without the presence of "man" on earth, the concept of "God"
would also stop. Probably, that is why the ancient Tur Masarians
(Misir, Egypt) called the creator Sky-God by the name "AMEN", AMUN" or
"OMEN" (O MEN) which is a Turkic expression that likens "man" as image
of Sky-Father-God. That is why GOD is a "Father" figure, that is,
"ATA" in Turkish and represented with the letter "T". That same letter
"T" also represents the name "UTU" the Sun-God since very ancient
times. The names "AMEN", AMUN" or "OMEN" refer not only to "That Man
[of Sky]", i.e., "GOD", but also states in Turkish that "He is me"
indicating that "man" is created "in the image of God". The Wind
deity cannot express this view of God.
7. The analysis given in this paper about the Exodus story clearly
indicates that real people were not involved in this event. Exodus is
nothing but a tall tale about a wind storm passing over the Red Sea.
It was invented to create a cultus for a group of wind believing
peoples, and should be treated as mythology. The names used in such
ancient stories are anagrammatized Turkish expressions and words that
are not readily recognizable. Before the wind-believing Babylonians
came to the land of "Shinar",
that is, the land of Tur Sumerians and to the land of Masar/Misir,
there was a flourishing Turkic civilization in these lands where
Turkish was spoken by all before it was confused by the Babylonians.
 Encyclopaedi Britannica, 1963, Vol. 8, p. 968.
 Encyclopaedi Britannica, 1963, Vol. 8, p. 969.
 Encyclopaedi Britannica, 1963, Vol. 8, p. 969.
 Lionel Casson and The Editors of TIME-LIFE Books, "ANCIENT
EGYPT", Time Incorporated, New York, 1965, p. 60.
 Encyclopaedi Britannica, 1963, Vol. 8, p. 969.
 Webster's Collegiate Dictionary, Fifth Edition, 1947, p. 246.
 Webster's Collegiate Dictionary, Fifth Edition, 1947, p. 351.
 New World Bible Translation Committee, "New World Translation of
the Holy Scriptures", 1984.
 Webster's Collegiate Dictionary, Fifth Edition, 1947, p. 1106.
 Webster's Collegiate Dictionary, Fifth Edition, 1947, p. 1106.
 Webster's Collegiate Dictionary, Fifth Edition, 1947, p. 879.
 EBWLD, 1963, Vol. 1, p. 690.
 EBWLD, 1963, Vol. 1, p. 690.
 Cassell's Latin - English Dictionary, MACMILLAN, USA, 1987, p. 127.
 Redhouse Turkish - English Dictionary, Redhouse Yayinevi,
Istanbul,1987. p. 497.
Best wishes to all,