I already determined that the 'Red came from יָם ( yäm )
were-as Sūf as it's own meaning relating to פֶּה.
Wrongly. Quite.
Then explain 2 Ch 20:16
'בְּסֹוף הַנַּחַל
There are two words that are spelled the same, but have different diacritics and by extension are pronounced differently: the word סֹוף that you have here, pronounced
sof, means "end". The other one is סוּף pronounced sūf, as is found in Ex. 2:5 and it means reed. Since the name of the sea is yŭm sūf, it means "sea of reeds".
or Joe 2:20
"יָם סוֹף
Why isn't Joe 2:20 translates as 'Red Sea ?
Because that's not what it says. It says
וספו אל
הים האחרון
and its end / to /
the sea / the last (ie. and its end to the last sea)
יָם ( yäm ) dialects would make it אֵד ( Dam ) ' Blood '
No, those are two different dialects. The former is called a qumats (it looks like an uppercase T under the letter) and the latter is called a tseirei (it looks like to dots side by side under the letter).
The qumats is pronounced kind of similar to a short ŭ, although in Modern Hebrew it is pronounced the same as the pathaḥ as a short ă.
The tseirei is pronounced like the diphthong ei, although in Modern Hebrew it is usually pronounced the same as the segol as a short ĕ.
Hence, what you've written are יָם - yŭm (sea) and אֵד - eid (vapor or cloud). Blood is spelled דָם (dŭm).
which is ruddy אַדְמֹנִי or אדם
The first word אַדְמֹנִי means ruddy as its an adjective.
The second word אדם lacking diacritics, requires context to parse as it can variously mean "man (אָדָם) ", "Edom (אֶדֹם)", "their vapor (אֵדָם)", "red (אָדֹם)" or "[he] reddened (אָדַם)".
In Greek αἷμα ( aima ) is 'Blood'
ἐρᾷ ( Era) ' earth '
ἠρα ( Hra ) ' blood '
ἦᾰρ (êar),
ῐ̓́ᾰρᾰ (íara) 'blood'
יְאֹר דָם ( River of Blood ? )
This is a random assortment of words.
Are you a Biblical literalist ? is that your problem?
Are you trying to say that when looking for the etymological source for a word, using the literal meaning of the word is the
wrong way to go?
In the Septuagint , Eden is written Εδεμ ( Edem )
The Mishnah (and the Jerusalem Talmud) predates the earliest manuscript of the LXX by over a hundred years and spells it ʕeiden.
It's also noteworthy that Greek doesn't have a parallel to the Hebrew letter ayin. The ayin is a voiced pharyngeal fricative represented by the ʕ. The Greek O that takes the same position is simply the long ō sound. So the LXX had no way of writing this name exactly as pronounced. Because of this, without being familiar with the Hebrew text, you don't really have a way of differentiating between when the Hebrew aleph is used or the Hebrew ayin is used when reading a transliteration. Hence ʕeiden is spelled
Εδὲμ and Eliah (Elijah) is spelled
Ηλίας and Elishah is spelled
Ελισσαῖος even though in Hebrew ʕeiden is spelled with an ayin while both Eliah and Elishah are spelled with an aleph.
Mist(AD) from (MN) earth, and watered the whole face of ADAM The God formed ADAM of the dust of ADAM, and breathed into his nostrils the breath of life and ADAM became a living soul. The God planted a garden eastward in ADAM and there he put ADAM whom he had formed and out of ADAM The God grew every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil and a river went out of ADAM to water the garden; and from thence it was parted and became four heads
Was there really a Man in this story?
Yes. You've made some changes to the text (and not recognized some word placement due to changes between Hebrew to English grammar) in order to suggest some other interpretation.