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One coincidence of this is that Jews go to synagogue on SATURday. Note the claim SATURN worship.
Not the coincidence of the Star of David containing 6 6 6. Count the sides of the star on the right side (6) and count the sides of the star on the left side (6) and the hexagon in the middle (6).
"Ninurta", the name of one of the Mesopotamian gods
associated with Saturn means "Lord Earth" or "Lord
Plow". But before Ninurta's association with Saturn,
he was the local solar deity for Nippur, later
preserved in his role as god of the rising Sun in the
perfected pantheon. The association between gods and
planets as an *original* feature of the cult simply
does not survive scrutiny.
If the “sun” is not the sun, then what are the dots? The dots are also stars, as is best illustrated by the Sumerian-Mesopotamian depiction of the Pleaides (seven dots together with reasonable astronomical accuracy since they are visible to the naked eye).b The Pleaides are actually one of the most frequently depicted astronomical features in Sumero-Mesopotamian art. As Sitchin points out (and this is corroborated by actual scholars in the field - it’s common knowledge), stars were associated with or considered to be heavenly beings – gods. In Sumero-Mesopotamian artwork, a star represents either a god or an astronomical body. The same can be said of the sun – it can either reference the literal sun or the sun god. There are three possibilities as to what VA243 is depicting:
...(A) It is singling out a deity or special star and associating it with other stars in some sort of zodiacal representation. I don’t consider this likely because there are other far clearer representations of zodiacal constellations. Unless there are clear zodiacal connotations, a star was symbolic of a deity, which brings us to the second option.
...(B) More probable is the idea that the central star stands for a deity that has some association with fertility (as in crops) since the inscription describes an offering made by a worshipper (who is named) to a seated god who is associated in the seal with fertile harvest. Since there are two other figures in the seal in addition to the seated god, and one is the offerer, the remaining figure is likely a deity also associated with the offering. In favor of this possibility are the “implements” shown on the seal with respect to these two figures facing the seated god and the figure’s headdress. Also in its favor is the fact that there are literally hundreds of such “offering seals,” and many have a star in upper proximity to the figures’ heads, signifying the figure is a deity (see the example).
...(C) Since the star is surrounded by eleven other stars (dots), the artistic depiction could stand for the lead god of the Mesopotamian divine council and its other eleven (upper tier) members. Recall that (as Sitchin again points out) the Mesopotamian council had 12 members. I have noted before that the 12 member council isn’t always consistent in Mesopotamian religion (at times eight gods are considered the council), but 12 is the more prevalent number. This thesis is attractive, but I can’t say there is much to commend it over option B. The reader might be thinking at this point, “Well, isn’t the sun god the leader of the pantheon – so if this symbology points to the divine council the center symbol could still be the sun?” This would be an erroneous line of thought since in Sumero-Mesopotamian religion the sun god is NOT the high god; the high god is Anu (later, Marduk), not Shamash.