The Triangle, which
stretches from Tell El-Amarna in Egypt to the
Kurdali Kingdom of Georgia and extends to the Mináw (Minab) on the Kurdish Gulf
(Strait of Hormuz) Similar cuneiform inscriptions
in identical regional languages
Dating from about
2400 BC to about 650 BC
The concept of
matriarchal patriarchy, as presented in cuneiform records, traces the Kurdish
origin of the figures known from the Bible, Noah, followed by Šum (Shem, Sem),
and continues with Abraham and Isaac. That is also clear here from the S.jur.72
lines: 4, 12-14, 25-34. It is noteworthy that Abraham was of the Zázáian
Kurdish origin that is under others also mentioned in S.jur.72.14, and CZ.1A.3.
The statute of the Kurdsu 30 United Equal Matriarchal State Councils of
Justice represents the Šám’s principles of humanity, based on maternal natural care,
love, justice, and protection. Comparison of the cuneiform texts below suggests
that technocratic matriarchal natural legislation from 6000 years ago, written
in regular Kurdish, is more accurate and human than contemporary legislation.
In the so-called
Kouyunjik Collections of the British Museum's "Assyrian and
Babylonian" letters, (Kouyunjik (K.) is Nineveh, Mosul), L. 429 (K. Rm. 69) states: šádu bét asas šá záuáuni as Šumín
yak Kurdi-u-kur lú 30-šá guĺít yak dá már
Translation: Happiness
motto gave birth to the king's essence, Šum's principle, the unifier of the
Kurdish content of the 30 kings' call must be a matriarch justice (Note 3). Here Šum and also Šám are the
correct forms for the biblical Sem or Šem.
Máĺ-Mir
and Cegá-Zanbil Cuneiform Texts
By Hamiit Qliji Berai, October 2025. Father Vincent
Scheil 1900-1939, Friedrich
Wilhelm König
1965, and Father Marie-Joseph Steve 1967
The
Ziggurat Cegá-Zanbil was a Baxtiári palace associated with one of the Kurdsu 30
United Equal Matriarchal State Councils of Justice. The cuneiform inscriptions
of Cegá-Zanbil and Máĺe-Mir originating from the Baxtiári regions, are in the
Baxtiári language, which is one of the regional Kurdish languages.
The proper
“Cegá-Zanbil” (instead of Tchogha Zanbil, Tschoga Zanbil, or Chogha Zenbil) is
located about 42 kilometers southeast of Shush (Susa, the biblical Šuš of
Daniel) city in Húzsu (the incorrect Khuzestan) Province. The name "Tchoga
Zanbil" ought to be Cegá-Zanbil, which is in Farsi incorrectly transcribed
as “چغا زنبیل” instead of “چگا زنبیل.” The name Cegá (چگا), or Ceká (چکا),
also cíá (چیا), means "high
mount," a high hill as part of a mountain; cegá is higher than a tapa (تپه) tump, hill, or mount. Cegá comes from the root “cek” (چک). "Cek" means extended upward objects. (Note 1).
The archaeological site Máĺe-Mir, also Máĺ-Mir
(“chieftain house” instead of Málamir, or Mál Amir), is located 17 KM north of
Izeh city and 213 KM from Cegá-Zanbil, 255 KM southeast of Šuš, in province of
Húzsu.
Cegá-Zanbil Ziggurat.
Northeast face. Image 1. Before the works. Image 2. Cleared. Mémoire 39 (1966) Tchoga Zanbil 1
By Hamiit Qliji Berai, October 2025. Father Vincent Scheil 1900-1939, Friedrich Wilhelm König 1965, and Father Marie-Joseph Steve 1967
The
Ziggurat Cegá-Zanbil was a Baxtiári palace associated with one of the Kurdsu 30
United Equal Matriarchal State Councils of Justice. The cuneiform inscriptions
of Cegá-Zanbil and Máĺe-Mir originating from the Baxtiári regions, are in the
Baxtiári language, which is one of the regional Kurdish languages.
The proper
“Cegá-Zanbil” (instead of Tchogha Zanbil, Tschoga Zanbil, or Chogha Zenbil) is
located about 42 kilometers southeast of Shush (Susa, the biblical Šuš of
Daniel) city in Húzsu (the incorrect Khuzestan) Province. The name "Tchoga
Zanbil" ought to be Cegá-Zanbil, which is in Farsi incorrectly transcribed
as “چغا زنبیل” instead of “چگا زنبیل.” The name Cegá (چگا), or Ceká (چکا),
also cíá (چیا), means "high
mount," a high hill as part of a mountain; cegá is higher than a tapa (تپه) tump, hill, or mount. Cegá comes from the root “cek” (چک). "Cek" means extended upward objects. (Note 1).
The archaeological site Máĺe-Mir, also Máĺ-Mir
(“chieftain house” instead of Málamir, or Mál Amir), is located 17 KM north of
Izeh city and 213 KM from Cegá-Zanbil, 255 KM southeast of Šuš, in province of
Húzsu.
Cegá-Zanbil Ziggurat. Northeast face. Image 1. Before the works. Image 2. Cleared. Mémoire 39 (1966) Tchoga Zanbil 1
I have
re-deciphered the Máĺe-Mir inscription table no. 3 completely and fragments of
Cegá-Zanbil inscriptions (see below). Exemplars of these cuneiform texts were
located under others, also in Tell el-Amarna in Egypt; Nineveh (Mosul); the
Bronze Inscriptions from Luŕsu, from Šuša (Susa), from the so-named Persepolis
Fortification Tablets, Tel-i Malyan (proper Telle-Melíán), and Bender Bushehr
(proper Dáĺeki دالکی
"matriarchy")
to the Minab (proper Mináw) on the Kurdish Gulf (Strait of Hormuz).
The
archaeological sites across the Middle and Near East were ruined by the Muslims
after the conquering of Kurdsu in AD 650. The establishment's assertion that
the Assyrians destroyed the Elamite Tchogha Zanbil is absurd, as neither
Assyria nor Elam (also Iran or Persia) ever existed in ancient times. The
labels assigned to ancient civilizations by the establishment are false; I have
consistently demonstrated this in a series of articles available online
This statement by UNESCO is inaccurate and constitutes complicity in
genocide against the Kurdish nation and the Jewish people: “Tchogha Zanbil located in ancient Elam (today
Khuzestan province in southwest Iran). Tchogha Zanbil (Dur-Untash, or City of
Untash, in Elamite) was founded by the Elamite king Untash-Napirisha (1275-1240
BCE) as the religious centre of Elam. The ruins of the holy city of the Kingdom
of Elam, surrounded by three huge concentric walls, are found at Tchogha
Zanbil. Founded c. 1250 B.C., the city remained unfinished after it was invaded
by Ashurbanipal, as shown by the thousands of unused bricks left at the site.”
The earliest records from both sides of the Persian and Arabian Gulf
indicate that the indigenous inhabitants were the Kurdish people.
See (Note 2)
S. jur 72 (Mem. IV, 1902 p. 173, Málamir, n° 3):
Texts Juridiques Elamites
Translation
Máĺe-Mir inscription table no. 3
Hamiit Qliji Berai, October 2025
S.jur 72.1. The overall ranking of the equal
status of the 30 state councils must reflect the king's singular status as the
highest authority.
S.jur 72.2. The
king of 30 union state councils of justice, the chancellor's actions are the
king’s acts.
S.jur.72.3. Its distinctive way of advising on
the disciples' global principal act, its distinctive principal's council value
is human-based.
S.jur.72.4. The unique-content status-classify
of the Great-Papally Isaac.
S.jur.72.5. An act based on humanity must be of the
wholesome schedule.
S.jur.72.6. Justness must be the basic promise
of the king.
S.jur.72.7. The king’s distinctive first status,
this must be the status of the patriarchalism king.
S.jur.72.8. This is the king's general patriarchalism.
S.jur.72.9. The phrasing in this order encapsulates the fundamental matriarchal
principle of following.
S.jur.72.10. The patriarchy chancellor's distinctive basic
word of oath is the call of the 1-human patriarch council.
S.jur.72.11. In this order is the king's word progresses.
S.jur.72.12. The universal law professional for one wholesome constitution’s unique
statute of the Šáám's patriarchy –
S.jur.72.13. is the one act soul of the general Abrahamic
head act's essence.
S.jur.72.14. The general Abrahamic statute of patriarchy is Zázáian in origin.
S.jur.72.15. The observer's principal step must be the
spirit of status.
S.jur.72.16. The main establishing act must form the basis
for a global awareness call.
S.jur.72.17. … the royal council must serve as a singular,
unique pathway for the king.
S.jur.72.18. … its essence must be based on the human
principle of matriarchy.
S.jur.72.19. The chancellorship’s wholesome justice is the spirit of
the tribe’s council.
S.jur.72.20. The chancellorship counsel, in this order, must
convey the tribe’s council's intention to the king.
S.jur.72.21. The unique way essence of their 30 state councils’ unified intention is
to establish one general basis for their main principle.
S.jur.72.22. This is the awareness saying of the
rabbi for the observer of the year, the 30 state councils’ union observer.
S.jur.72.23. The general tribe’s constitution is the general spirit of the king’s
highest-status action.
S.jur.72.24. Justice's general unique footpath, the basis of justice's essence, must
be for rabbinic rate the principal place.
S.jur.72.25. The general principle is the Šám's
pathstick of the fundamental principles.
S.jur.72.26.
general …… from the wholesome counsel.
S.jur.72.27. ... the Šám's unique basis is human-based
justice counsel.
S.jur.72.28. Their general status of
each side is based on Šám's one-constitution advisory to follow.
S.jur.72.29. The general act’s
universally unique human basis –
S.jur.72.30. is Šám's basic intention of the tribe's council
in the first place.
S.jur.72.31. The council of the tribe should represent
universal values; the basis of justice must be humanity.
S.jur.72.32. Šám’s basic verdict is the foundational
principle for justice.
S.jur.72.33. Its universally unique approach serves as
guidance for its people.
S.jur.72.34. Šám’s principle must be the intended way of
patriarch’s status.
S.jur.72.35. Universality
must be life’s principle.
S.jur 72. end sign : Nana’s essence is the oath of the king.
See below for Transliteration and translation.
Cegá-Zanbil, 1A. 1-8, Father Marie-Joseph Steve
1967
These inscriptions jprobably originate predominantly from Tchoga Zanbil, even though they were fond in Susa. The inscriptions of Untaš-Napiriša (ME) found in Tchoga Nanbil.
In the forward
(avant-propos) of Mémoire 41 (1967), Tchoga Zanbil 3, it was stated: For the
first time in the history of research on the ancient Elamite civilization,
thousands of texts, mostly in the form of inscribed bricks, were uncovered in
the closest connection with their architectural context. In Cegá-Zanbil, in
total about 5,257 inscriptions were registered in April 1965. This number is
neither absolute nor definitive; there are probably still many reused
inscriptions in the pavements of the forecourts.
Translation Cegá-Zanbil,
1A. 1-8. Bij
Hamiit Qliji Berai 2026
CZ.1A.1. The general rate must be one law-professional Abrahamic lawmaker call,
aware king, one-action, one-bound measurement action to follow.
CZ.1A.2. The father’s law professionality of lawmaker, the core of one kingdom’s lawmaker, must be
a law professional for government justice awareness intended.
CZ.1A.3. According to 40 lawmakers from the 40-basis
value of the king, Zázáian-essence intended the king’s first statute to be the
basis for following global principles as the main principle.
CZ.1A.4. One valueship
action, one kingship value of 40 law professionals, and one ordinary king,
based on the femininity that must be the authority of the man, the essence of
his unity act, and the basis for valuing the lawmaker's footway.
CZ.1A.5. The justice basis is the action of one 40; the
action of one value basis, based on the Abrahamic, will become the law
professional action of the king, giving one spirit to the 40 general
legislators.
CZ.1A.6. The royal
femininity constitutional value legislature must be aware of the lawmaker’s
basis for valuing the fundamental value of the womanly advice to establish the
40 lawmakers.
CZ.1A.7. The way of Isaac’s seeding
activity must make the constitutional action of 40-basis core principles
of the known woman authority our way.
CZ.1A.8. The royal
femininity constitutional value legislature, aware of the statute of the
woman's authority, must announce it.
See below for Transliteration and
translation.
Transliteration and
translation Máĺe-Mir
S. jur 72 (Mem. IV, 1902 p. 173,
Málamir, n° 3), Father Vincent Scheil. Hamiit Qliji Berai, October 2025
Transliteration and translation Cegá-Zanbil, 1A. 1-8
I have
re-deciphered the Máĺe-Mir inscription table no. 3 completely and fragments of
Cegá-Zanbil inscriptions (see below). Exemplars of these cuneiform texts were
located under others, also in Tell el-Amarna in Egypt; Nineveh (Mosul); the
Bronze Inscriptions from Luŕsu, from Šuša (Susa), from the so-named Persepolis
Fortification Tablets, Tel-i Malyan (proper Telle-Melíán), and Bender Bushehr
(proper Dáĺeki دالکی
"matriarchy")
to the Minab (proper Mináw) on the Kurdish Gulf (Strait of Hormuz).
The archaeological sites across the Middle and Near East were ruined by the Muslims after the conquering of Kurdsu in AD 650. The establishment's assertion that the Assyrians destroyed the Elamite Tchogha Zanbil is absurd, as neither Assyria nor Elam (also Iran or Persia) ever existed in ancient times. The labels assigned to ancient civilizations by the establishment are false; I have consistently demonstrated this in a series of articles available online
This statement by UNESCO is inaccurate and constitutes complicity in genocide against the Kurdish nation and the Jewish people: “Tchogha Zanbil located in ancient Elam (today Khuzestan province in southwest Iran). Tchogha Zanbil (Dur-Untash, or City of Untash, in Elamite) was founded by the Elamite king Untash-Napirisha (1275-1240 BCE) as the religious centre of Elam. The ruins of the holy city of the Kingdom of Elam, surrounded by three huge concentric walls, are found at Tchogha Zanbil. Founded c. 1250 B.C., the city remained unfinished after it was invaded by Ashurbanipal, as shown by the thousands of unused bricks left at the site.”
The earliest records from both sides of the Persian and Arabian Gulf
indicate that the indigenous inhabitants were the Kurdish people.
See (Note 2)
S. jur 72 (Mem. IV, 1902 p. 173, Málamir, n° 3):
Texts Juridiques Elamites
Translation
Máĺe-Mir inscription table no. 3
Hamiit Qliji Berai, October 2025
S.jur 72.1. The overall ranking of the equal
status of the 30 state councils must reflect the king's singular status as the
highest authority.
S.jur 72.2. The
king of 30 union state councils of justice, the chancellor's actions are the
king’s acts.
S.jur.72.3. Its distinctive way of advising on
the disciples' global principal act, its distinctive principal's council value
is human-based.
S.jur.72.4. The unique-content status-classify
of the Great-Papally Isaac.
S.jur.72.5. An act based on humanity must be of the
wholesome schedule.
S.jur.72.6. Justness must be the basic promise
of the king.
S.jur.72.7. The king’s distinctive first status,
this must be the status of the patriarchalism king.
S.jur.72.8. This is the king's general patriarchalism.
S.jur.72.9. The phrasing in this order encapsulates the fundamental matriarchal
principle of following.
S.jur.72.10. The patriarchy chancellor's distinctive basic
word of oath is the call of the 1-human patriarch council.
S.jur.72.11. In this order is the king's word progresses.
S.jur.72.12. The universal law professional for one wholesome constitution’s unique
statute of the Šáám's patriarchy –
S.jur.72.13. is the one act soul of the general Abrahamic
head act's essence.
S.jur.72.14. The general Abrahamic statute of patriarchy is Zázáian in origin.
S.jur.72.15. The observer's principal step must be the
spirit of status.
S.jur.72.16. The main establishing act must form the basis
for a global awareness call.
S.jur.72.17. … the royal council must serve as a singular,
unique pathway for the king.
S.jur.72.18. … its essence must be based on the human
principle of matriarchy.
S.jur.72.19. The chancellorship’s wholesome justice is the spirit of
the tribe’s council.
S.jur.72.20. The chancellorship counsel, in this order, must
convey the tribe’s council's intention to the king.
S.jur.72.21. The unique way essence of their 30 state councils’ unified intention is
to establish one general basis for their main principle.
S.jur.72.22. This is the awareness saying of the
rabbi for the observer of the year, the 30 state councils’ union observer.
S.jur.72.23. The general tribe’s constitution is the general spirit of the king’s
highest-status action.
S.jur.72.24. Justice's general unique footpath, the basis of justice's essence, must
be for rabbinic rate the principal place.
S.jur.72.25. The general principle is the Šám's
pathstick of the fundamental principles.
S.jur.72.26.
general …… from the wholesome counsel.
S.jur.72.27. ... the Šám's unique basis is human-based
justice counsel.
S.jur.72.28. Their general status of
each side is based on Šám's one-constitution advisory to follow.
S.jur.72.29. The general act’s
universally unique human basis –
S.jur.72.30. is Šám's basic intention of the tribe's council
in the first place.
S.jur.72.31. The council of the tribe should represent
universal values; the basis of justice must be humanity.
S.jur.72.32. Šám’s basic verdict is the foundational
principle for justice.
S.jur.72.33. Its universally unique approach serves as
guidance for its people.
S.jur.72.34. Šám’s principle must be the intended way of
patriarch’s status.
S.jur.72.35. Universality
must be life’s principle.
S.jur 72. end sign : Nana’s essence is the oath of the king.
See below for Transliteration and translation.
Cegá-Zanbil, 1A. 1-8, Father Marie-Joseph Steve 1967
These inscriptions jprobably originate predominantly from Tchoga Zanbil, even though they were fond in Susa. The inscriptions of Untaš-Napiriša (ME) found in Tchoga Nanbil.
In the forward (avant-propos) of Mémoire 41 (1967), Tchoga Zanbil 3, it was stated: For the first time in the history of research on the ancient Elamite civilization, thousands of texts, mostly in the form of inscribed bricks, were uncovered in the closest connection with their architectural context. In Cegá-Zanbil, in total about 5,257 inscriptions were registered in April 1965. This number is neither absolute nor definitive; there are probably still many reused inscriptions in the pavements of the forecourts.
Translation Cegá-Zanbil,
1A. 1-8. Bij
Hamiit Qliji Berai 2026
CZ.1A.1. The general rate must be one law-professional Abrahamic lawmaker call,
aware king, one-action, one-bound measurement action to follow.
CZ.1A.2. The father’s law professionality of lawmaker, the core of one kingdom’s lawmaker, must be
a law professional for government justice awareness intended.
CZ.1A.3. According to 40 lawmakers from the 40-basis
value of the king, Zázáian-essence intended the king’s first statute to be the
basis for following global principles as the main principle.
CZ.1A.4. One valueship
action, one kingship value of 40 law professionals, and one ordinary king,
based on the femininity that must be the authority of the man, the essence of
his unity act, and the basis for valuing the lawmaker's footway.
CZ.1A.5. The justice basis is the action of one 40; the
action of one value basis, based on the Abrahamic, will become the law
professional action of the king, giving one spirit to the 40 general
legislators.
CZ.1A.6. The royal
femininity constitutional value legislature must be aware of the lawmaker’s
basis for valuing the fundamental value of the womanly advice to establish the
40 lawmakers.
CZ.1A.7. The way of Isaac’s seeding
activity must make the constitutional action of 40-basis core principles
of the known woman authority our way.
CZ.1A.8. The royal
femininity constitutional value legislature, aware of the statute of the
woman's authority, must announce it.
See below for Transliteration and translation.
Transliteration and translation Máĺe-Mir
S. jur 72 (Mem. IV, 1902 p. 173, Málamir, n° 3), Father Vincent Scheil. Hamiit Qliji Berai, October 2025
Transliteration and translation Cegá-Zanbil, 1A. 1-8
By Father Marie-Joseph Steve 1967, Hamiit Qliji Berai 2026
Abbreviations
S.jur. =
Akkadische Rechtsurkunden aus dem Susa der Zeit der Großregenten (1. Hälfte des
2. Jahrtausends), nachlaufenden Nummern zitiert, veröffentlicht von V. Scheil (Father Vincent
Scheil). Mem. 22. 1930 (Nr. I - 165); Mem. 23, 1932 (Nr. 166
- 327): Mem. 24, 1933 (Nr.. 328 - 395); Mem. 28, 1939 (Nr. 396 - 551).
mém. = Mémoires
de la Délégation en Perse, mit wechselnder Titel. Derzeit Mémoires de la
Délégation Archéologique en Iran. Paris (seit 1900).
UntN. =
Untaš-Napiriša, elamischer König, regierte ca. 1275-1240 v.Chr., mE Inschriften, bei
König (1965) Nr. 5a-15 mit Nachträgen als Nr. 7 IV-13c auf S. 176-180. Diese
Inschriften stammen wohl überwiegend aus Tchoga Zanbil, auch wenn sie in Susa gefunden wurden. Die in Tchoga Zanbil
gefundenen mE Inschriften von Untaš-Napiriša sind im Wörterbuch nicht nach
König (1965) zitiert, sondern nach M.-J. Steve, Mem. 41. 1967, mit dem Sigel UntN TZ.
Notes
Note 1. For excavation reports and images of the site, see Mémoire 39
(1966) Tchoga Zanbil 1, Mémoire 40 (1968) Tchoga Zanbil 2 and Mémoire 41 (1967)
Tchoga Zanbil 3. See also the website of UNESCO https://whc.unesco.org/en/list/113/#:~:text=Located%20in%20ancient%20Elam%20(today,the%20religious%20centre%20of%20Elam.
Note 2. The Proto-Elamite Settlement and its Neighbors: Tepe Yahya Period
IVC. By Benjamin Mutin 2013. https://cnrs.hal.science/hal-02429709/file/Mutin_2013.pdf
Note 3. The L. 429 (K. Rm. 69) https://www.linkedin.com/pulse/replacing-kurdish-%25C5%25A1%25C3%25A1m-syria-hamiit-qliji-berai-yduxe/?trackingId=pgy0fWu9RWmZSAN8UZsF2w%3D%3D
© Hamiit Qliji Berai, The Hague, 14/04/2026
This article is a part of a chapter from the book series "Bible
Discovered," which has not yet been published, and all rights are
reserved.
