Christ gathering his 144,000 brothers for the war, Micah 5 — the sorceries cut-off from the new hand —

mic 5
Christ gathering his 144,000 brothers for the war, Micah 5
— the sorceries cut-off from the new hand —

now you-shall-slash-yourself daughter-of raiding-party siege-work he-places on·us in·the·club they-shall-smite on the·cheek one-judging-of Israel
Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek

  • – ‘gather’, H1413 gadad ‘to cut’ 8x; ‘you shall not cut yourselves’; gedad çhop down (tree)’ 2x; gad-ah ‘bank (river)’ 4x; gedi ‘young goat’ 16x; guwd ‘to raid’ 3x, into Gad ‘fortune’, glyph SHA “new-north” as region of the raised cord,
  • – ‘troops’, H1416 gedud ‘band, troop, company, raiders’ 33x; glyph SMA SET ?

chapter and line context:
we suggest that the first line depicts a “20/20 situation for them spirits”; they built the siege-ramp to the original-adamite-throne, gaining the birthsceptre (they get physical eden qualities – we the dross), but that now backfires on them because Christ will incarnate in this body (next lines); the ‘cheek’ being the seat of nobleness (lechiy, le+chiy eden-life), likely another way of saying that the temporary incarnation is a disgrace to Heaven (sic);
line, said by Watercourse,
“now / you shall cut yourself (-off) / (you) daughter (character) of / raiders (for fortune?) /; (because by) the siege-ramp / he (Assyrian) placed / on us /, they shall smite – inby the birthsceptre / +
the one judging of – the powerful-deity (ishral) – onupon – the cheek /; +

and·you Beth-Lehem Ephrathah inferior to·to-become-of in·mentors-of Judah from·you for·me he-shall-come-forth to·to-become-of one-ruling in·ishral and·goings-forth-of·him from·aforetime from·days-of eon
But thou Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting

  • – ‘bethlehem’, H1035 beth lechem ‘house of bread’ 41x; lechem ‘bread, food’ 296x but we saw ‘bread’ is not a positive concept (as burned barley in their furnaces); lacham ‘to fight, feed upon’ 177x; lechiy ‘cheek, jawbone’ 21x seat of blushyness and nobleness (le+eden-life); the bread as mixed-aspects of these,
  • – ‘ephraim’, H672 ephrath 10x; epher ‘ashes’ 22x; (par-ah ‘fruitful’, related to ephra-im), derived from ‘nostril’ -aph, and often ‘burning’ (because nostril is on wrong place), [we will need to add this colour to the ephraim chapter, as fleshy believer];
  • – ‘thousands’, H505 eleph ‘thousand’ 505x; eleph ‘herd’ 8x; alaph ‘teach, learn’ 4x; wrong term picked here because non-sensical;
  • – ‘goings forth’, H4163 motsa-ah ‘latrine’ 1x (2Kings10, house of Baal into draughthouse); we suspect wordswitch by hateful scribes; 4161 motsa ‘to proceed from, (water-) springs, coming forth from an origin, etc’ 27x, from -yatsa ‘go or come out, bring forth’ (ts-term); the -yatsa used in previous line here; root -mots cause -tsa negative;

line context:

  • 1) bethlehem – though at the surface positive, factually the term is another way of saying “born into this ugly body we have”; see 2),
  • 2) teacher –
    is the only term making Sense here; we take it as deliberately picked wrongly, and neither the (multiple) holds water, so we put singular; the teacher was indeed “born from Benjamin”, which is the house of Judah: therefore the lion in Rev.5 is SEKHMET, since he was “born from the tribe Judah” there; being the teacher of Judah because He was “looking for the 10 north tribes”;

line, said by Watercourse,
“and you / the younger – Bethlehem-Ephrathah (house of mixed-aspects as the ashes by nostril) / +
tofor to become / – fromby you – inas the teacher (Christ) of / Judah /; forfrom me / he shall come forth / tofor to become / the one ruling / inover the powerful-deity (ishral) /, andfor he (Christ) proceeds / from olden time / fromas – the eternal – days /;

therefore he-shall-give-up·them until time-of one-giving-birth she-gives-birth and·rest-of brothers-of·him they-shall-return on sons-of ishral
Therefore will he give them up, until the time [that] she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel

  • – ‘give up’, H5414 nathan ‘give, place, set’ 2011x but many meanings: deliver (26x), make (66x), the ‘giving-up’ in interlinear sounds as ‘deliver’,

“therefore / he (Christ) will deliver them (potential 144,000) /, +
until / (it is) the time of / she – giving birth (the 144,000) / andas the rest of / his brothers /, (and) they shall return (to Watercourse) / onas / the sons of / Israel (all eden-souls) /;


and·he-stands and·he-shepherds in·strength-of ieue in·pomp-of name-of ieue Elohim-of·him and·they-dwell that now he-shall-be-great unto limits-of land
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth

  • – ‘strength’, H5797 oz; peculiar;
  • – ‘majesty’, H1347 ga’own ‘pride, excellent, etc’ 49x; same ?

interval context:
also in other chapters we noticed that used terms can have a dubious colour – yet they are consistently used when the theme is about the time of the Interval, like here. We cannot colour it as “temporary” (since it is not a temporary power), then we are a bit forced to use (interval),
“and he (Christ) stands firmly / and he shepherds / in the (interval-) strength– of / IEUE / +
(and) in the (interval-) pomp of / the name of / IEUE / (being) his deity /, andfor they (sons) (are) the inhabitants /, thatbecause / now / he shall be great / unto / the ends (nostril) of / the (eden-) land /;

and·he-becomes this-one peace Assyria that he-is-entering in·land-of·us and·that he-is-treading in·citadels-of·us and·we-craise on·him seven ones-being-shepherds and·eight sovereigns-of adm human
And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men

  • – ‘principal’, H5257 nciyk ‘(something poured-out) drink-offering, princes, metal-images’ 8x; nacak ‘pour out’ 25x; necek ‘drink offering’ (also to cast, as to pour), pour out drink-offerings to the queen of heaven; tomb pic, 64x; nasak ‘(veil) libated out over (nations)’ 1x;

line context:
the Assyrian conquered the adamite-throne when eden fell (line 1), this line must then be “about the present situation”, since the answer is that “we shall place above him” (into the North);
libation and shepherds context:
we have no Clue. Perhaps as “constructs during the interval”, because both terms have a bit Negative connotation (see line 4 note), since they are functioning as a ‘sword’, in next line 6; the “eight” being a very unusual number – the eight we know are the H’EH’U, their eight doubled from four (CT 80 range), and we know that eden will need temporary constructs during the interval, in order to un-do their doubled-constructs (the ‘8’ here), hence the limped lampstand Zerubbabel during the interval (see diagrams), but how these are related to the -adm-human ?
“and it becomes (to pass) / this / (eden-) peace /; (though) Assyria – thatsurely is (constantly) entering / in our (eden-) land /, and thatsurely / he is treading (to conquer) / inas our citadels /, andbut (now) we raise (on high) / onupon him / the seven / (interval-) shepherds (islands?) /, +
and the eight / (interval-) places of libation (?) of / the adm-human /;

and·they-shepherd land-of Assyria in·the·sword and land-of Nimrod in·portals-of·her and·he-rescues from·Assyria that he-is-entering in·land-of·us and·that he-is-treading in·boundary-of·us
And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders

  • – ‘nimrod’, H5248 nimrod 4x; Akk. nâmaru ‘to shine, (fire-) light, brilliant, to be satisfied, to fruit’, namharu ‘beer vessel, part of a chariot’, namru ‘shine, bright, arrowhead, metal mirror, vessel of bronze, metal vessel’; namû ‘habitation, steppe’; nimru ‘leopard’; possible root -mar, mâru ‘calf, son, descendant, youngster, daughter’; mêru same; but -mar cluster rather negative; na’u ‘pestle, stone’, “son of the stone” ? 5246 namer ‘leopard’ 6x;
  • – ‘entrances’, H6607 pathach ‘door, doorway, entrance’ 164x, not ‘gate’;
  • – ‘deliver’, H5337 natsal ‘take or snatch away, deliver, rescue’ 213x; root as “to snatch-away, whether in good or bad sense”; (term also in a next line)

nimrod-land context:
we tried, but the object of “he (snatch away)” can only refer to ‘land of Nimrod’ (instead of the idea that “both Assyria and Nimrod are subdued by the sword”), then this Nimrod-land of doorways must be something eden needs; the “leopard” is tyically representing ‘mixed aspects’, especially relating to physicality; we take it that the nimrod-land is also part of the Interval,
“and they (the constructs) shepherd / the land of / Assyria (above original-throne) / inby the sword /, andfor / the (interval-) land of / Nimrod (mixed aspects) / inas her doorways / +
andas he (being) snatched-away / from Assyria /; thatfor / he (has been) entering / in our land /, and thatbecause / he (was) treading (to conquer) / in our boundary /;

and·he-becomes remnant-of Jacob in·within-of peoples many-ones as·night-mist from·with ieue as·showers on herbage which not he-is-being-expectant to·man and·not he-is-waiting for·sons-of adm human
And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men

  • – ‘tarrieth’, H6960 qav-ah ‘wait (passively)’ 69x;
  • – ‘waiteth’, H3176 yachal ‘hopefully wait’ 40x;

“andfor it becomes (to pass) /, (that) the remnant (144k) of / Jacob (adamite-souls on this earth) / (will be) in the midst of – many – people /, (being) as the dew / from-with / IEUE /, (and) as showers / on / the grass /, which / (is) nót / tothat(which) man (-kind) – is waiting /, andfor nót / for the sons of / the adm-human / (are) expected /;

and·he-becomes remnant-of Jacob in·the·nations in·within-of peoples many-ones as·lion in·beasts-of wildwood as·sheltered-lion in·droves-of flock which if he-passes-through and·he-tramps-down and·he-tears-to-pieces u·ain and·there-is-no one-rescuing
And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver

  • – ‘flocks’, H5739 eder ‘drove, herd, flock’ 39x; negative; adar ‘fail, miss, lack’ 10x;
  • – ‘if’, H518 am ‘if, not, when, whether, surely, doubtless, while, neither, saving, verily’
  • – ‘deliver’, H5337 natsal ‘take or snatch away, deliver, rescue’ 213x; root as “to snatch-away, whether in good or bad sense”;

remnant in the nations context:
similar first line used as in previous line seven; there related to “earth and its souls”, here used to juxtapose with “being in the lands of the horus-spirits (the beasts)”; the nature of the 144,000 is that they will have their original back, but this time not as the stripped-adamite-originals being held in the walled fortress;
u-ain ‘eye’ and two versions context:
we do not want to push the cherub-wheel theme, just showed side-by-side; because the “passing over to other dimensional side” is true for the 144,000 as well for the cherub-wheel (the ‘precious instrument’) being rescued. The terms “trampling and tear in pieces” apply more to a lion as to a wheel [eventhough it is the wheel which will cause the prison-land for them spirits], but the line *can* read, “at the moment the wheel passes over, the lion (144,000) will start to act – by trampling and tearing in pieces” . That we interpret the line like this, including the wheel, is because of next verse:
“and it becomes (to pass) /, (that) the remnant (144.000) of / Jacob (adamite souls on this earth) / +
(will be) in the nations (of horus-spirits) / (being) in the midst of – many – people /; as the lion (-rule) / ininbetweenthe beasts (behemoth) of / the forest /; (And) (being) as the sheltered lion / infor the lackings of – the flock (of adamite-originals) /, +

which / (is) ifwhen / he passes over (to other dimensional side) /, +
andfor he (lion) tramples / and he tears in pieces / and there is no-one / rescuing /;

which / (is) ifwhen / andas – the rescued – eye – passes over (to other dimensional side) /, +
and he (cherub-wheel or lion) tramples / and he tears into pieces /;

she-shall-be-high hand-of·you over foes-of·you and·all-of ones-being-enemies-of·you they-shall-be-cut-off
Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off

  • – ‘adversaries’, H6862 tsar ‘limitedness, narrowness, foes, enemy. distress’ 11x; to Tyre,

chapter-turn – Adam, ‘you’ and hand context:

  • 1) the ‘you’,
    suddenly the chapter takes a turn – but who is the you ? It can’t be the 144,000, since next lines are very Negative; it could be “to Õn, or Babylon, etc” yet not once one is mentioned; we take that it is Adam, in the hand (now at new-throne) working for them;
  • 2) Adam,
    we learned but recently that he (adam) seems to have a much greater position (in deludedly working for them) as we assumed – this can explain why the reference to him is vague in this chapter, because that is very clear to IEUE; these lines follow upon the 144,000 becoming sons, and we saw how they will encounter Adam, and they will be very surprised (page),
  • 3) hand and raise,
    linked with Adam as executive region; glyph -IT “place-T of the most-beautified-soul-adam”, note how here a ‘she’, a construct; the term ‘raised’ is -rm here, always linked to Raamah
    (Isis, place of their inverted hand KHET’), we can only assume “raise fróm that region”, and raise over the caused distressing constructs of them;
  • 4) caused distresses,
    Adam is guilty for the much distresses; therefore IEUE could not show pity here yet, saying “your enemies”: since the rant against Adam starts only in next line, starting with a header; we made it (your caused distresses);

line, to Adam,
“(she) your hand (executive place) – shall be raised (fróm new-throne?) / óver / (the by) you (caused) distresses /, and all of / (the by) you (caused) enemies / shall be cut off /;

and·he-becomes in·the·day the·he averment-of ieue and·I-cut-off horses-of·you from·within-of·you and·I-destroy chariots-of·you and·I-cut-off cities-of land-of·you and·I-demolish all-of fortresses-of·you
And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots And I will cut off the cities of thy land, and throw down all thy strong holds
line, to Adam,
“and it becomes (to pass) / in – that – day /, (being) the declaration of / IEUE /, andthat I (will) cut off / your (-made) horses (chakra-fields) / from your midst /, and I (will) destroy / your chariots (matrix-constructs) /; and I cut off / the cities of / your land /, and I destroy (by mountain?) / all of / your fortresses /;

and·I-cut-off enchantments from·hand-of·you and·ones-consulting-clouds not they-shall-become to·you and·I-cut-off carvings-of·you and·monuments-of·you from·within-of·you and·not you-shall-bow-down-yourself further to·deed-of hands-of·you
And I will cut off witchcrafts out of thine hand; and thou shalt have no [more] soothsayers Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands

  • – ‘witchcrafts’, H3785 kesheph ‘sorceries’, khashaph ‘sorcerer’ 8x; into – kesdiy, Chaldeans and Kuwsh (Cush) ? from -kaas ‘anger’ ? Akk. -kas cluster “sorceress, to break, to rule, to bind, to equal,, to gain control, etc’
    2) Sanskr. ka’syapa ‘author of several Rg-veda hymns’ RV; ‘father of vivasvat’ RA; (vivas-), vivasvat ‘father of yami and yama (adam and eve)’ RV; vivasvat ‘name of the sun, the brilliant one, diffusing light, shining forth’ RV; vivas ‘to shine, morning, dawn’ RV (+vat, with’); vivas ‘abide, dwell, live, pass time’ RA, MH; glyph TER ?
  • – ‘soothsayer’, H6049 anan ‘soothsayer’ 11x; same as the cloud covering Õn – anan (as 2x õn);
  • – ‘engraved’, H6456 pasil ‘idol, carved image’ 24x; pas+el deity; (Akk. demon Pazazu), pas ‘multicoloured’ 5x; pas ‘back of hand’ 2x; (into pesach ‘crossing over dimension’);
    2) Akk. pâ’su ‘ax, adze’ (Ennead?), pasâsu ‘to dissapear’, pasîsu ‘sorcerer, magician’; pasâsu ‘to anoint’, pasâsu ‘tear out, destroy’; further -pas cluster ‘a bird (the Pazazu?), spread-out, cover, reveal’; passu ‘puppet, doll (=image)’; pessu ‘cripple, dwarf, white’; pesû ‘crush, split, split-open’; (Pazuzu as Ka-double, in H’EKA) Sanskr. mâya and yâtu ‘sorcery (illusion)’; yâtu ‘demon, evil spirit’ RV; a-yâtu ‘not a demon’ RV, where -tu is ‘evil’ connected to -ya making -yâ+tu; strange how hebrew very often uses the prefix -ya, as well; in Sanskr. the -ya can be something like ‘the state of being, being’ (so a-yatu is ‘the evil of non-being’ ?);
  • – ‘standing images’, H4676 matstseb-ah ‘pillar’ 32x; (from -natsab ‘to stand’ ?); tsaba ‘to war, to assemble’ 14x; tseba ‘will, wish’ 10x; tsaba ‘host, army’ 486x; mutstsab ‘siegeworks’ 1x; matstsab ‘station, garrison, office’ 10x; matsa ‘to find’ 455x; mots ‘chaff’ 8x; (ts-term);mats-ah ‘drain (out)’ 7x; “the host for to drain out” ? TCHET’ pillar or THES support ?

cut-off from hand context:
not just in mere poetical sense – but from the new-hand; compare how the name ‘David’ (as rule of the new eden-throne) is the ideogram hand+word+hand, the word Flanked by the hand; the line “bow down to the work of your hands” we saw used before against Adam;
“and I cut off / the sorceries / from your hand /, andfor the divinators (of Õn) / (will) nót – become – toby you /; and I cut off / your (-made) Ka-doubled-constructs / and the images (Djed?) by you / from your midst /, and – you shall – nót – longer – bow yourself down / to the works of / your hands /;

and·I-pluck-up fetishes-of-happiness-of·you from·within-of·you and·I-exterminate cities-of·you and·I-do in·anger and·in·fury vengeance with the·nations which not they-listen
And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities And I will execute vengeance in anger and fury upon the heathen, such as they have not heard

  • – ‘groves’ H842 asher-ah 40x; Akk. asurrû ‘pond, well, fish-pond, pit, hole’; a’sâru ‘cover, envelop, spread over, to raise (clothes), to purify, to clear out, to cut out’; a’sru ‘place, land, underworld’; a’saredu ‘noble, first, snake; outer corner (court?), outer pillar’; asiru ‘prisoner of war’; esêru ‘to enclose (a bird), to confine, to enclose’, e’sêru ‘to draw, design, to make vertical’; i’sâru ‘penis, male’;
    2) where Isis (ÁST) is the new-adamite-throne, and rather then Tefnet this one can be Neith (NT); Asherah is related to “the sacred pole or tree”, as the raised cord of words, (Neith with “phallus; make vertical, outer court, and clothes” match);
    3) hebrew also often uses -asherim, the -im as “doubled” (since raised cord); the link with -asher ‘rich men’ and Assyria (desolating original adamite-throne) links her to this region (of raised cord);
  • – ‘vengeance’, H5359 naqam ‘vengeance’ 17x; naqa ‘alienated, disgusted (by whore)’ 3x; naq-ah ‘blameless’ 44x from pure cluster;

cord of words context:
originally “from eden-gate to adamite-throne”, but now raised to the north; Rachab hung down the cord (again) from the walls of Jericho (Õn); the ‘asherah pole’ is the same theme, we made it therefore singular;
“and I will uproot / your doubled cord of words / from your midst /, and I exterminate (name) / your cities /; and I dodeal / vengeously (for impurity) – in anger (nostril) – and in fury (Canaan-cham) / +
with / the nations (of horus-spirits) / which / (anyway) not / listen /.

06.16 submitted – first version loNe
so different as previous chapter 1


all credits:see yt page
Posted: June 16, 2018 at 1:49 am by loNe
Last Modified: June 20, 2018

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