go out my people and contend their doubled-mountain construct, Mic.6 – addressing the wandered-astray axis

go out my people and contend their doubled-mountain construct,
Mic.6 — addressing the wandered-astray axis —

Mic.6
1
hear-you ! please ! which ieue saying rise-you ! contend-you ! with the·mountains and·they-shall-hear the·hills voice-of·you
Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice

  • – ‘contend’, H7378 rib ‘contend’ 67x; -ra evil + -b solarplane,

line context:
the subject has been Veiled by the present translation – IEUE is *never* telling just mere “poetic settings” as “tell it in front of the mountains” – the -im is “double mountain” here, their construct (not just multiple mountains); and the exhortation is for us “to fight their construct (of tsiun and their north-mountain)”,
line,
“hear-you ! please ! / (that) which / IEUE / (is) saying /; rise-up-you (=we) (on high) ! (and) contend-you (the solarplane of evil) ! / with / the double-mountain (-construct) /, and the hill (adamite-throne) / shall hear / your voice /;

2
hear-you ! mountains contention-of ieue and·the·perennial-ones foundations-of earth that contention to·ieue with people-of·him and·with ishral he-shall-plead
Hear ye, O mountains, the LORD’S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel

  • – ‘strong’, H386 ethan ‘enduring, stability’ 13x; ath ‘signs’ 3x; oth ‘sign’ 79x; Djed pillar ? ÁMEN ?

double and stability context:
it is possible that their construct, using both mountains (as Zorro standing upon two horses) is intended here – as two (stone!) obelisks (TEKHEN) going Up; the term used here as “stability” is the typical character of the “(double-) Djed pillar”; we need to investigate more; this is indeed a large controversy — that immediately “my people” are addressed, is suggesting that “my people have to dó something against it”; affirmed in the declaration “we have an issue to resolve”; (we can’t help noticing the very personal way IEUE adresses who are his’);
line,
“hear-you ! / (you) double-mountain (matrix-construct) / (being) the controversy (solarplane of evil) of / IEUE /, andas the enduring stable (djed?) / foundations of / the land (Geb, north) /; thatbecause / to IEUE – the controversy (evil solarplane) – (is) with / his (own) people /, andfor with / the powerful-deity (ishral) / he shall argue (to make clear an issue): /, +

3-4
people-of·me what ? I-did to·you and·what ? I-tired·you answer-you ! in·me that I-brought-up·you from·land-of Egypt and·from·house-of servants I-ransomed·you and·I-am-sending to·faces-of·you Moses Aaron and·Miriam
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam
Moses, Aaron and Miriam context:
the exodus to escape Egypt was a realtime play-out for these very days – the mentioning of the three names, all egyptian-based, must have a reason: the names do not represent at first literal persons, but “attributes” —

  • 1) Moses as root glyph MES, “to birth the m-realm (via ad.soul)”; Aaron likely as ÁAR “reed”, compare SEKHET ÁARU “field of reeds (beautified-souls)”, in prophecy Egypt is always depicted as dragon – the fields north of Õn (see vignette BD 110); Miriam as root -MER, “to love, to desire, beloved, etc”, but as “the desired speech for the m-realm” (by the pyramid -MER);
  • 2) that all three are mentioned, could only imply that these are the three main attributes of their m-realm, required to be un-done (by the 144,000); context here is: “if these three main aspects are nót un-done, the adamite-soul on earth will keep behaving like Balaam” (see next line);

line,
“people of me /, what / (have) I done / to you /, (and with) what / I (have) tired you ? /, answer-you ! / to me ! /; thatsurely / I brought you / (out) from the land of / Egypt /, and – i ransomed you – (of) the house of / servantship /, andfor I am sending (now) / toin your presence / Moses (to un-do the soul making m-realm) /, +
Aaron (to un-do the reed) / and Miriam (to un-do the speech for m-realm) /;

5
people-of·me remember-you ! please ! what ? he-counseled Balak king-of Moab and·what ? he-answered him Balaam son-of Beor from the·Shittim unto the·Gilgal so-that to-know-of righteous-acts-of ieue
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD

  • – ‘shittim’ as ‘acacia wood’, as “the trees of eden”;

Balaam context:
he was asked by the Moabite king to go curse the people-israel; the king asking him, “Come now therefore, I pray thee, curse me this people; for they [are] too mighty for me.”; Balaam responded that he will say what IEUE will tell; but he completely failed to see the difference between “the deity” who visited him, and IEUE — he was making an absolute Mess of things; the depiction of his character (as adamite-soul on earth) is crucial to understand next line –
line,
“remember-you ! my people /, please !: / what / Balak / the king of / Moab (father of m-realm) / counseled ? /, and what / Balaam / the son of / Beor / answered /, +
from / the Shittim (eden-acacia) / until / the Gilgal (present place of cherub-wheel) ? /; so-that / (to be) known / the acts of righteousness of / IEUE: /,

6-7
in·what ? I-shall-forestall ieue I-shall-bend to·Elohim-of height ?·I-shall-forestall·him in·ascent-offerings in·calves sons-of year ?·he-shall-accept ieue in·thousands-of rams in·myriads-of watercourses-of oil ?·I-shall-give firstborn-of·me transgression-of·me fruit-of belly-of·me sin-of soul-of·me
Wherewith shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?

  • – ‘come before’, H6923 qadam ‘approach, come near’ 26x; into holyness (not serpent come near);
  • – ‘to bow’, H3721 kaph-aph ‘bow-down’ 5x; -kaph ‘handpalm’ + aph nostril ? keph ‘rock’ 2x; the -kaph ‘handpalm’ as glyph TCHERÁT “serpent-hand” (executive region of the serpent);
  • – ‘high’, H4791 marom ‘high place’ 54x; as -rum + m-realm, in all of scripture returns “the offering at the high places”, read – offering to Behemoth rule,

line context:
considered previous mentioned Balaam, here the adamite-soul on earth confuses things,too: he thinks he is worshipping IEUE – but factually worships the false adamite-throne Raamah, line depicting how the Self (glyph TCHES) thinks for and guides the adamite-soul; we added (how), to show the confusion of the soul;
line, said by adamite-soul on this earth,
“inby what / I shall approach / IEUE ? /; (how) I shall bow down (to handpalm?) / to the deity / (being) the high place (new-adamite-throne of Behemoth): /, shall I approach him / inby ascent-offerings / inas – a year (old) – male – calves ? /; (or) shall – IEUE – accept / inas the thousands of / rams / (and) inas the numerous / streams of / oil ? (or perhaps) shall I give / my firstborn / (for) my transgression /, (being) the fruit of / my body / (for) the sin (no eden-life) of / my adamite-soul ? /;

8
he-told to·you adm human what ? good and·what ? ieue requiring from·you that if to-do-of judgment and·to-love-of kindness and·to-be-meek to-go-of with Elohim-of·you
He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
line context:
remembering it is said “to read carefully”, we interpret this line “juxtaposing what the adm-male said (who now deludedly works for thém), and what IEUE wants” – namely the difference between nonsense-gifts (made-up by the Self), versus the listening to the deity – and the result of this exhortation given in next line 9; note the very curious add that “it is (deluded-) Adam who suggests these things to the soul“; we added (so) and (IEUE) for context; the “told” as in the dream-vision page;
line, said by IEUE,
(so) the adm-male – told (the serpent-way) – to you / what – (is) good ? /, andbut what – (is) IEUE / requiring / from you ? /; thatsurely / if – to do / (the right-) judgment / and to love / kindness /, and – to walk – humble / with / your deity /, +

9
voice-of ieue Yahweh to·the·city he-is-calling and·reality he-shall-see name-of·you hear-you ! rod and·who ? he-appointed·her
The LORD’S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it

  • – ‘wisdom’, H8454 tushiyy-ah ‘(advancing-) wisdom’ 11x; teshu-ah ‘salvation’ 34x; tesha ‘nine’ 58x; (there is something with nine + month + judgment); teshii ‘nine’ 18x;
  • – ‘appointed’, H3259 yaad, root as “to fix upon (by agreement or appointment)’, assemble, appoint, to meet, to summon, make an appointment; into -yad ‘hand’;

line context:
we tried it several times – but the “you” must mean “you who read this”; being the one “who walks listening to the deity”. We aren’t sure what “the city” does here in the line; perhaps “this earth”..?, immediately turning the theme to the -mt axis (inversed section of axis), now juxtaposing the axis (‘you’) with the one being appointed (you who read) — problem is the interlinear added ‘her’, perhaps by not understanding the theme; we left that unclear section in blue;
line,
“the voice of / IEUE / (will) name toas the city / and – delivering wisdom – shall see – your name /; hear-you ! / (you) rod (axis) ! / [andas who / (is) he (who) (has been?) appointed] ? /;

10-11-12
still ?·there-is house-of wicked-one treasures-of wickedness and·ephah-of leanness one-being-menaced ?·I-shall-clear in·scales-of wickedness and·in·purse-of standard-weights-of deceit which rich-men-of·her they-are-full-of wrong and·ones-dwelling-of·her they-speak falsehood and·tongue-of·them deceit in·mouth-of·them
Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable? Shall I count [them] pure with the wicked balances, and with the bag of deceitful weights? For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth

  • – ‘yet’, H5750 oud ‘again, good while, longer, else, since, yet, still’
  • – ‘wicked’, H7563 rasha ‘wicked’ 262; rosh ‘head’, “playing to be the head” ?
  • – ‘measure’, H374 eph-ah ‘(grain-) measure’ 40x; from -aph nostril, but corrupted; we are positive that they picked the term -ephah instead of -ephah;
  • – ‘scant’, H7332 razon ‘wasting disease’ 2x here scant; (wasting-away) into rezin (negative city), either ra+za or ra+az; raz-ah ‘famish, become lean’ 2x; raz ‘mystery, secret’ 9x;
  • – ‘abominable’, H2194 zaam ‘to abhor, be abhorred, abominable, cursed’ 12x; as -za is eden-power, m-realm by eden-power ? comp. Zamzumim giants;
  • – ‘balances’, H3976 mozen ‘balance, scales’ 15x; Akk. different root; -zan+m ? zan ‘kinds (of)’ 4x; zan-ah ‘harlot’ 93x, ah, so eden-power -za+n; zun ‘well-fed (said of beasts)’ 2x;
  • – ‘bag’, H3599 kis ‘bag, purse’ 6x (medusa bag?); kas-ah ‘conceil, cover’ 152x negative; into Kasdim, Chaldeans, region in outer-court = medusa bag;
  • – ‘deceit’, H4820 mirm-ah ‘deceit, treachery, deception’ 39x; from -rum (new-adamite-throne, as Raamah), plus m-realm;
  • – ‘rich’, H6223 ashir ‘rich’ 23x; into Assyria (occupying original-adamite-throne); Asher (the one son, bringing back the attribute) into H834 asher ‘
  • – ‘violence’, H2555 chamas ‘violence’ 60x; Cham-Canaan; so you know what is the signature of that movement (created by canaan) when reading -ch being -H;
  • – ‘lies’, H8267 sheqer ‘false’ 113x; SEKER, “speech the k-axis to make (via ad.soul)” ? shaq-ah ‘to drink’ 67x, = “make great speech” as ‘to drink’, SUR;
  • – ‘deceitful’, H7423 rmiy-ah ‘deceit’ 15x, as ye-remiah, new-adamite-throne,

line context:
this is not about “deceitful men weighing off wrong quantities at the local market”, since the theme is the axis -mt, and these constructs are situated ón that axis;

ephah and purse context:
the ephah as Kheper’s construct (pic to right, the Tutankhamen vase);

if the ephah is represented by “the woman in the coffin, having a lid of lead” then perhaps the lid is atop of the box, just below the vase..? see root page page page;

this ephah will be placed again upon their matrix-tree of good and evil;

  • 2) the ‘purse’ is the same as the Medusa story – with the twist that instead of the eden-cornerstone, her gaze “turned people into stone”; gaze as ‘Sight’;

pinterest

inversed speech context:
a very rare combination of -dbr (speaking the right direction) + a negative; we used (inversion glyph SA) instead of the term-related ‘for great speech’, but their great speech UR is bý inversion of eden-speech (RR);
balance context:
as great balance of Anubis MÃKHT; see also ritual of yesterday;
line,
“is there – still / the house of / the wicked one (the matrix playing to be the head) /, (being) the treasures (stolen of eden-gate) of / wickedness (playing the head) /, andas – the abominable (m-realm by eden-power) / ephah (Kheper construct) / (being) the wasting disease ? /; shall I make clean / the (great-) balance (harlot-construct for m-realm?) of / wickedness (to play the head) /, andfor – the stone (cornerstone) – in the purse (dimensional prison) of / deceit (new-adamite-throne) ? /, (by?) which (stone in purse) / her rich men (by original ad-throne) / are full of / violence (Canaan-cham) /, andas her inhabitants / speaking (words in right direction) of – falseness (inversion SA) /, andfor inby their mouth (Õn gate) – (is) their – deceitful (new-adamite-throne) – tongue (language) /;

13-14
and·moreover I I-make-sick to-smite-of·you to-desolate on sins-of·you you you-shall-eat and·not you-shall-be-satisfied and·prostration-of·you in·within-of·you and·you-shall-turn-away and·not you-shall-retrieve and·which you-are-delivering to·the·sword I-shall-give
Therefore also will I make [thee] sick in smiting thee, in making [thee] desolate because of thy sins Thou shalt eat, but not be satisfied; and thy casting down [shall be] in the midst of thee; and thou shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword

  • – ‘smiting’, H5221 nak-ah ‘strike, smite’ 501x; nake ‘broken’ 5x; No (Thebes) +k?
  • – ‘casting down’, H3445 yeshach ‘vileness’ 1x; so there is the rabbi’s may the name be cursed is from; then it writes “of uncertain derivation”, yeah right. 3444 yeshu-ah ‘salvation’ 77x; the -shu is ’emptiness’ (can relate to glyph SHU), but prefix -ya undoes that (see ye-remiah name); however the -sh at itself is positive (Watercourse);

line,
“and moreover /, I – I shall – strike you (the axis) – to make (you) sick (nó eden-life) /, (by) to desolate (no-name) / onfor / your sins (stolen eden-life?) /; you / shall eat / (but) you shall – nót – be satisfied /, andas your non-salvation (?) / in your midst /, andfor you shall retreat / and nót / you shall slip-out (to escape) /, and (that) which / you are slipping-out / I shall give – to the sword /;

15
you you-shall-sow and·not you-shall-reap you you-shall-tread olive and·not you-shall-rub oil and·grape-juice and·not you-shall-drink wine
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine

  • – ‘olive’, H2133 zayith ‘olive, olive tree’ 38x; -za as eden-power; no further root, small cluster; in Akk. as -serdu;
  • – ‘sweet wine’, H8492 tirosh ‘new wine (not fermented)’ 38x; unclear concept, yayin = wine;

line,
“you – shall sow / andbut nót / you shall reap /, the olive – you – shall tread / andyet nót / you shall anoint (yourself) / (with) oil /; and the new wine / andas – the wine – you shall – nót – drink /;

16
and·he-is-keeping statutes-of Omri and·every-of deed-of house-of Ahab and·you-are-going in·counsels-of·them so-that to-give-up-of·me you to·desolation and·ones-dwelling-of·her to·hissing and·reproach-of people-of·me you-shall-bear
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people

  • – ‘kept’, H8104 shamar ‘to keep (protect, guard)’ 469x (name -shm);
  • – ‘omri’, H6018 omri 16x; amar ‘mistreat’ 3x; omer ‘sheaf (wave-offering), measure’ 16x; amar ‘to say’ (many), into Amor-ite, dead-bodies ? omar ‘grandson of esau’
  • – ‘ahab’, H256 achab 93x, as antipode of eden-masculine (cherubs);
  • – ‘reproach’, H2781 cherp-ah ‘reproach’ 73x, see is.54 page;

dead-bodies context:
we saw the (minor-) prophets fulminate against them spirits who fk adamite-mistresses; the whole context of ‘Omri’, combined with ‘Achab’ points to those creatures; and since this (gone-wrong-) axis was part of the cherubs as (masculine-) axis, we consider for now the connection as Valid,
line,
“andfor – the regulations of – Omri (dead-bodies) – (are being) kept (to guard) /, andas every / work of / the house of / Ahab (pityful matrix-masculine) /, and you are walking / inby their advises /; so-that / you – (by) to give up on me /, you / (will be) toas desolation (no-name) / and her inhabitants / to hissing /, andfor
– you shall bear – the reproach of – my people /.


11.06 – first version – loNe
very valuable chapter

 

Posted: June 11, 2018 at 2:00 am by loNe
Last Modified: June 12, 2018

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