PART VIII found: the “holy grail”

PART VIII found: the “holy grail”

Tut’s vases showing their bizarre Inversion-device
as the Ephah in the book of Zechariah

overview:
… the themes become so interlocked now, that it is hard to list them separately;
just ago we posted Ez.29, and belonging to that is the lampstand, below; yet we ended in Abraham with the tamarisk (as their branch), so we start here with their branch then work-up to Tutankhamun’s alabaster vessels part B], then the book of Zechariah C];

A] the branch KHET-

1) the branch KHET-
It is one of the most used glyphs in all spells, the ‘branch’ as khet-, above; but now things start to get only more complicated: the origin of this glyph can only be “the tamarisk tree” we saw in Genesis, just before, and though we cannot directly link to the name of any of the other trees mentioned in the spells (ámm, beq, ãsh, and others), they must be offshoots from this branch as khet; and that is perhaps why the glyph looks like it has several twigs coming from it’s sides. The other glyphs are the place-T and the KH-, to right, as the illegal construct K-axis+hebrew-H; said to be a ‘sieve’, but should be “the Lyre”;
“the branch / (at) place-T / (of) the kh-house”

 

– nature of the branch
Then we need to get back one step, with the SKHEF, to right — as the number ‘seven’, immediately related to the “seven torches (or stars)” of the Watercourse, as the well into which Abraham planted the tamarisk tree (the khet-, or sumerian huluppu-tree). The entire KH-house can only exist bý this number seven, or better “by to un-tie the seven”, and the number ‘seven’ would read,
“the seven / (for) the kh-house / to make by he (via ad.soul)”, the ‘he’ being eden;
“the seven / (places-T / at place-T) / (for) the kh-house / to make by he (via ad.soul)”
(we think “the seven at place-T”, but may read “seven-places-T”); the ‘seven’ virtually not appearing in the spells – but the ‘to untie’, last position, dóes:
“to untie / (the seven) (for) the kh-house / to make by he (via ad.soul)”
making immediately clear that the seven are eden’s;

and in the “consort of Thoth” (texas ritual, posted) there is the “double-horn with seven”, as “the double-horn / (by) to un-tie (the seven) / (for) to make the kh-house by he (via ad.soul)”;
— this “double-horn” must relate to the 1 horn mentioned in last line of Ez.29, as the unicorn horn which will be the house of Israel; but here, the 1 horn is separated as two, of which likely one side grows further into the “tamarisk tree”, so kind of lop-sided.

Several spells address this “cleaving of the tree, below”, cleaving as PESHEN-, something we must remember when posting the next series of them, because it can be the start of the glyph-H’ (to right) as the saturn-wick-H’.

 
Several stepdowns come from Sefekh, as FEKH-, into FEQ (become the flesh by the q-axis of he),
into FKA, “turquoise light”,

— the twelve places created from the SBÁ-serpent
we saw the seven lambs (of Abraham near the well), seven torches, and the well, all as the Watercourse;
but they split it off and let that part to ascend to a new created place-T (as the tamarisk-branch),
hovering over the well. In that néw place are created 12 new places-T, conform the concept of the inversed lampstand (mirrored; see Ez.29);

  • the serpent H’ERR “births 12 new stars (goddesses)” in the book of Gates, H’ERR (eden speech / by the saturn-wick) representing the flame as the branch KHET;
  • in amtuat XII twelve serpent-goddesses have all names ending upon ‘place-T’; they are in the
    upper register, that is, above the cube,
  • in book of gates, after the SBÁ-serpent, Cain is held by a rope through 12 deities;
  • in Genesis, it is stated that “out of Ishmael will come 12 princes”, Ishmael representing the
    nature of this present physical body (read, produced by the branch KHET-);

Above, a scene from the book of Gates, a serpent held by 12 gods, growing 12 heads out of it’s body –
but the serpent is SBÁ-, the Watercourse. The text is sadly not very readable, but added for context,
next to the serpent it reads “the divine things / (for) the gods”, and inbetween the gods is the line
“(for) he / the things of the intestine / by / the heads / the word of eden-speech to manifest /.. / (as) the word / for / willpower / (by) the words / below”;
the entire line at the ceiling tells,
“….to repulse. [for]. the land. head (main-land). existences to make (via ad.soul). Rã. the an-face. [by] the Sbá-serpent. the words. to become new.;
the double-place-T of the West. for. existences to make. the evil hail for the k-axis of existence. [as] he. the double mountain. the light by place-T of he for the kh-house. existences to make., to make speech and nature. the an-face. Rã. willpower of speech. the word-inside. [the ones]. existence to make. the places-T of existence. to grasp (by border-sky)., the SBÁ-serpent. [of] adam-within. [for] the head. to manifest., to be given. he. the words. for. to return. existences to make. existence. existence of hail.;

the SBÁ-serpent. this to connect to. existence. to come the branch (khet). [as] the serpent. this to connect to. existence. the head (main-existence). to manifest.;

the ãpep-serpent. [ad.soul?]. he. the word of adam-within. he. the great speech. thou. hail for the beautified-soul.;
the mountain. he. place-T of adamite soul to destroy. existences to make. existence. the heads of hail. for to give (devour?). willpower. this to connect to. existence. [ones,enemies?]. this to connect to. existence. for. to feed upon., to manifest. this to connect to. the mountain. he. within., this to connect to. existence. Rã. speech of hail.;
existence to make. speech of willpower. existences to make. to manifest.; (by) the adamite soul. speech of nature. [my]. for. the intestine. existences to make. to come the double-root for willpower. existence to make. the things to enter. existences to make. the an-face. he. the heads. speech and nature. the intestine. by. the branch. for. existences to make. [unreadable]. the serpent the one (word of place-T). nót.;
[end]

We can chisel more on it, but we would need to do all gates (again) to get the particular type of writing;
but the line in purple is solid enough to be of use;

— 12 deities with forked-sticks,
But to can create 12 places-T ‘upstairs’, they need to have 12 legal grounds, belów;
and the reasoning of this setup can be, that the twelve gods, each carrying the same type stick as the
endglyph of the SBÁ-serpent, are the cause of the twelve heads upon the serpent. We do not know (yet)
as from where they got those 12 aspects; these must be Eden-related (perhaps the 12 windows in the
cube for the binary?), but we suspect they are being misapplied here (mixing of aspects).
The form of the stick may relate to “the one horn being split”, represented by a fork-staff; implying that
these very deities are “splitting off the Watercourse, herself”. Between the deities is the line,
“the forked-sticks / (as) the word of vulture-rule to command (?) / the words, below”,
(we can’t clear enough read the mid-section but perhaps Budge may be right writing METAU)
the text over them is more difficult to read,
“…existences to make (via ad.soul). to come eden double-root for willpower. the nut-dome. which is (-T of existence). the t’uathouse. speech. to repulse., [in order] existences to make. [as] existence. [of] speech of willpower. [of] the an-face (north)., [by means of] the ãpep-serpent. to force he. for. Rã. the double-place-T of the West. [by] to come the sacrifice (maã). [in order for] the sba-stargates (to make the solarplane). existences to make. the aspects at place-T of totality (as torso). this god.;
the foods (aspects by tile). for. existences to make., [and] the beer (by q-axis). libation-vessels (?). the vessels at place-T to sanctify. Horus’. word of hail., the dimension. for. existences to make. existence. to give., [2 unreadable]. the evil word of the eden-mountain. [through?] the serpent. [as] the word. [of] Rã. [as] the willpower of speech. [of] hail.;
the head (eden’s). to devour (as willpower?). [for] the intestine. for. existences to make. to manifest.; [as] the things by the m-b-soul-adam-like place-T of the kh-house (kheti+). this (-T of existence). things for the intestine. [through] the serpent of adam-within (sbá?). [by] these. gods. to repulse.;
[in order for] the boat. [of] the words. [of] the most-b-soul-adam. [and so?] by. the ãpep-serpent. the words. existence to make. to come the double-eden-root for willpower. the nut dome…”
[end]
…. also requires chiseling, but the overall message is clear enough;

To right, NEM, ‘flowers of a tamarisk’; we cannot find any other term related (so it’s Budge’s option); but it gives us a lead to something else. The term would read “the lights by the tree of existence”, but the usual NEM- has the butcher-knife (see position above tamarisk), as “to go dissect”, by cutting off all limbs.

We saw in Ez.29 that the “cutting off the arms of the lampstand” may well be the nature of this NEM-; and when related to the cutting off, NEM- can be the ‘libation-vessels’ in the text, as the strange “nemes-jars” (to right), as a concept which didn’t make much sense until now. To right, ‘amulet’ and ‘golden nemes’, as

“the lights of gold / (for) existence / (by) the adamite soul to go dissect”, and the jars below that,
“the four jars / (at,of) place-T of the adamite throne / to go dissect”,
or “the four jars / place-T of the adamite soul / to go dissect”

The adamite soul was being equated with the lampstand (in Ez), and the “four jars” to right should be part of the eden-tile because of the -ST added after NEM-, considered the inversed lampstand theme. We have a text about the nemást-jars in opening of mouth pages, but sadly most of the original got damaged; however the multiplication from 4 to 8 must be a clue (in order to start the inversion), perhaps as these four jars being the “four chalices atop of the four cherub poles (as core-pole of the lampstand)”; and that these are ‘dissected’ must imply “they are re-assembled, but inversed, in anóther place”: and we are back with the alabaster canopic jars of Tut…

canopic jars inversing cardinal points
…it is possible that the nemes-jars have been mirrored to above the line, but having been “switched”, causing such that what is our east, the egyptians called “the left”, and what is our west, they named “rightside”; compare main diagram how their (torus) realm is complete upside-down but also swapped lef-to-right. The four horus-sons (pictured above) are each protected by a deity who resides over the eden cardinal points, while they themselves represent the (changed) matrix cardinal points; the construct functioning like a (mechanical) ball-bearing. We need to go again through the “four coffers” and shrines.

B] Tutankhamen’s alabaster vases
… to not mix up the next series of pics, we put the above Aztec mural first (part of the meso-america we still need to post); it is one of the earliest depictions of the “sustenance mountain” as “the paradise of Tlaloc” (a cherub-type), a painting inside the hidden caves under the Temple of the Sun in Teotihuacan (which had lakes of mercury inside, glyph THEH’EN, very interesting); the blue mountain must be KHEMENU, above the tile; the river coming from the right as the split-off Watercourse, mingled with the river from the right, and going upwards as saturn-wick-H’; the reddish arch halfway the mountain as the arch over the eden-tile (and originally belonging to eden), and note the ‘extensions, as broidery’ sticking upwards — a concept similar to the “golden adornments around the hebrew-H” posted in the Seti I part! Another aspect is that this mountain clearly “births peoples”, but also ‘butterflies’ are seen, a concept returning again in the vases, below. The aztecs had a butterfly-goddess, as well, likely as Kheper, the transformation-beetle.

— Tutankhamen’s alabaster vases
We saw these vases, last time, yet missed the connection, in previous Tutankhamen part; the several vases of this particular form are sculped very carefully, and because we know him to think very symbolically, the form must have a purpose – and the form of the vase including the pipes appears in the form of a butterfly (compare Aztec, above)

1) the outer tubes
In the centre, Kheper is depicted, and toward the top likely Hathor; and at it’s base, an ãnkh-symbol holds two uas-sceptres, and once more at the righthand side. Suppose, that the top of the cube is the carved-horizontal bar; then there are 4 uas-scepters going up, mingled with (theirs as) ãnkh-life — and abóve the carved bar are in total 8 tubes going upwards.

The outer tubes rise, then “bend back towards the centre”, the form looking very much like the double-glyph NN (above), part of the eden-cherub-glyph; the glyph showing “a dome”, a “double-place” and the both N-stalks, and at this point we assume that the dome should be the carved horizontal bar (the lower part then being inside the cube-H).

To right a pic tiled ‘Isis suckling Horus’, the same setup: the ãnkhs holding the uas-scepters below the couch; and if you look at the left woman, holding both staffs in each hand, if you connect the tóps of the staffs (she holds) with eachother, you’ll get the form of the shrine Pteh’stands in (see first part)…! large version here,
https://upload.wikimedia.org/wikipedia/commons/8/82/Isis_suckling_Horus.png

– we need still to study the symbology (in order to not make hasty conclusions) but observe that the
reed-stalks in the back of the couch are “twelve”, likely relating to the 12 extra heads from previous;
and on the leftside, next to Thoth, is written,
“to become the great pillar / the god, / (by) all (or, chalice) / the place of Khemenu (‘8’) / the double-pillar /
(as?) the perch-region of Thoth / (by,as?) the corner-fastening”
,
and at the right side
“(by?) the doubled-word-inside / to become new, / to create / (the lights for?) the two lands / (by) the light
(eden’s) / (for) Rã / (at?) the island (of willpower)”;
likely “the light” is eden’s (because the Rã glyph is separate) yet it may be “the light / of Rã / (by) the island”. The goddess in the centre is Hathor (the upper half of the double saturn-house), and the child does not depict Horus (that would be blasphemy) but “the creation of bodies”, compare the aztec mountain.

The “mountain of Khemenu” (the ‘destroying mountain’ in scripture) now finally making sense (as the blue aztec mountain), being the place where the 4 nemást-vessels are being doubled; but especially now finally explaining the weird writing of Khemenu, to right, namely as S-S-NNU-U, with double-adamite-soul-glyph; reading difficultly either
“the divine words / (as) the word-inside / (by) the doubled-adamite-soul”,
“the divine words / to make as the word-inside through the adamite soul (via ad.soul)”;
“the doubled-divine eight”,
“the monkey-words / to make as the word-inside through the adamite soul (via ad.soul)”
“the divine words / (of) the most-b-soul-adam (like) / (by the) eight”,

– note how in the 2nd row the two S-sigils are facing each other (and compare the vase), and in third row a ‘butterfly-type sigil’ at the beginning of the line, as the core of the vase. The problem with the translation is because we are not sure which concept is intended; the “doubled adamite soul” appears a bit Off; but the concept of “creating a body with the adamite soul imprisoned inside (as a battery) and thát is the “having the word inside” (namely: having the adamite soul himsélf as the word inside) makes very, very much Sense…….. [know how we chewed ages on these type things, in order to get a grip upon the concept….]

— the core of this device, as a jet engine?
The vase has the shape of a jet engine – as some intake below (that should be true), the pipes for fuel (well…), and some exhaust (?) on top; the concepts of “morning-boat” as ‘everything upwards tó the white hole’ can fit; as does the evening-boat SEKTT (double-place-T); as does the tarot-card, see diagram page; implying that the core of this vase is the so-called “holy grail”…..

Well yes – we saw the vase in the tarot card, ofcourse, but never made the link to this: unthinkable as it is for us to imagine “literal constructs in the eastern sky” (be it the lampstand or this ‘thing’ – it takes time to get aquainted with the idéa of these constructs existing, already). Now, we need to see which type glyphs can support this construction — “north wind” as MEH’IT+ is a good candidate; always related to “(blowing) words of breath-air”.

 
Another, similar jar, to right –

basically the same shape, now with two uraei on top (their dualism); we found a larger version but eventhough several glyphs are readable, they do not disclose nothing about the vessel’s nature, except for some glyphs as the same cartouche with Kheper in it, and “khu-spirit”; assuming that from this place the khu-spirits are fabricated, per QEMAM “to create” of the couch-drawing, and the depictions of “KHAT-dead-bodies laying upon couches” in the Ramses VI tomb; the couches being depicted higher-up the murals.

 
A third version, right;

these were no saturday-afternoon sculptures: the same theme has been tried to depict from different angles; considering the NEB-chalice glyph below Kheper, we must assume this “holy grail form” is the chalice NEBT; this may be sustained with the several ‘gold glyphs’ below the two vultures in the photo to right, and the several “entrances from the pipes into the chalice” may be the SBKH-gates.

(21 of them… and at each one is said “there is arriving speech”… but how they got to 21..?)

C] the ephod, in Zachariah 4

and·he-is-returning the·messenger the·one-speaking in·me and·he-is-rousing·me as·man who he-is-being-roused from·sleep-of·him and·he-is-saying to·me what? you seeing and·he-is-saying and·I-am-saying I-see and·behold! lampstand-of gold all-of·her and·globe top-of·her and·seven lamps-of·her on·her seven and·seven tubes to·the·lamps which on top-of·her and·two olive-trees over·her one from·right-of the·globe and·onel on left-of·her
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof And two olive trees by it, one upon the right [side] of the bowl, and the other upon the left [side] thereof

  • note the lampstand is referred to as “her”,
  • the ‘seven’ is shb, Watercourse-related; perhaps no accident that the serpent above was SBÁ;
  • ‘bowl’ from H1556, “to roll, to roll-up”, note the one version ‘bowl’, the other one ‘globe’, a globe would not make much sense — the bowl and pipes here must be an un-doing of their chalice-construct NEB-; that there are 14, tubes can only relate to their doubled seven áat-regions into “fourteen”; This bit ‘bizarre’ lampstand is apparently shaped like this in order to un-do their vase-construct
  • ‘seven lamps’; we assume the bowl must be “the sea of Glass” of Revelation 4, as the place of the “seven lamps” here or “seven torches” in Rev. 4;
  • ‘olive trees’, used word does not yield any nature; but at the position as in the photo left and right of the bowl;

“and he returns / the angel / the one speaking / to me / and he woke me / as a man / being woken / from (deep) sleep, / saying, / what / you see?, / and / I say / look!, a lampstand of gold, / all of her, / and a bowl / atop of her, / and seven / lamps of her / upon her, / and seven and seven (14) / tubes / tó the lamps / which are atop of her; / and two / olive trees / over her, / one / at right of her / and one / on left of her,”

 
and·I-am-answering and·I-am-saying to the·messenger the·one-speaking in·me to·to-say-of what? these lord-of·me and·he-is-answering the·messenger the·one-speaking in·me and·he-is-saying to·me?·not you-know what? they these and·I-am-saying not lord-of·me and·he-is-answering and·he-is-saying to·me to·to-say-of this word-of ieue to Zerubbabel to·to-say-of not in·valor and·not in·vigor but rather in·spirit-of·me he-says ieue-of hosts
So I answered and spake to the angel that talked with me, saying, What [are] these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord This [is] the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts

who? you mountain the·great to·faces-of Zerubbabel to·level-plain and·he-brings-forth the·stone the·head tumults grace grace to·her
Who [art] thou, O great mountain? before Zerubbabel [thou shalt become] a plain: and he shall bring forth the headstone [thereof with] shoutings, [crying], Grace, grace unto it

  • ‘the mountain’ as Khemenu, but contextually as all the torus-construct in the north, and is therefore ‘to be levelled’, read, to deflate,
  • ‘stone’, as tile, plus “the head” “head-stone”, main-stone, see Haggai 2, before;
  • ‘tumultous’, rootword H7722 rather negative “desolation, storm, destruction”, the line appears to be in conflict — but the lampstand is a she-nature, as new rule by love; yet the (will-)pówer to protect that is masculine, as the stone-tile (the head), so “destructive grace” is appropriate, namely as masculine protection fór the rule by love,

“who / (are) you / great mountain (khemenu), / facing the new-lampstand / (who is) making straight the plain / for he to go forth / the main-stone (-tile) / (of) destructive / grace, / (for) the grace / (by) her (lampstand),”

and·he-is-becoming word-of ieue to·me to·to-say-of
Moreover the word of the LORD came unto me, saying

  • ‘becoming’, the word isn’t merely “coming to”,
  • Zechariah, as Zeker-ie, “memory, token, remembrance, male, memory”, and “to become (into being)”: “the memory of masculine to become (into being)”, as the cherubs and tile were at eden; most appropriate here,

“and he is becoming / word of / IEUE / to “the memory of masculine to become (into being)”, / saying,”

 
hands-of Zerubbabel they-mlaid-foundation the·house the·this and·hands-of·him they-shall-complete and·you-know that ieue-of hosts he-sent·me to·you
The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you
theme: the new-lampstand looking like this to un-do their “two hands rule”,

  • ‘hands of new-lampstand’; explaining the mirrored-construct abóve the lampstand, un-doing their serpent-hand glyph -TCH; the Legal way appears to be here, to “first become the abomination, to have the Legal right to un-do it”, as a constant returning theme throughout scripture; here, the new-lampstand represents théir fabricated
  • “two hands as double-construct”; in order to (later in time) anull this doubled-hand-construct, altogether — hence the next line “the double-hand-construct hands of the móuntain will be cut-off”,
  • ‘complete’; but colour of root is “cut-off, destroy”;

“the hands (construct) of / the new-lampstand / they established / the house / (like) this, / and the hands of him (mountain) / they shall be cut-off, / and you know / that / IEUE / he sent me / to you,”

that that who? he-despises to·day-of small-things and·they-rejoice and·they-see the·stone the·plumb in·hand-of Zerubbabel seven these eyes-of ieue they ones-going-to-and-fro in·all-of the·land
For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and frough the whole earth

colour: “who cares a few loathsome things, when they shall rejoice….etc”,

  • We first thought the “who” referred back to the Khemenu-mountain (per stanza), but the insertion of previous verse must intend that this “who” is in general;
  • ‘small things’, but root “to loathe, to despise”, as “(loathsome but) insignificant things” read: temporary doubled-hand, carried by the new-lampstand as “servant” (labourer); the very concept of “doubled-hand-construct” being ‘loathsome’, yet required in order to can un-do it (and therefore insignificant, compared with the result to come: a new heaven); Consider the “loathsome” precisely the Tao symbol, to right – as the “doubled hand”, the “folded hands out of the water described in the Mahabharata”;
    1. — ‘plummet’, as “building-stone”, “marking-stone”, stone for the weight of a balance (hence plummet); related to the “stoney heart” previous as theme in Haggai, as the eden tile-stone,
    2. ‘plummet’, as “plummet”, rootword H914 “to separate (as two places by a fence)” (by extension ‘plummet’); so “the marking-stone *is* the plummet”, as “dividing-place”, and “the place of that plummet is in the eden-executive-region” now (because the eden-realm came inbetween their dualistic realm of Behemoth and Leviathan – to separate them, in order to make them both “directed realms” again; but they pulled the centre of the middle Up into their M-realm again). To right, Anubis sits upon the eden-tile, and has raised (sic) the standing-pole of the balance as the inverted Q-axis (shown by the khepesh-thigh, to right, laying upon a pole); Thoth as ape rules that inverted axis, and the turning-point at pole and horizontal bar of the balance is the plummet as KHET-, “place-T of the KH-house”; so their higher-up place-T, as the Khemenu-mountain, is “brought down”, hence the mountain made plain,
  • ‘seven these eyes’, same as the torches, previous;
  • ‘the land’, as land south (or it would write ‘earth’);

“that /who / is he to despise / (loathful) minor things, / for they rejoice / by seeing / the eden-tile / (at) the dividing-place, / (and again) the seven / these / eyes of / IEUE / they go back and forth / (in) all of / the land (south),”

and·I-am-answering and·I-am-saying to·him what? two-of the·olive-trees the·these on right-of the·lampstand and·on left-of·her, / and·I-am-answering second and·I-am-saying to·him what? two-of limbs-of the·olive-trees which in·hand-of two-of conduits-of the·gold the·ones-emptying from·on·them the·gold and·he-is-saying these two-of sons-of the·clarified-oil the·ones-standing on lord-of all-of the·earth
Then answered I, and said unto him, What [are] these two olive trees upon the right [side] of the candlestick and upon the left [side] thereof? And I answered again, and said unto him, What [be these] two olive branches which through the two golden pipes empty the golden [oil] out of themselves? Then said he, These [are] the two anointed ones, that stand by the Lord of the whole earth

  • ‘branches’ (or limbs); root as “to flow”, so “olive-flows” “a stream (as flowing)”,
  • pipes’, as cataract, watercourse, other word as before, tznthruth,
  • ‘limbs’, shbli, from root “train of a robe (of female, covering) [comp. the dressing the djed pillar in Seti I tomb] double-b shbbli, ‘ear (of corn), flood’,
  • ’emptying’; to pour out, empty out;
  • ‘anointed’, as “pure oil”,
  • ‘sons’; but we think the olive trees represent “male and female blueprint”, and H1121 is “child” as well as “son”;
  • ‘stand by’ (ones standing); H5975, many options, “stand, remain, abide, be appointed, to present (represent too) “,
  • ‘earth’, has to be “land (south)”,
    so the olive trees, as eden-masculine and -feminine, are fed by pure golden-oil from the lampstand,
    …where we would think automatically that any oil would come fróm the olive tree. That these “represent the lord of the earth”, see further on, where until now “the matrix-horses come from the station, who represents the lord of the earth”;

“and i answer / and I say / to him, / what (are) / the two / these / olive trees / on / rightside of / lampstand / and on / left of her? and I answer / second time / and I say / to him, / what (are) / the two / flows (streams) / of the olive trees / which / (from) the hand (as) / two conducts / of gold, / to the ones being-emptied-into / from / them / the gold, / and he says / these / two (are) / the children of / the pure oil / (namely) the ones represented / as / the lord of / all of / the land

— second part —

b) Zecheriah 5 – the ephod, border-sky, tree of good and evil, and the Ka spirit-double

Zech. 5

and·I-am-returning and·I-am-lifting eyes-of·me and·I-am-seeing and·behold! roll one-flying
Then I turned, and lifted up mine eyes, and looked, and behold a flying roll

  • ‘flying’: H5774, not necessary active, also “hovering” or “suspended in the sky”, more sensible in context, since the border-sky TCHER- is that scroll, see Ezekiel,

“then I turned (around), / and I look up / and I see / and look!, / a scroll as one suspended in the sky;”

and·he-is-saying to·me me what? you seeing and·I-am-saying I seeing roll one-flying length-of·her twenty in·the·cubit and·width-of·her ten in·the·cubit
And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof [is] twenty cubits, and the breadth thereof ten cubits

  • ‘ten and twenty cubits’, there is a reason it’s dimensions are given, because it holds a clue about the ownership of this scroll, as the house of Saturn H’ET: the 10 x 20 are the measures of the doubled cube-hebrew-H (10×10), compare how the king’s chamber in the giza pyramid is 10×20 cubits, to the queen’s chamber of 10×10; and Ezekiel’s temple as 20 x 10 plus another cube.

“and he says / to me / what / you see?, / and I say / I see / a hovering scroll / (and) length of her / twenty / cubits / and width of her / as ten / cubits”

and·he-is-saying to·me this the·execration the·one-going-forth over surfaces-of all-of the·land that every-of the·one-stealing from·this according-to·her he-is-innocent and·every-of the·one-being-adjured from·this according-to·her he-is-innocent
This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according to it; and every one that sweareth shall be cut off [as] on that side according to it
theme: the border-sky TCHER mirroring a false inversion

  • ‘shall be cut off’, but the word is H5253 naqah, “un-punished, guiltless, innocent” – in every instance! so what’s going on here….? – this is showing that at présent there is a curse: namely of the saturn-scroll-sky, having created the torus [the ‘one side’] and the illumination of the land south [the other side], yet telling that “this mirroring will be un-punished”, eventhough all is upside down.

“and he says to me, / this (is) / the curse / the one going forth / over the surfaces of all of / the land (south), / so that / all of / the stealing / from it (the land) / is innocent, according to her (the scroll); / and all of / the being sworn (?) / from it, / it is un-punishable, / according to her; “

I-bring-forth·her averment-of ieue-of hosts·she-enters to house-of the·thief and·to house-of the·one-being-adjured in·name-of·me to·the·falsehood and·she-lodges in·midst-of house-of·him and·she-finishes·him and timbers-of·him and·stones-of·him
I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof

theme: the doubled-house of saturn as Hathor, represented by the sistrum, to right

  • ‘her’; note the “her”, always relating to the feminine of the Watercourse;
  • averment, as “declaration” (declaring a legal situation),
  • ‘swearing’, H7650, shaba, close to shab- “seven” and Watercourse etc.; it is not the same as “an oath” (compare that same word as ‘curse’, in previous line – it were the Watchers, who made an oath together); the difference isn’t quite clear to us, but perhaps a legal declaration of the own nature..? or the “connecting it to anóther’s nature”..? we fail to get the correct form right now, the word will enter the core of the Saturn-house, as sistrum being brought (to right), and will consume it from inside-out; the “trees” are related to “the forest” in Ramayana etc., either used as description for eden-trees (acacia) or as the trees of Saturn’s house, in this line; why “stones”, plural, is perhaps the “twelve places-T they created”,

“I will bring her forth, / declaration of / IEUE, / (and) she enters / to / the house of / the thief / and to / the house of / the innocent one / and to / the house of / the one being sworn (?) / in name of Me / (but) falsely, / and she dwells / in midst of / house of / him / and she consumes it / and the (realm-) trees of it / and tile-stones of it;”

lift-up-you! please! eyes-of·you and·see-you! what? the·one-going-forth the·this and·I-am-saying what? she he-is-saying this the·ephah the·one-going-forth and·he-is-saying this eye-of·them in·all-of the·earth
And I said, What [is] it? And he said, This [is] an ephah that goeth forth. He said moreover, This [is] their resemblance through all the earth Lift up now thine eyes, and see what [is] this that goeth forth. And I said, What [is] it? And he said, This [is] an ephah that goeth forth. He said moreover, This [is] their resemblance through all the earth
theme: the Tut vase as the core of saturn’s house

  • “and i say, what is she..?” (the ‘she’ always as the core of a realm),
  • ‘this is their resemblance’; possible, but this is the core of them being present everywhere; the rootword is “eye” but by analogy also “face” [an-face],
  • the ephah was a type of cereal measure, but the same time the name of the storage vessel of it;
    we cannot trace how the original vessel may have looked, but all of the context tells it is the same house of Saturn, but now about it’s core (because there will be “a woman inside it”, in next verse — the woman representing the opposite of the Watercourse). Strong’s H374 notes “of egyptian derivation”, as ãfä (transliteration eyphah), yet it does not necessarily needs to be related with a literal term of a “cereal” or “measure’, not even to “vessel”; it could be for example “their matrix root” as PA-, “flying up” (sic); yet we consider the glyph ÃFF,”fly, insect (butterfly?)” as good candidate here. Twice we saw this glyph in spells, and it’s context may very well be the Tut vase; and by extension, also of “the centipede” as SEPA,

“you look up! / please! (eyes of you) and see!, / what / (is) the one going forth / (as) this?, / and I say, / what / (is) she?, / (and) he says / this (is) / (the) ephah / (as) the one going forth, / and he says / this (is) / the (utcha-) eye of them / (for) all of / the earth (and land)”

and·behold! disk-of lead being-lifted-up and·this woman one sitting in·midst-of the·ephah
And, behold, there was lifted up a talent of lead: and this [is] a woman that sitteth in the midst of the ephah

  • behold! read, “pay attention to the LEAD disk” (as round disk? as lead?).
  • ‘talent’, a possibility as “round weight” as the lid of the jar; above as “disk-of”;
    we think the notion of ’round’ was specifically added; the root H3769 being ‘to dance’, and we saw before that to dance is ‘to be created’ (Shiva, abaddon, all ‘dance’),
  • ‘lead’; for us important as T’EHT, derivative of T’EHUT, Thoth; he sat as ape atop the pole of the balance, then there must be this “leaden cover” as well, and implying that Tut’s vase is the pole, itself (as sumerian tree of life, and Tut’s vase); the hebrew used for lead is H6080 “to scatter dust”, see next verse; the “lead” close related to parabolic mirrors and the artificial quicksilver-lakes beneath the mexican pyramid (part X),

and·he-is-saying this-one the·wickedness and·he-is-flinging her to midst-of the·ephah and·he-is-flinging stone-of the·lead to mouth-of·her
And he said, This [is] wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof

  • ‘wickedness’, most interestingly from root H7561, rasha, “to make a noise or tumult”, as sistrum!
  • ‘cast down’, makes little sense here – she was already inside the eprah? The only other option is “to overthrow” or “cast Out”, of the same H7993, and makes contextual Sense: the woman (representing the nature of the construct) is overthrown inside her own device; see next verse,
  • ‘cast down the stone’, the same; though the line “cast down the lid upon the mouth” sounds logical;
    but that that action is nonsensical, in context: that would change nothing, to lock her back up?
  • ‘stone’; as tile, but theirs – see next,
  • ‘lead’, for us important as THEH’EN, saturn’s crystalline-energy; the root is H6080 aphar, “to dust, to throw or cast dust (bestauben, German)”, and can be a notion of the purpose of ‘lead’, namely to re-arrange spectrums of light (as the dust),
  • ‘mouth’, if we stay by mouth-of-her then it has to be their lionmouth;
    “the lead-stone as the lion-mouth of her”; this makes absolute sense: it is not the mouth of the eprah but “the mouth of hér” (of evil feminine) as stone-tile, because “stone-tile of the lead” is one term; (so we have to look again at the glyph ÁNER-, growing stone, stone of speech -R, etc); the “wicked tumult” must be then “the deformed Speech which this lion-mouth is sending out, to rule their creation”, and it is very close related to the sistrum, as music-instrument; but we need to find the details,

“and he says, / this one / (is) the wicked tumult, / and he is overthrowing / her / within (?) / the midst of / the eprah, / and he overthrows (casts out) / the stone-tile of / the lead / as / the mouth of her”

and·I-am-lifting-up eyes-of·me and·I-am-seeing and·behold! two women ones-going-forth and·wind in·wings-of·them and·to·them wings as·wings-of the·stork and·they-are-lifting-up the·ephah between the·earth and·between the·heavens
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and heaven

  • ‘two women’, we think “out of the ephah”, where the wicked woman was just before overthrown (or where these two women suddenly come from..?); she was overthrown and now shows as the dualism she actually *is*: namely as two women; kjv can’t have them “out of the ephah”, since kjv just closed the lid,
  • ‘wings’; from H3670 kanaph, ‘be covered, hidden’, compare how only in the second use of “wings” it should be actual wings (because of next term),
  • ‘stork’, is a negative bird (‘the stork, and the heron, and the bat’); then, most strange from H2623, ‘sacred’; from H2616 ‘put to shame / show desire’, the whole cluster so bizarre that it reminds us of the Ka spirit-double (as mixture); there is no glyph ‘stork’ but there are several ‘cranes’ (the stork per the verse not being the same as the heron, see above, where the “heron” is always related to the capured Q- and the K-axis “as wings”); yet none of those seem related to the Ka, directly — except if the glyph KA- represénts the “double wing”. The strange is, that the cherubs will stand at the sea of glass, now having 6 wings — where at eden, Ezekiel describes them “having each four wings”: we may have a case when the storks áre the Ka-double, being a powerful mixture spirit-being, but now “divided” again, When Henoch mentions “and there were cranes…” when describing the tree of good and evil, in the east of the land (south), we also may have a clue to next verse —
  • ‘between earth’, but “between the land (south) and the realms above; not earth, but from the middle-realm (was eden’s), inbetween the behemoth and leviathan realm

“and i look up / (with my eyes) and I see / and look!, / two / women / (as) ones coming out (of the ephah), / and (with) the (spirits-) breath / (as) their coverings, / and to them / wings / as the wings of / the Ka-spirit-double, / and they are lifting up / the ephah /(from the place) between / the land south / and between / the realms north”

and·I-am-saying to the·messenger the·one-speaking in·me toward-where? they ones-causing-to-go the·ephah and·he-is-saying to·me to·to-build for·her house in·land-of Shinar and·he-is-cestablished and·she-is-left there on base-of·her

Then said I to the angel that talked with me, whither do these bear the ephah?
And he said unto me, to build it an house in the land of Shinar: and it shall be established, and set there upon her own base.

  • Shinar; no context available; and it is possible to connect it to the SHENÃR-cluster (‘to encircle’) “(for,by) the lionmouth / willpower (eden’s) / to encircle”, also SHENÃR, “a sacred serpent” etc; because the whole chapter is about ending the encircling, and clearly a foreign term; same with Akkadian śina, “two”, and senu, “malevolent, violent”; and compare the “tree of good and evil” which Henoch described in his journey as “being in the east of the land (south)”;
    That it is placed there again, perhaps shows that the war is not over – yet [because the interval starts], or because it is a depiction óf the tree of good and evil, itself..? The last half of line confirms that this “base” is the “wickedness” ás the tree of good and evil; note how she will be “left (behind) there” (for the time of the Interval..?); and again the line of Henoch “..cranes near that place” — cranes-storks as the Ka-spirit,

“and I say / to / the angel, / the one speaking / (with) me, / toward where / they / the ones bringing / the ephah? and he says / to me, / to build / for her / the house / in the land (south) of / Shinar, / and it is firmly established / and she is left (behind) / there / on / the base of her”

Zechariah 6 – the double mountain, and the Promise

zec. 6
and·I-am-returning and·I-am-lifting-up eyes-of·me and·I-am-seeing and·behold! four-of chariots ones-going-forth from·between two-of the·mountains and·the·mountains mountains-of copper
And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass

  • ‘from between two mountains’ as “the double mountain”, indicating they rule both mountains;
  • ‘chariots’; always negative, as “construct” (merkaba), see Haggai, related to the utcha-eye,
  • ‘mountains of brass’; or also “copper”, as the KHENT’-throne of Horus (the centre of the boat in main diagram), indeed “inbetween and above both mountains”; here said that this throne “makes that the nature of bóth mountains has the throne-colour as copper”, since the copper throne rules both mountains,

“and I turned (around) / and i look up / (my eyes) and I see / and look!, / four / chariots / ones coming out / from inbetween / both / mountains, / and the mountains / (were) mountains of / copper,”

in·the·chariot the·first horses red-ones and·in·the·chariot the·second horses dusky-ones and·in·the·chariot the·third horses white-ones and·in·the·chariot the·fourth horses dappled-ones resolute-ones
In the first chariot [were] red horses; and in the second chariot black horses; And in the third chariot white horses; and in the fourth chariot grisled and bay horses

  • the same colours as in Revelation, there first appeared the white, then the red, then black and finally bay;
  • ‘in the chariots’, not “pulling them”, so the horses are a realm-garment, themselves; the “horses” are the same word as Susa, the city in Elam where Daniel stayed; to right, the deity Inshushina, as half-bull-half-man, next to their tree of life (Tut’s vase); but factually the overall themes were “the bull-horses” as “the Ka spirit-double bull”, as construct;
  • ‘red’, but negative — not Adam’s blushyness, but Esau’s fish-soul type, as Vedic root “roh-” and glyph ÁNS, red garment; red crown NT, etc,
  • ‘black’, as glyph KAM-, the tile of Pteh’,
  • ‘white’; perhaps a contested aspect as “ivory” (glyph -AB) which is perhaps the same as the ‘silver’ of vedig Varuna; as an aspect stolen befóre eden started, or perhaps even the very réason eden needed to start; the “white” as some type “realm-garment” (type of light); and, when under their rule, perhaps as the nature of “the white Saturn light H’ETCH”,
  • ‘bay horses’; but here existing out of twó types, “dappled ones” and “bay ones (resolute ones)”,
  1. dappled, grisled, “sprinkled with spots” H1261 barod; said to be from “hail (storm)”, as eden’s; but now as a mixture; we cannot find another connotation,
  2. bay, H553 amats, “strong, brave, tough, hardened, fixed mind”; (resolute), preliminary we could option that “the first type (the grisled) are the Ba-spirit-soul” and the second (the bay) “the Ka-double type”…?

“in the first chariot / (were) red horses, / and in the second chariot / dusky ones, / and in the third chariot / white ones, / and in the fourth chariot / dappled ones (ánd) resolute ones,”

and·I-am-answering and·I-am-saying to the·messenger the·one-speaking in·me what? these lord-of·me and·he-is-answering the·messenger and·he-is-saying to·me these four-of spirits-of the·heavens ones-going-forth from·to-station-themselves-of on lord-of all-of the·earth
Then I answered and said unto the angel that talked with me, What [are] these, my lord? And the angel answered and said unto me, These [are] the four spirits of the heavens, which go forth from standing before the Lord of all the earth

  • ‘spirits’, used word as the nature of a class of beings;
  • ‘heavens’, the dimension they now occupy,
  • so they “stand before the lord of earth”, as the ephad, and from there go everywhere; this “lord of the land, south” was until now their tree of life (Tut vase), but this lord will be the “two olive trees”, compare previous chapter; the four chariots likely comparable with the four horus sons, as constructs, each ruling a cardinal direction (hence ‘of the heavens’),

“and I answer, / saying / to / the angel, / the one speaking / with me, / what / (are) these, / mylord?; / and the angel replies, / and says / to me / these / four / spirits of / the realms (north) / who go forth / from stationing themselves before / the lord of all of / the land (south),”

which in·her the·horses the·dusky-ones ones-going-forth to land-of north and·the·white-ones they-go-forth to after·them and·the·dappled-ones they-go-forth to land-of the·south and·the·resolute-ones they-went-forth and·they-are-seeking to·to-go-of to·to-swalk-of in·the·earth and·he-is-saying go-you! swalk-you! in·the·earth and·they-are-swalking in·the·earth
The black horses which [are] therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth

  • ‘in her’; unsure; yet should refer to the vase, not the land,
  • ‘north-land’, sic, usually as torus and Sekhet-fields, but here perhaps “the M-realm” (behemoth) far north;
  • ‘south-land’, as the main-land disputed by them,
  • ‘go walking’, as two words yalak+halak; the “crossing over” as ownership, “dwelling” added for context;
  • ‘the earth’; though in all cases erets is used, making no difference between “earth or the land south”, we consider the different set-up of the line an indication that here “earth” is intended, the “seeking” as “to strive for, strive after, to desire”, yet the grisled ones were already in the “south-land”, hence these bay ones must go to “earth”, since no cardinal addition is given;
  • all chariots originate fróm that ephad vase above the mountain, and start going from there (so why these could not originate from the inverse nested shrines..?),
    –the black go north N
    –the white ones follow the black N
    –the grisled go south (the land south, not earth) S
    –the bay ones move to earth (this earth) earth (as west?)
    so where are the red ones…?

    perhaps the last line was added to make sure that some difference would be discovered (bay and grisly horses? or the next line?); the line shouting almost “notice! something hidden here!”….. at least wé felt it was because of that…

“who / (from?) in her / the dusky horses / (as) the ones going forth / to / the north-land, / and the white ones / follow after them; / and the grisled ones / they went / to / the south-land; / and the resolute (bay) ones / they went / and are seeking / to go / walking (dwelling) / in the earth, / and he (the station?) says, / go you! / walking (dwelling) / in the earth, / and they are walking (dwelling) / in the earth;”

and·he-is-crying-out me and·he-is-speaking to·me to·to-say-of see-you!
the·ones-going-forth to land-of north they-cause-to-rest spirit-of·me in·land-of north

Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country

  • ‘and he is speaking’; something strange going on here; the usual in 1), below,
  1. u·iamr and·he-is-saying al·i to·me
  2. u·idbr and·he-is-speaking al·i to·me
    the second as H1696, dabar, “speak, declare, promise, command, etc”, but with main colour of “to arrange in the right order” (reminding us immediately to -TEKHTEKH, to place into the wrong order, to mix up, etc); but in context of “speech” combined with “order”,
  • the “to put the speech in right order” — this chapter following the overturning of their lion-mouth! Question is still which composition have these first words of this line; compare how 1) is used again further on in the line, as “saying”,
  • ‘crying out’; same problem as previous;
    u·izoq and·he-is-crying-out, H2199 za-aq, “cry, cry out,etc”; main colour as “to call together (extension as ‘to assemble’); “to utter (in legal sense)”, compare how the spells are of same nature; an interesting connection we have now to the strange theme before of the “shouting in the wine-press”;
  • ‘quieted’, H5117, “to rest, to sit down,
    main colour “respiring, drawing breath”, “to set down, deposit, reside, remain”, “to cause or give rest”, “to set down (to deposit for safekeeping)”, “to cause to rest”, “to leave, to desert, to leave empty”;
  • ‘spirit’; the ruach is not necessarily God’s; it can also be used when related to them, as essence;
  • ‘onto me’; Zecheriah’s full title;
    We can only assume that the “north land” is the far-north, as M-realm; in context that “the horses abandon the centre (the Khent’ throne) and go far-north,
  • “and he (the station) is uttering (in legal sense) / and he is declaring / unto me (the eden-masculine-to-become!), / saying, / see!, / the ones going / to / the north-land / caused to deposit / my spirit / in the north-land.”

    – we agree that the interpretation became somewhat “unorthodox”, but not at all in an offensive nor illogical way: the first “he” as the one directing the bay ones must have been the station, forced to direct them all away (because the “he” is not God here nor the angel); hence neither “the angel cries out”, but the theme in abóve verse must be “that station” (as place-T of them?), as well — as the spirit-of-the-Behemoth now returning to their M-realm, akin to Henoch describing the M-realm as “the agent (coming down) to mix with Leviathan”, as both realms mixing together again, after Eden (see leviathan pages).

    Note how the “bay horses remain on earth (during the interval)”; it is not stated where the red horses went;

    and·he-is-becoming word-of ieue to·me to·to-say-of to-take from·with the·deportation from·Heldai and·from·with tubie Tobijah and·from·with idoie and·you-come you in·the·day the·he and·you-enter house-of iashie Josiah son-of tzphnie who they-came from·Babylon
    Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah

    • ‘deportation’; root H1540, “to uncover” as to strip-down;
    • Heldai, as “worldly”, from H2426 ‘the world (as transient), duration of life, time of life (and world)’; the name can be translated as a concept, “flow-of-Time to become” (?)
    • Tobijah, as Tob, ‘good’ and “to become” (likely – the ‘ei’ in our verson); “the good to become” (?) but the word is also “fertile (good land), upright-honest-kind, prosperity, good times’
    • Jedaiah, the H3045 as yada, “to know, insight” (rather as ‘sight’, but sight of understanding), added the same -ie, the concept of “sight of understanding to become”, note how in the green text all names end on -ie, but the helda-ie must be shortened to helda-i; for congruence we assume that this was the intention of the three names;
    • Josia (jashie), from root “to heal”, or root “ya’ash” as “to despair” or ‘ish-, “man, mankind”; the name is of the same Josia who will get other garments (representing the manchild), then here “healing to become” perhaps combined with “mankind to become”, see next,
    • Zephania, root H6845, “hidden,secret, to be destined, to store up (treasures)”, now if Josia is ‘the adamite soul here on earth”, the Zephania is “that adamite soul’s original”,
    • the “which are come from Babylon” is in the both verses added at a different place; but it is clear enough that attributes which the soul needs to become the manchild, have been deported: ‘understanding to become’, ‘transition to become’ and ‘uprightness to become’ — “who will be united in the same day with Josia, in order for Josia becomes the manchild (on that day)”;
    • ‘babylon’; per context it is related to Zerubbabel (new lampstand) ánd Nebukadnezzar in Haggai as Thoth who had to strip-down the fields; we think Babylon refers to the “walled fortress SENEBT”, where the adamite-originals are imprisoned — then the line tells “that the adamite soul (on earth) is re-united with his adamite-original”, the latter having left the walled prison; and these (three) “qualities” are given back, after they was being Stripped [from eden-masculine, because
      Zechariah is said “to bring them],

    “and he is becoming / word of / IEUE / to me, / saying, / to take / out of (remove out) / the stripping-down / (namely) as / he flow of Time to become, / and remove / prosperity to become, / and remove / sight of understanding to become; / and you go / in (the same) day / and you enter / the house of / the manchild, / the son of / the adamite original, / who came / from Babylon (senebt),”

    and·you-say to·him to·to-say-of thus he-says ieue-of hosts to·to-say-of behold! man sprout name-of·him and·from·under·him he-shall-sprout and·he-builds temple-of ieue and·he he-shall-build temple-of ieue Yahweh and·he he-shall-bear splendor and·he-sits and·he-rules on throne-of·him and·he-becomes priest on throne-of·him and·counsel-of peace she-shall-become between two-of·them
    And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.

    • ‘say to him’, as “the manchild”, from context of previous verse;
    • we think this line is both about Christ and the manchild; “from the branch comes the manchild”, “then the manchild builds the temple” (the 144,000 will have a lot of work to do – as we will see in next parts); “and counsel shall be between both of them (Christ and manchild)”, the counsel being “her”, denoting the love of the Watercourse;

    “and you (eden-masculine) say / to him (manchild), / to say / thus / he says / IEUE, / saying / look!, / man (-kind) / (is) the name of he the branch, / and from him (branch) / he (mankind) shall sprout / and he builds / the temple of / IEUE; / and he / shall build / the temple of / IEUE, / and it / shall bear / splendour, / and he (manchild) dwells in / and he rules / on / his throne, / and he becomes / the priest / on / throne of him / and counsel of / peace / she-shall-become / between / the both of them,”

    and·the·crowns she-shall-become to·Helem and·to·Tobijah and·to·Jedaiah and·to·Hen son-of Zephaniah for·memorial in·temple-of ieue
    And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD

    • ‘she shall’; indicating again the Watercourse, that is “ruled by love”, since “wearing a crown” indicates “being ruled bý what the crown represents”,
    • Hen, “grace”, the three “qualities” (attributes) probably together “being of 1 aspect – as grace”,

    “and the crowns / she-shall-become / to he flow of Time to become, / and to prosperity to become, / and to sight of understanding to become, / and to grace / the son of / the adamite original, / for a memorial / in the temple of / IEUE,”

    and·ones-afar they-shall-come and·they-build in·temple-of ieue Yahweh and·you-know that ieue-of hosts he-sent·me to·you and·he-becomes if to-listen תִּ שְׁ מְ עוּן thshmou·n you(p)-are-listening בְּ ק ל b·qul in·voice-of יְ הוָה ieue Yahweh אֱ8הֵ יכֶ ם alei·km Elohim-of·you
    And they [that are] far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And [this] shall come to pass, if ye will diligently obey the voice of the LORD your God.

    • ‘ones afar’, as H7350, “remote, distant (in time)”, sic; as a kind of promise that many others-to-come (being born on this earth during the Interval) will also go join the house; This metaphysically so huge, that the next line is addressed to you; and note last line: “this event will come to pass – if you listen closely to what is being said”………
    • ‘you’; the “he (sent me)” is Zechariah (as eden-masculine), so the “you” is you who read this, right now; factually, eden-masculine is addressing you right now;
    • the term is not so much ‘obey the voice’, but “understand whát the voice is telling”; we added two terms in (brackets) to show the colour of last line,
      “and the ones distant in Time / they shall come / and (also) they build (are part of) / in the temple of / IEUE, / and it becomes (to actually happen) / by / listening, / (when) you are (indeed) listening / in the voice of / IEUE, / the deity of you.”

      #closing
      ..see how He makes those who are His’ part of the promise, but also asks your coöperation? – that is why we and you do this site — to “listen to the voice”, that is, “try to understand whát is being said”, and the promise is attached “that it will start to happen becáuse you understood what is being said”…..

      loNe 12/9/2017, first version

Posted: November 8, 2017 at 12:06 am by loNe
Last Modified: November 14, 2017

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