Adam to die – being at present the powersource of their corrupted stargate: Ez. 28

Ez. 28

08.21.: Ez. 28 revisited —
“how art thou fallen from heaven, o Adam !”

upd. 08.21.18.:

… in the past few months, posting chapters of scripture,
we didn’t expect that Adam would appear to play such a crucial part. But again and again this concept appears to be true,
when even Rg-Veda tells how the deities visit Adam’s abode (X,135).

Truth is, upon waking this chapter came to mind; and it’s again juxtaposed with ‘the king of Babylon’ (Thoth), [as the 144 were juxtaposed with the sons of Put], making it very assumable that the chapter-turn is about Adam

  • – line 12)
    the “son of dawn”,
    dawn as -shachar; also “black” as -shachor H7838; T’UAT dawn, he having made a second covenant with the king of Babylon [Torso],
  • – line 13)
    the “throne of me I shall dwell in the North”,
    compare the exact words of X, 135;
  • – line 14)
    the “I shall be like the supreme one”,
    in other chapter he won’t even blink when the 144 will approach him, and considered RV X,10 he maintains their realm,
  • – line 15)
    but “you shall be brought down to Sheol [ABzu]”,
    corresponding with posted chapter ‘he will go towards – then die there’;
  • – line 16)
    the “is this the man making to quake kingdoms?”,
    (placing) “his habitance in the wilderness?” etc,

we do think it is the correct interpretation; rendering it very possible that also the entire Ezekiel 28 is about Adam — line 8 there: ” you / human (adm) /, not / deity”

Please keep it in mind –
having posted this for legal reasons, by increasing understanding,


31/12/17 first version


Adam to die – being at present the powersource of their corrupted stargate: Ez. 28
[and when he will, this matrix will end – but as Dark Times]


we are aware that often people read words at face-value, and many think a term as “the land” should is ofcourse “this earth, we live on” — but a term like this is decided from the context it is placed in; for example, “Egypt” is a real country during the exodus, but always represents Sekhet-Áaru when the term is used in prophecy. Related to this face-value is a second problem, namely the line-up of the words being used:
there is the “interlinear version” (which we use), and there is the other version (from which most modern versions are taken from, as KJV); but this version is often “switching words” in a sentence, and when object and subject have switched places, it often renders a different meaning, altogether. We consider this was done on purpose, in order to “keep the adamite soul thinking like Job”, using “sorcery by words”: because sorcery is typically about “creating another consciousness by hustling the order of words”; and we consider the added term as “reverse interlinear” to be no accident.
note: our interpretation of the line in purple; possible interesting terms for you in the notes in darkblue ; we apologize for each time the extensive notes, it makes things very unreadable, but Vital for context; we added other (legal) possible readings in red , glued to objectword,
note # : belonging to previous chapter 27 (and to Micah 2), see end of page)

Ezekiel 28

1 of 3] the eden-stargate, but now corrupted and working for Õn, represented as the heart of Adam, and powered by Adam; but here is announced that he as it’s powersource will die –

and·he-is-becoming word-of ieue to·me to·to-say-of son-of human say-you! to·governor-of Tyre thus he-says my-Lord ieue because he-is-haughty heart-of·you and·you-are-saying El I seat-of Elohim I-sit in·heart-of seas and·you adm human and·not El and·you-are-giving heart-of·you as·heart-of Elohim
The word of the LORD came again unto me, saying Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine heart [is] lifted up, and thou hast said, I [am] a God, I sit [in] the seat of God, in the midst of the seas; yet thou [art] a man, and not God, though thou set thine heart as the heart of God

  • ‘prince’ H5057 nagid ‘ruler, captain, prince’, 5048 neged ‘in front of, before’, 150x; word used by Eve ‘helper before him’, but colour as “foremost” in spells, or perhaps even ‘dimensional foreground, H’A-, knowing the importance of that theme in the spells (would the gate be the core region, causing the being in the dimensional foreground?);
  • 2) but the glyph for the character of Adam is the nose-glyph, “foremost”, this aspect precedes the “dimensional foreground theme” here (or line would become too complex) – but it certainly is a clue hów they succeeded to have their dimensional foreground: by him;

context: again a line suggesting strongly “that Adam is working for thém – being under their spell”, because he has to be told ‘that he is nót a deity (anymore)’,
“and he is becoming / the word of / IEUE / to me / tofor to say: / son (adamite-soul) of / the adam-male, / say you! / to the foremost (Adam) of / Õn, / he says / mylord / IEUE: / because / he is haughty / the heart (literal) / of you; / andfor you are saying: /

“I – (am) a deity; / I dwell – (in) the seat of / the deities (matrix) / (namely) in the heart (-stargate) of / the eden-dimensions”, / andbut you / (are) the adam-male / and nót / a deity, / andfor you are giving / your heart (eden-stargate) / as the heart (-stargate) of / the deities (matrix);”


ene behold! wise you from·Daniel any-of one-being-obstructed not they-tarnish·you
Behold, thou [art] wiser than Daniel; there is no secret that they can hide from thee

  • ‘secret (being obstructed)’, H5640 satham (1 step to chetem, the sealring); ‘stop up, shut up’; colour is ‘to stop-up a well’,
  • ‘hide (tarnish)’ H6004 amam, 3x; 2 x Ez. once “the trees of eden could not mach (the cedar)”, amam as doubling; am- ‘people’; as -im; entry:’to darken, to dim’, yet ‘dark’ is arab-; no root; several Akk. immu ‘day, heat, fever, summer, sun’, umâmu ‘beasts’, ummu ‘matrix, mother-creator, mother’ (Sum.AMA), ummu ‘summer, bird, reed-rope’, we can’t go further in suffixes; no root -am; Akk. amêlu ‘man, people’
  • 2) ‘imam’, prayer-leader; colour: ‘to aim at, to follow after’; internet don’t know the origin of the term; 5980 ummah ‘close by, side by side with, parallel, corresponding to’ (-ah as ‘thing’); whatever it is, it cannot be a verb.
  • 3) then we only have the context of Ez.31:8, as “were-alike” or “could-match” H3606 kl (Aram.), “all, any, whole, as, every, because, as, no, whosoever, (misc.)”, literal ‘whosoever’ 3x; selection where ‘whosoever’ could be replaced: “destroy all kings and people”, “that all they of the people”, “decree to all the treasurers”, “touching any of the priests”, “asked such things at any magician”, “not because I have more wisdom as any living”, “I make a decree that all people, and nations”,

syntax: if it would write “any-of one stopping-up” the line would say ‘no-one could stop you up’; or when inserting ‘whosoever’ (one-stopping-up-you)’; now, the complex construct is showing as “whosoever would be the one causing you to be stopped-up, they could not match you, anyway”; we go through this length, because of the important “who will close the gate”; True – the ‘you’ is lacking for a perfect line (’cause to stop-up you’), but the problem is that this is about Adam representing the gate (which has to be stopped-up);
note: the judgment-deity as MET’U, “to rule eden word”, see ch. 27,
context: we saw that “the imprisoned words of the Watercourse must be spóken by someone, in order to have that much devastating effect against eden”, again suggesting strongly in this line that Adam, being under their spell, is the one speaking them — factually being the source fór the fire-drill TCHA-; this “fire-drill source being MET’U”, the judgment-deity; MET’U as inversion of UT’M, ADM? (we first thought that ‘Daniel’ should be an eden-term – but as the chapter progressed, it appears that he is un-doing the attribute of Dan – who represents the MET’U as matrix judgment),
“look!, / you – (are) wise / fromas the judgement-deity (over Eden); / the one – whosoever – causing to stop-up / nót / they-could-match-you; “

in·wisdom-of·you and·in·understanding-of·you you-madedo for·you estate and·you-are-doing gold and·silver in·treasuries-of·you
With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures

  • ‘riches’ H2428 chayil ‘army, wealth, efficiency, strength, forces’, also ‘substance’,
    word is hardly ‘a location’,
  • ‘treasures (treasuries)’, H214 otsar; close to Botsarah (Bozrah) as ‘pasture replacing Õn’, the term can indicate either the treasures or ‘the treasury’ as location,

note: the ‘making gold’ is the NUB-;
“inby your wisdom / and inby your understanding / you madedo / for you / the force and efficiency, / and you madedo / for you / the gold (eden-words) / and silver (dimensional-light) / in the treasuries of you: “

in·much-of wisdom-of·you in·trading-of·you you-increased estate-of·you and·he-is-being-haughty heart-of·you in·estate-of·you
By thy great wisdom [and] by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches
“inby – your – great – wisdom / inas the trading of you, / you multiplied / your force and efficiency, / andbut – inby (=because of) your force and efficiency – it is being haughty / the heart (literal) of you; “

therefore thus he-says my-Lord ieue because to-give-of·you heart-of·you as·heart-of Elohim
Therefore thus saith the Lord GOD; Because thou hast set thine heart as the heart of God
“therefore / thus / he says / mylord / IEUE: / because / you give / the heart (eden-stargate) of you / inas the heart (-stargate) of / the deities (matrix), ” +

therefore behold·me! bringing on·you alien-ones terrifying-ones-of nations and·they-unsheath swords-of·them on loveliness-of wisdom-of·you and·they-violate shining-of·you
Behold, therefore I will bring strangers upon thee, the terrible of the nations:
and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness

  • ‘defile (violate)’, same word used as “the sinners of the south-land Rahab, pre-Eden”, showing the nature of who go corrupt it,
  • ‘brightness’; the “beauty” (yapha) and “beautiful things” (yipha-h) as same root;

pic: the 9 axes in upper register, amtuat

context: same theme as “the king of Babylon (Thoth) will go destroy his own gate”,that there are ‘multiple axes’ can refer to the nine (upright standing) Ennead-axes in upper register
(as opposed to the central Set’fit-axe, later on in this chapter),


note: ‘beautiful things’ as same word by “one burning sacrificial beauty” (of Õn),
“therefore, / look!, / I (am) bringing / on you / the alien ones; / the terrifying ones ofas / the peoples of the dimensional background of Saturn, / and they draw out / their Ennead-axes / onagainst / the beauty of / your wisdom, / and they begin to corrupt / the beautiful things of you; “

to·the·slough they-shall-bring-down·you and·you-die deaths-of wounded-one in·heart-of seas
They shall bring thee down to the pit, and thou shalt die the deaths of [them that are] slain in the midst of the seas

  • ‘pit (slough)’, H7846 shachath ‘pit, dungeon’, from shuach (red flag – SHU), shuach ‘sink-down’ (to North, as in spells? or to ‘the dimensional background’?); shach ‘low’ 1x; seach ‘thoughts’ 1x, siach ‘complaint’; likely we end up in SÃH’, the Orion-star here “the star / succeeded to acquire”, 7844 shechath ‘corruption’ (Dan.3x),

“they shall bring you down – to the dungeon of corruption (where?), / and you die / the deaths ofas / the profaned one / (namely) inas the heart (matrix-stargate) of / the eden-dimensions; “

?·to-say you-shall-say Elohim I to·faces-of one-killing-of·you and·you adm human and·not El in·hand-of ones-wounding-of·you
Wilt thou yet say before him that slayeth thee, I [am] God? but thou [shalt be] a man, and no God, in the hand of him that slayeth thee
context: the line “the adam-male will find himself (or is found) in the hand”, Zecheriah, (page),

“shall you say – saying: / I – (am) the deities, / toin front of / the one slaying you? /
andbut you / (are) the adam-male / and nót (anymore) / a deity, / in the hand (executive area) of / the ones slaying you. “

deaths-of uncircumcised-ones you-shall-die in·hand-of alien-ones that I-spoke averment-of my-Lord ieue
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken [it], saith the Lord GOD
note: same problem as line 8; context must be that “the corrupted stargate, as deity, will be no more”,
“you shall die – the deaths of / the heathens, / in the hand (executive area as serpent-hand) of / the alien ones, / thatbecause / I / spoke (in the right order); / declaration of / mylord / IEUE. “

2 of 3] the eden-gate itsélf, adressed as deity, now corrupted and working as the stargate of Õn, being announced it’s demise, now his powersource has died –

and·he-is-becoming word-of ieue to·me to·to-say-of son-of human lift-up-you! dirge over king-of Tyre and·you-say to·him thus he-says my-Lord ieue you one-sealing-of outline full wisdom and·consummate-of loveliness
Moreover the word of the LORD came unto me, saying Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty

  • ‘sealest up’ H2856 chatham, from seal chetem – KHETEM,
  • ‘sum (outline)’ H8508 toknith ‘measurement, perfection, plan, sum, pattern ‘ 2x in Ez. only; unclear; 8506 ‘quantity, quota’, 3x, taken ‘regulate, measure, weigh’ 18x; close to ‘tekel’ (from mene-mene); in Ezekiel the latter term is only as ‘not right, not straight-out’, as opposed to ‘curved’, here the suffix -th can be ‘a location’,

note: the ‘sacrificial beauty’ was used as Õn’s epithet, in previous chapter 27,
context: melek and malak: the epithet “king of Õn” does not necessarily mean it is “a king bý Õn”, but can intend also “the king fór Õn”. We don’t think this is nitpicking: compare how the locusts wore crowns (or ‘something like golden crowns’, in Revelation) which turns out to be “aspects of the adamite soul” – the ‘crown’ always “being a power, by which the wearer is ruled by” — and ‘king’ can suit this idea, as well: the king usually being an intermediar between the deity, and the subjects he is ruling in name of that deity.
2] the reason that IEUE hates ‘the concept of kings’, is exactly becáuse they intermediate between IEUE and His people”, read: kings are inbetween; as opposed to the intended direct relation; this hate repeated in Revelation 2, where He says ” I hate the practices of the Nicolaitans”, here as horus-spirits, who whisper as intermediar (false) things to the adamite-soul.
The line (in previous page), (officially as) “ My anger I gave them a king, and in My anger I took him away”, can, contextually, only refer to this stargate problem; (this playout being when old-Israel asked for to be ruled by a king, just like the nations around them were);

3] therefore the epithet ‘kings of the east’ (the 200 million spirits crossing over to earth) must be the same locusts, since they wore the crowns depicting the deity they represent (in this case ‘stole’);

4] the term ‘malak’ is used (almost) exclusively for messengers of IEUE; the few exceptions we saw contain at least two corrupted verses – because matrix-angels are usually termed as ‘princes’ (compare Daniel, ‘the prince who was obstructing’, or ‘the prince who wrestled with Jacob’, etc). But the term became Diffused – as in ‘malak’, ‘to govern’, into melek- ‘king’, into Molech, the fire-sacrifice deity (Ganesha). If this stargate is named ‘a cherub’, as angelic classification name, and he (the gate, as deity; compare the new lampstand as deity), then (perhaps) the ‘name’ as malak- went astray, to them, as well: causing the Mimick-name ‘melek-‘ as ‘king’;
“and he is becoming / the word of / IEUE / to me / tofor to say, / son (adamite soul) of / the adam-male, / lift you up! / the lamentation / over / the king (-stargate) of (=for) / Õn; / and you say / toover him: / he says, / mylord / IEUE: / you / the one sealing (with the khetem-seal) of / the straight place (axis), / (to be) a whole burning sacrificial / beauty, / full (of) / wisdom; “

in·Eden garden-of Elohim you-became every-of stone precious booth-like-pavilion-of·you carnelian peridot and·diamond topaz onyx and·jasper sapphire carbuncle and·emerald and·gold work-of tambourines-of·you and·alcoves-of·you in·you in·day-of to-be-created-of·you they-mestablished

Thou hast been in Eden the garden of God; every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created

  • ‘covering (booth-like pavillion’ H4540 mesukkah (me+suka+h) from sakak ‘covering’ (as cherub on ark), immediately to sukkoth (the feast) and to the cobra glyph QEREH’ of Succoth (page); the term too close to MESKHET to ignore; the -h suffix making it ‘a thing ‘,
  • ‘sardius’ H124 odem, ‘ruby, sardius’, as long it is linked to Adam; Sebek and carnelian:
  • ‘topaz’ H6357 pitdah 3x, root pitad/ed; ‘foreign origin’, potiphar,put, p-t root again (vedic); but because it is stolen gem it cannot be negative (as vedic) then a hieroglyph; unknown, stone either belonging to Gad or Isaschar;
  • jasper’ H3471 yashepeh ‘of foreign origin’ (what?), yoseph+ah; other entry: ‘supposed to be jasper, from the resemblance of the name’; the dead-bodies devoured ‘the attribute of joseph’,
  • ‘tabrets (tambourines)’ H8596 toph; topheth ‘act of spitting’ 1x, into 8602 taphel ‘to smear (chalk)’?, negative; Akk. adapu ‘a drum, a song’,timbutu ‘musical instrument’, tigû and uppu ‘a drum’; we considered drums are negative (cycles as heartbeat) but in one instance it is positive (by daughter of Tziun),
  • ‘pipes’ H5345 neqeb ‘sockets (as in jeweller’s work)’ 1x; naqab ‘blaspheme, pierce, bore, to dig’ 18x (niqaab); 5347 neqebah ‘female’ as in couple (male and female, Gen.2); why?; considered neqeb and neqeb-ah, we think that either way a notion of ‘feminine’ should be included; added: an option for this ‘piercing, boring-through’ can be the nature of “feminine intuition” as a type Sight, akin to the glyph SAÁ, (as mutilated version) but as ‘guide of the boat of Rã’,

note: we just added to the gems the terms we saw is relating to them;
note: the line with ‘tambourines’ sounds a bit strange, but compare “daughter of Tziun with your tambourines”,
perhaps a concept we don’t know yet;
note: the stargate serves Eden – not ruling her,
“infor Eden, / the garden of / the deities, / you became / every of / precious – eden-stone: / your booth-like covering / (being) the ruby (of adam’s blushyness), / topaz / and diamond; / the beryl (cherub-wheel colour, / onyx (priest’s shoulders) / and the jasper (the things in top of lampstand), / the sapphire (sea of glass and throne), the emerald (dome over sea of glass) / and the emerald (lightning of axis); / and the gold (body-garment essence) / (being?) of and the jasper (the things in top of lampstand), / the sapphire (sea of glass and throne), the emerald (dome over sea of glass) / and the emerald (lightning of axis); / and the gold (body-garment essence) / (being?) the/ your tambourines (?) / andas “the feminine things by you” (?); / they were established – inby you / in the day / you was created (as Eden’s stargate); “

you cherub-of anointed-of the·one-overshadowing and·I-gave·you in·mountain-of holiness-of Elohim you-became in·midst-of stones-of fire you-walked
Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire

  • ‘covereth’, still in the same sense as sukkot – Succoth the suggestive term ‘walked’: also here, from once having the romantic idea of ‘a cherub’, then quickly the term can be coloured into “a walking cherub” (what would be more normal for an angel?), then connecting this notion with “this cherub being created – then fell: so it is Lucifer” — you see how from the one assumption it extends to the other, turning altogether into a false theme, because of the lined-up colours of the used words: but if anything this cherub (as stargate) should NOT do, is “to walk (astray)”!, apart from the fact that ‘stargates simply dó not go walk around everywhere’. (truth…? before we did this chapter, we thought these lines were “about Osiris, walking inbetween the fiery stones – as this solarplane -, equating the fiery stones with solarplane planets….- so close are the mimicks..).

word used: H1980 halak ‘to walk, go, come’ ‘primitive root’ (well, very..); it can be virtually anything: “God walked in the garden” (ownership)… “Noah walked with God” (intimacy)…in truth a 100 colours;
“you / (were) the – anointed – cherub (an office) ofas / the one covering and overshadowing (the eden-tile), / and I placed you / inat the mountain of / holiness of / the deities (of eden), / you became (to be) / inas the midst of / the eden-stones of / fire / (being) the ownership of you; “

flawless you in·ways-of·you from·day-of to-be-created-of·you until he-is-found iniquity in·you
Thou [wast] perfect in thy ways from the day that thou wast created, till iniquity was found in thee
note: the “eden stargate spoke flawless (the eden language) and they (matrix) hated that”, see page;
this line is NOT “addressing Lucifer”,
“you – (were) flawless / in your ways (sic) / from the day / you were created, / until / it is found / iniquity (of Self) / in you; “

in·increase-of trade-of·you they-filled midst-of·you violence and·you-are-sinning and·I-shall-violate·you from·mountain-of Elohim and·I-shall-destroy·you cherub-of the·one-guarding from·midst-of stones-of fire
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire
context: the Legal Offence is given here – instead they remained by their own (evil) nature, and created their own (evil type) things, etc, they started to steal from a foreign realm-nature – being ‘the sin’; the term “shall begin to profane” MUST be added with a ‘yourself’, because in no context IEUE can go profane: because IEUE always “lets the enemies to destroy themsélves” — as most important notion; see also line 18,
(namely) inby the abundance of / your merchandise: / they filled / the midst of you / (being) the violation (by nature of anger) / and you are sinning (against own nature); / andso I shall begin to cause – you – to profane (yourself) / from the mountain (khemenu) of / the deities (matrix), / and I shall cause you – (being) the covering – cherub – to perish / from the midst of / the eden-stones of / fire. ”

he-is-haughty heart-of·you in·loveliness-of·you you-ruin wisdom-of·you on shining-of·you on earth I-fling·you to·faces-of kings I-give·you to·to-see-of in·you
Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness:
I will cast thee to the ground, I will lay thee before kings, that they may behold thee

note: kings is probably ‘major spirits’ here, as ‘kings from the east’ – not ‘stargates’ (that would be too much…),
“your heart (nature) – heit is (being) haughty / inover your (own) beauty; / you corrupt (by Self) – the wisdom of you, / (being) the beautiful things of you / onagainst / the land south: / I fling you down / toin front of / the kings; / I place you / to cause to be seen / inas you (really are); “

from·many-of depravities-of·you in·iniquity-of trading-of·you you-profaned sanctuaries-of·you and·I-shall-bring-forth fire from·midst-of·you she she-devours·you and·I-shall-give·you to·ash on the·earth to·eyes-of all-of ones-seeing-of·you
Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee

  • ‘iniquities’, from aven-, from own, as Õn

context: the “gorgious-females imprisoned there, will open the doors, and eden-fire devours the place”, (page),
note: the “profaning”, even to them as having already a bad nature, may be “that they don’t remain with their
own (bad) nature of being; but now add foreign (eden-nature) aspects to themselves”, as Legal offence;
“fromas the many / iniquities (by Self) of you, / inby the iniquity of / your trading, / you (have) profaned / your sanctuaries (mqdsh); / and I shall cause to come out / the fire / from the midst of you; / she (eden fire) / she devours you, / and I shall place you / toas the ash / upon / the land, to the eyes of / all of / the ones seeing you; “

all-of ones-knowing-of·you in·the·peoples they-are-desolated on·you decadences you-become u·ain·k and·there-is-no·you until eon
All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never [shalt] thou [be] any more
u-ain note: exact same theme, also with the ‘there-is-no-more’ we had in previous page; we left the word, above;
also here we refute the ‘you’ as being glued illegally to the word;
context: it is a contextual Drag when “the eden-eye would cáuse terror”: that is their real nature, alréady; the (guarded) does not need to be added when this context is obvious, in the original line intent,
“all of / the ones knowing of you / inas the peoples, / they are confounded / onover you: /

3 of 3] cleaning-out the occupied region,

and·he-is-becoming word-of ieue to·me to·to-say-of son-of human place-you! faces-of·you to Sidon and·prophesy-you! on·her
Again the word of the LORD came unto me, saying: Son of man, set thy face against Zidon, and prophesy against it
note the ‘her’ as “core of rule”, which is always feminine — here as matrix;
“and he is becoming / the word of / IEUE / to me / tofor to say: / son (adamite-soul) of / the adam-male, / set you! / your face / toagainst / the base of wick-H’ (caduceaus) (Sidon), / and prophecy you! / on her (sic): “

and·you-say thus he-says my-Lord ieue behold·me! on·you Sidon and·I-am-glorified in·midst-of·you and·they-know that I ieue Yahweh in·to-do-of·me in·her judgments and·I-am-hallowed in·her
And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I [am] the LORD, when I shall have executed judgments in her, and shall be sanctified in her
note: to sanctify: this is different as by the fiery coal (from cherubs) thrown upon the city Õn?
as per map, Õn is just beneath Sidon – as core rule of them,
context: it sounds very Off, when “IEUE would be sanctified”: the sanctification óf her starts in next line with plagues; the word here as ‘glorified’ has the same contextual problem – root of that term is “to be heavy” (and only by extension ‘glorious’), so we chose this latter, but added (pressing) or the term won’t make Sense (compare previous line as the ‘setting the face against’, in similar pressing context),
“- and you say: / thus / he says / mylord / IEUE: / look! / on you / base of wick-H’, / andfor I am going to be (dimensionally-) pressing heavily / in the midst of you, / and they know / that / I / (am) IEUE, / inby (means of) Me to do / the judgments (by VaV-sceptre) / in her: / I am causing sanctification / in her, ” +

and·I-msend in·her plague and·blood in·streets-of·her and·he-falls one-wounded in·midst-of·her in·sword on·her from·round-about and·they-know that I ieue
For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I [am] the LORD
plague: the spells contunually need to “darken the eden light (in order to can use it)” KKU ‘darkness’; or “cool-down the q-axis (at that place)” QEBH’ – then it’s not unimaginable that ‘the plague’ to thém is as ‘unadultered light’,
blood: word as DM-, from ADM; also unadultered, like previous,
note: the upright axe as in amtuat X; we had to hustle the line a bit; note the ‘he the sword falls upon her’,
“andfor I send / in her / the plague (as eden-speech of correct order) / and blood (eden-redness) / in the ‘outthere’ places of her; / and – the slain one – inas the set’tfit-axe – in the midst of her, – he falls down, / from around – upon her; / and they know / that / I / (am) IEUE; “

and·not he-shall-become further for·house-of Israel palm-thorn festering and·thorn causing-pain from·all-of round-about·them the·ones-disdaining them and·they-know that I Lords ieue
And there shall be no more a pricking brier unto the house of Israel, nor [any] grieving thorn of all [that are] round about them,
that despised them; and they shall know that I [am] the Lord GOD

  • ‘brier (thorn)’, H5544 sillon 2x ‘uncertain derivation’; though the ‘thorn’ is always Sirius, the seal of the city seems to have been ‘an arrow’, as Neith? entry suggests from calah (salah) as ‘to value, to reject’; we found Akk. silû ‘bait’ and ‘a street’ (from Sum.), better: śalâlu, ‘to spin, to twist, to slither, to plunder’ (as the weaving by Neith, but also caduceaus), better because of root s-l-l here; śallatû ‘garment, or part of shoe’ (Neith); śilipkâu ‘a textile’ (Neith), śillatu ‘damage, sin’, śullumu ‘repay, settle an account’ (glyph MENKH, garment cluster, or TCHEB); śallallu ‘a nightbird, bird’, the MENT as the swallow of Serqit? śillu ‘shade, shadow, protection’, śillû ‘thorn, pin, needle, lance’; śululu ‘roof’;
    2) Sum. SA LAL ‘to tie up, stretch out a net’; SAL LA ‘femele genitals’, followed by many derivations; and clusters are too large (and various) to can use further here; we just want to make sure we don’t miss the ‘flint’, as Sum. ZU(2), who knows as the za- cluster of matrix-power,
  • ‘pricking’, as maar; also merah ‘to curse,curse’, maor ‘light, luminary’, mar ‘bitter’, mor ‘myrrh’; though the term maar can be from ar+ma,context tells it must be related to myrrh, ÃNTiu;
  • ‘thorn (thorn)’, H6975 qots (-tz); quts ‘awake’ 20x, quts ‘to dread’, qets ‘the end’ (many), qatsa ‘scrape off’ 2x; close to ‘horn’ – we suggest it is their “inversed q-axis, at their place” (the capping-off the axis theme),
  • ‘despised’, H7590 shat, 3x; shuwt ‘go to and fro’ (spirits), shot ‘whips’,

note: in spite of having found a few terms, it is still tricky to pick a specific one for ‘Sidon’; but combined with the second part of line, we may have ‘staff-tá’ here;
note: last word as ‘lords’; context suggests ‘as they all Israel’, since the object is ‘the despising ones’,
“and nót / he shall become / (any) further / for the house of / ‘the powerful deity’ (Israel) / the cursed – thorn (staff-tá?), / andas the inversed-axis at that place / causing the pain (as this physical body), / fromby all (those spirits) / around them / the ones despising (and whipping) / them: / andfor they (the spirits) know / that / I / (am) IEUE / (of) the lords; “for

thus he-says my-Lord ieue Yahweh in·to-convene-of·me house-of Israel from the·peoples which they-are-scattered in·them
and·I-am-hallowed in·them to·eyes-of the·nations and·they-dwell on ground-of·them which I-gave to·servant-of·me to·Jacob

Thus saith the Lord GOD; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob
note: the ‘house of Israel’ is not juxtaposed here to ‘the house of Judah’, but to ‘Jacob’ — Jacob later became the title ‘Israel’, so here must be intended “all of the adamite souls, now living on this earth, who will have escaped this present matrix”, and they will be hundreds of millions – if not more,

“thus / he says / mylord / IEUE: / inby to gather-together by Me / the house of / ‘the powerful deity’ / from / the peoples (on earth), / in – which – they – they are scattered, / andfor I am causing – them – to be sanctified / to the eyes of / the peoples of the dimensional background of Saturn; / and they dwell / on / the adamite-ground of them (in lampstand) / which / I gave / to My servant / ‘the adamite-souls on earth’; “

and·they-dwell on·her to·trusting and·they-build houses and·they-plant vineyards and·they-dwell to·trusting in·to-do-of·me judgments in·all-of the·ones-disdaining them from·round-about·them and·they-know that I ieue Yahweh Elohim-of·them
And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I [am] the LORD their God
“and they dwell / toas trusting and in safety – onin her, / and they build / houses, / and they plant / vineyards; / andfor – toas trusting and safety – they dwell, / +

inby (means of) Me to do / the judgments / inon all of / the ones disdaining (and whipping) / them / from round about them; / and they (the completed adamite-souls there) know / that / I / (am) IEUE / the Deity / of them.”

———- end Ezekiel 28

31/12/17 loNe – first version

1] Adam to die?

…we’ve read the chapter over and over again, looking for indications about past or future tense; and though assumable that the first part is (1/3) is related to the fall of Adam, backthen in Eden — “Adam got corrupted – started to work for them – then they came with their axes to make their stargate – and Adam ‘died’ (no covering) because he worked for them now”, we have some problem here:

in Eden, the line is used “do nót eat from the tree – or you will surely Die”; and the moment they did eat it, their covering got lost, and they died (of diety-qualities).
Here however, it is said already “you are a male – not a diety”: implying that this is post-eden, and not the same event as with the tree (‘though repeated in another setting’).

Keeping in mind that all of us ‘die’ (even IEUE as Christ),
we must assume at this point, “that Adam, as only one, has nót died – yet”; at least not in that sense; and that the moment whén he will die, the powersource for their mátrix (upon us) will have died: the same powerource who helped them to búild their matrix – ever since Eden – and the “day of the Lord” will begin.

related: from Micah 2,
“to gather / I shall gather together / Jacob (adamite souls on earth), / (being) all of you; / to collect / I shall collect together / the remnant (144,000) of / ‘the powerful deity’ (originals); / together / as the eden-flock – I shall place him (as flock) / at the fold replacing Õn, /
as the (tired) herd / in the midst / of himhe the the pasture of right order; / they shall be stirred / fromover the adam-man,” +

“the one (Adam) bursting forth (from the breach) – he ascends / in front of them (the flock), / (then) théy burst forth / and they shall cross-over / the stargate, / and they are coming out / inas himhe (Adam); / and he shall cross-over / the king (stargate) of them / toin front of them, / and IEUE / inas their head.”

– does this imply “that Adam died – but now is changed, and is bursting forth”..?

they shall be stirred / fromover the adam-man
“stirred” H1949 hum or him (entry: ‘from hamam’), Ass. hamû ‘to paralyze (?)’, hamû śa zamri ‘to paralyze (bodies); a blood clot disease (stroke?)’; hammu ‘pit, pond, puddle’, hamâmu ‘to pluck, to gather, to collect, to harvest’, hamâtu,’burned, roasted meat, to brand, to mark’, hâmû, ‘litter, rubbish, chaff’, himśu, ’tissue’;….the cluster strongly suggesting that this place is Negative – as ‘dungeon’ (pit)

2] the Legal context so far, for us:

  • Adam, catched in their spell, works for them, keeping their corrupted eden-stargate up and running,
  • in this chapter, it is announced that he, as powersource of that gate, will die,
  • because of that, the corrupted gate will be exposed,
  • the 144,000 together will complete the attributes hé caused to multiply (into 144,000 ones),
  • because that was what Judah’s attribute is about: “to enter the heart (-stargate)”, in his place,
  • the moment Adam dies, the 144,000 will be at the place where he died.