daniel, prophets

Dan 8 part II – the case of line 13

29/11/17 first version

RESTART

no such thing as ‘the daily sacrifice will be taken away’: Dan. 8, part II

part II

the case of line 13

textnote:
we are aware that often people read words at face-value, and many think a term as “the land” should be 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,

part II

the case of line 13

just one line – yet requiring an entire page of context: because of Tampering.
First theline, so you know what it is about, restart line 13 in green bold title, below;

 

13

and·I-am-hearing one holy-one speaking and·he-is-saying one holy-one to·the·so-and-so the·one-speaking until when? the·vision the·continually and·the·transgression one-desolating to-give-of and·sanctuary and·host tramping and·he-is-saying to·me until evening morning two-thousands and·three-of hundreds and·he-is-justified sanctuary
Then I heard one saint speaking, and another saint said unto that certain [saint] which spake, How long [shall be] the vision [concerning] the daily [sacrifice], and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed

1] hiding the context by changing the stanza-character: Words Which Make You Think

– we really want to get to the meat, and not let you read endless notes (but we’ve little option..); we know that a small change in words can cause an entire different consciousness, right;at first glance, the “question-line” above seems to match the chapter 12, where is a similar theme about “timeframes”; but by turning the sentence into a question, crucial themes were deliberately covered. Please remember that sentences can appéar ‘logical’ — until one really reads what they convey.

evening morning
– it does not say “days”. The ‘days’ is gleaned from chapter 12, where indeed are a number of days mentioned; but above it clearly writes morning evening (though not “morning ánd evening”), and ‘days’ is careless.
This evening morning will be a problem, still.

so and so
– this is a compact prophecy about the time of the end – now – and does not spoil one word, just as the other prophecies don’t: would the “casual talk between two saints, one being so-and-so” make any sense here..?

until when?
– once mistrusting (such is our job…), we want to know what is the root of this phrase “when?”, also; because usually, another series of -H words are representing these type insertions, it is a red flag when it is an unusual word. That the index “supplies other examples” (of similar use) don’t satisfy us: not unless the right context of the term appears in óther chapters in scripture in the same way; because that is how the context should be interpreted: scripture supports it’s own context — not wé project our ideas into her…?

a) the word ‘when?’
H4970 mat-hay, 3 entries;
immediate colour: axis, as Matteh H4294, and this colour remains in this whole cluster MAT-H; we went for the indiclinable root, showing the word MATH, “male, man, masculine, virile”, and you can imagine that belongs to the context of ‘axis’ – for all when the axis as staff was both mentioned by Judah as well as Joseph.
Below, showing you two instances where it is said being used: to right, a screenshot of how it is linked (in both examples) to the the -od; the bar inbetween showing that the words (should) belong together, and to be read as one. We’ll get to the -od in a moment; first this MATH-,

example 1
Ex.10:3,
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me
Sounds allright.

and·he-is-entering Moses and·Aaron to Pharaoh and·they-are-saying to·him thus he-says ieue Elohim-of the·Hebrews until when? you-refuse to·to-be-humbled-of from·faces-of·me dismiss-you! people-of·me and·they-shall-serve·me (or locusts come)
For the sake of speeding up things, we fill in “masculine”, and a help-word;
“thus / he says / IEUE / elohim of / the hebrews: / concerning / masculine / you refuse / to to be humbled / from before me (in front of me), / you go dismiss! / people of Me / and they shall serve Me,”

We did not change nothing – but inserted the réason what this whole Plagues thing was about. It cannot be coincidence that our word shows up exactly in this event – and see further on. And even the line runs better: because the ‘thyself’ is not in the line – but instead “is added to let the line run when in question-form”: the original did not háve any questionmark! Worse – to give the impression that this was the original, also a next verse (of similar situation) has been changed into question-form,
yet neither carries a questionmark (yes we checked, and see kjv);

example 2
Ex. 8:9-10,
And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, [that] they may remain in the river only? And he said, To morrow. And he said, [Be it] according to thy word: that thou mayest know that [there is] none like unto the LORD our God.
..okay… you see anything ‘out of place’ here?
“glory over me – so when it suits you that I visit..?”
Drivel.
“…when it please suits you, that I go destroy the frogs…?”
You see?
and·he-is-saying Moses to·Pharaoh vaunt-yourself! over·me to·when? I-shall-entreat for·you and·for·servants-of·you and·for·people-of·you to·to-cut-off-of the·frogs from·you and·from·houses-of·you but in·the·Nile they-shall-remain, and·he-is-saying to·morrow and·he-is-saying as·word-of·you so-that you-shall-know that there-is-no as ieue Elohim-of·us
“and he is saying / Moses / to Pharaoh: / intreat yourself! / (for) my concern / masculine / I shall entreat / for you / and for servants of you / and for people of you / to to cut off of / the frogs / from (because of) you / and from houses of you / but / in the Nile / they shall remain; / and he is saying / tomorrow / [even] and he is saying / as word of you / so that / you shall know / that / there is no / IEUE / elohim of us ”

here came a bit of a matrix-glitch, because of his own tampering: the original meaning of the -od remained (not: ‘until’); therefore the later interpreters turned the previous term into ‘glory’ — creating a ridiculous context, altogether (yes it’s in kjv like this). The double term “he is saying” is the excuse here for the question-form: as if Pharaoh was saying ‘tomorrow’; but in all the chapters is carefully stated who is saying what — ‘and pharaoh is saying’…’and Moses is saying’, etc. We suggest that this verse was a thankful occasion for him to can turn this, and the other one, into question-form. Yet the entire náture of this war was not one of “polite questioning”: this was the one realm direct against the other!

the -od,
used word either H5921 or 5922,
upon, in, on, over, by, for, both, beyond, through, throughout, against, beside, forth, off, from off, unto, against, concerning, unto me, about, in him, therefore, about, (misc.);…we chose the “concerning” but another term can suit, as well;

b) the ‘when?’ hiding the term ‘masculine’, as math-, deliberately polluted

  • H4985,86,87 mathaq, “sweet”, H4969 “spread out” (Is.40:22) math-akh; H4968 Meth-usalah, born when enoch was 300;
    H4966 ‘sweet’ (Ez., in belly), H4964 “bridle” in Gog (meth-eg, Is.37);
    H4962 math, “man,male” (entry: ‘from the same as H4970’, the “when”); this term is listed 22 x, and a curious passage found in Is. 41:14, about Jacob and Israel, as “fear not, thou worm Jacob, and ye men of Israel” (kjv); but peeking our interest when óur version reads, as “fear not, thou worm Jacob [and] death-doomeds of Israel”.Say what..? ‘death-doomeds’…?
    but ofcourse context does not say that;though yes H8438 is “scarlet” (as per tabernacle curtain), and only by extension ‘worm’, the scarlet being extracted from the scarlet species in antiquity, the term “worm” is totally out of place here. Not even by some misplaced type affection Jacob could be called ‘worm’ — however, rabbinic translators cóuld; and apparently have a deep contempt for Joseph, as well: here, he is “males”, as masculinity. The theme here is glyph T’ESHER-, “redness”, as their stolen aspect of Adam’s ‘blushyness’; the latter to be reinstalled in the chapter, when both will ‘rule the mountain again’.

    It was confusing as why both Judah and Joseph carried this staff Matteh, but H4295 “downwards, downside” (Ez.1) about the cherubs, can show something about this split. “from the middle of the cherub was an amber-like fire upward, and from the middle downwards was fire”; the amber as the Watercourse colour, and “brass” as undirected-feminine (from deep south); and Ezekiel 8 repeats the terms again. The word is linked to ‘the connection between the heavens and the land’, and at the tabernacle to connect curtains beneath and above; suggesting that “something has been cut, down the middle” (is that why it writes in this Daniel chapter “.. and the goat did not touch the ground”?), at the place of the loins of the cherubs, who started to Tilt-over somewhat.

    2)masculine “upside-down, and broken in half”

    Is.37:31 mentions “Judah shall take again root downward”, implying that until now, that root was going Up – as their THES-standard rising up, bearing their eye. “and the REMNANT that is escaped out of jerusalem (this world) of the house of Judah shall take again root downward, and shall bear fruit upward”, and the latter referring to something else as but stating the obvious. Judah’s attribute is “the inversed rule of the eden-tile” (the right rule of it is David); that would explain the story with Tamar – where he gives his (matteh-) staff, bracelets and ring to her, as attributes of the Anubis-head above the horizontal bar, to Tamar,”palm-tree”, but as the upright-standing (lampstand-) tree.

    Is.37 shows that “all who belong to Judah” are very imprisoned, because of this same attribute as ‘masculine’, and it’s main aspect as “willpower”. Same in Jer.44, as a rant gainst Judah (while imprisoned in egypt),
    No – it doesn’t say that. (surprised..?)
    “yet a small number will escape back to the land of Juda”.
    No – it doesn’t say that. (surprised..?)
    Yet a small number that escape the sword shall return out of the land of Egypt into the land of Judah,
    and·ones-delivered-of sword they-shall-return from land-of Egypt land-of Judah mthi death-doomeds-of number and·they-know all-of remnant-of Judah the·ones-entering to·land-of Egypt
    it should read: “a certain number of males”, or alike, but with the colour of this ‘masculinity’, math-. This chapter ends with the peculiar line,
    Thus saith the LORD; Behold, I will give Pharaohhophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life
    Oh, sorry – it doesn’t say that.
    see how tiring…? Nothing can be trusted – it is how we started the spells, too… but the line reads,“I will give pharaoh Khafre, king of Egypt, in the hands of of those being his enemies and (namely) in the hand of who
    seek their (own) adamite-soul, which I gave “     (ones-seeking-of adamite-soul-of-him, nephesh); continuing,
    “just as I (had to) give Zedekiah to Nebukadnezzar (Thoth) as the one who is the énemy of those who seek their (own) adamite-soul”. That is the literal word-for-word context.

    glyph pic: ‘Khafre’; but as “(the name) he / the willpower to rise and be crowned / (as) Rã”; RÃ-KHÃA-F + cartouche (ren). So who are the enemies of pharaoh Khafre…? – we. And it is about “the name of the willpower to rise”, not as Rã, ofcourse, but willpower to ascend (to the eden-tile). The name REN- as “existence / of speech”, because it are the names which they stole – the spells are full of that theme; it can even read “the name / (by) he (eden) / (for) willpower…etc”. One more occasion of math-, Isaiah 5:13 tells the same about this “being cut-off across the middle”, here the cause of the broken eden-vine,
    Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst

    well no, it doesn’t sa……..
    therefore he-is-deported people-of·me from·lack-of knowledge and·glory-of·him mthi death-doomeds-of famine and·throng-of·him glazed-of thirst
    which to our interpretation, must read “thát’s why My people are gone into captivity (in this world), becáuse of the lack of knowledge and glory of the males….”; because “the flower of the people” is what they are,or are supposed to be — that is why it’s such a Mess downhere; “…but a remnant”, 144,000, will escape (to get eden here). The above is truely all we can squeeze-out of the H4962 ‘math’ theme.

    3) related terms of Math-
    – H4290 mach ter eth, Jer.32, describing how this body we have is ‘made from the blood of the innocents’ (ad.originals),
    • H4291 mêt a, “to reach (a place)”, (hm… see metatron link)
    • H4294 mat teh, “staff ; tribes (in general)”, the action-verb related as nat-ah, “to stretch out”
    • H4295 mat tah, “downward, etc)” as with cherubs,
    • H4296 mit tah, “bed, bier”; (to right: the biers in book of gates VI ), Amos 6 “that lie upon beds of ivory (sic) and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall”, the entire chapter about the dead-bodies glyph KHAT [do next],
    • H4297 mut teh, “perversenes”, Ez.9, perhaps as glyph MUT-, vulture-mother, into mittah..?
    • H4300 mêt yil, “bars” (behemoth, Job 40)
    • H4301 mat môn, “hidden treasures” Jer.41:8, in context of banquet of dead-bodies KHAT-,Amos 3 and 6,
    • H4302 mat ta, “plantation, planting”, Samaria is ‘their north mountain’ (diagram) according to Micha 1; it’s plantation will be destroyed, and its stones thrown in the ravine (ÁNT ravine, where they come from); in Ez. 34 this plant is related to the house Israel (rather then Judah) as “plant of renown” (shem, ‘name’, sic, we just had that with the willpower in the Khafre name),
    • H4305 ma tar, “rain”, also as hailstorm (around eden-tile); Amos 4 last line: the human may be Adam, who is told to make (and, or sustain) this mixed reality; very dark line – but possible;
    • H4306 mat ar, same, ‘good rain’,
    • H4310 miy, from Michael. it’s impossible to go also through the next related series meth- etc; we just need remember when appearing..

    c) the ‘morning’ and ‘evening’ in line 13

    1] morning,
    BQR: Phoen. bqr “cattle”, Ugar. bqr “to examine (entrails)”, Aram. bqr “visit, examine, set free” (bqrt, herd of cattle; bãqr, uneducated person, baqr*t, cattle-pen, uneducated person); Syr. bqr, “examine, perforate” (baqr, herd of cattle etc); Akk. baqãr, “lay claim to, demand,restitution”; BG&: Ugar. and Aram. bq “to split”, further “sharp, sharp knife, crack in the ground, split, chopped wood, etc” (Murtonen: ‘hebrew….etc’); Hebr. BQR, Biblical Aramaic “to bore through, to search after”, Ez.34, 2 x,”I will seek (=split) My sheep”; Lev.13 and 27 “to examine”,Akk. b/pagaru, “to claim, demand” may be an aspect óf this ‘searching’; the strange term biqqoreth in Lev.19:20,Isaiah 58 “..then shall thou light break forth as the mórning”, word ‘baqa’, and here “light” and “morning” are directly connected;Isaiah 58:9 must be a clue abóut this “searching-out”!
    baqa used in cosmic events, separating their Dualism (as to break open, to split): the deep-south, mt. of olives, dimension, etc;

    2] evening:
    H6150 ‘arab, “to set, twilight, evening”, but in Is.24 “all joy is darkened”; yet most often “even” ‘RB as significance “to be black”, into Heb. ‘oreb,’raven [Horus] H6158, we saw as owner of the matrix-stone-tile; ‘oreb as root of ‘arab; Akk. âribu, “raven”; also as root ‘RB “to enter”, or “to set” (as sun into the west), making ‘evening’ and ‘the west’ the same context; the “great” as in hammu-rabi can be a root but yields no colour. Then there is ‘RB, as “a third party dealing between buyer or seller, guarantee, security”.

    2) the term is not so much related to “evening” but to
    “even, to even, to balance, dualism, the dualism of the West-realm” , and the ‘morning’ as “eden realm”;
    And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day
    and·he-is-calling Elohim to·the·light day and·to·the·darkness he-calls night day and·he-is-becoming evening and·he-is-becoming morning day one
    ….this must be about “the purifying of the dualism by (as) the eden-realm, represented in day-night cycle as (eden’s) ‘first day’ “;

    d) the problem of the Inversion of their “moon-month” ÁBT’, from the “half-moon-month” as eden’s

    e) the problem of ‘vision’ and ‘sealing-up’ KHETEM-, line 26 (related to 13)
    – Dan8:26
    and·sight-of the·evening and·the·morning which he-was-said truth he and·you stop-up-you! the·vision that for·days many-ones
    And the vision of the evening and the morning which was told [is] true: wherefore shut thou up the vision for it [shall be] for many days.

    • ‘sight of’, as “appearance”, having seen something,
    • ‘shut thou up’; per syntax we consider the, “you / shut up you” as separate; when an order, then “stop op you!” would suffice; so the latter must be passive, “be sealed-up”, since it is the khetem- (to right) which is sealing-up; “the gods (matrix) / (by) the seal (for the eden-tile)” while contextually, it would not make much sense that Dániel is ordered to seal-up this vision — especially not when right after, he started writing it all up;
    • if so, then the “Sight” following the khetem- must be eden’s; in par with ‘the 2300’ and lines as “..and many will search”,
    • and if that so, then the days must be ‘many’ (downhere), H7227 rab (quantity),

    “and the appearance/ of the twilight dualism, / and the eden-dawn / (of) which / it was said / (to be) he – the eden stability /,
    andbut you / you-be-blocked! / (of) the Sight (eden’s) / this / for many – days (still),”

    2] line 13: restart —-

    land·I-am-hearing one holy-one speaking and·he-is-saying one holy-one to·the·so-and-so the·one-speaking until when? the·vision the·continually and·the·transgression one-desolating to-give-of and·sanctuary and·host tramping and·he-is-saying to·me until evening morning two-thousands and·three-of hundreds and·he-is-justified sanctuary
    Then I heard one saint speaking, and another saint said unto that certain [saint] which spake, How long [shall be] the vision [concerning] the daily [sacrifice], and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed

    • ‘one-holy-one’; we consider the “one” and “holy-one” to be two seperate things , first because it may be “the one-moon”, see Habakuk page, we added é- and á- for context; second because we think “the one holy one casually gossiping to the so-and-so óther holy one” dont match the text, and here is “the one holy-one”, which would be doubled-up, where “(subject) one” is the usual writing; neither it tells “one (subject) the other”, and third because the so-and-so is Off, (see next),
    • ‘speaking right order’, a different term as (mere) “saying”, as next use; the colour of this “speaking the right way” as opposed to the matrix inversed-one,
    • ‘that certain (so-and-so)’, pal-mo-ne H6422, totally Vague; (‘to point with finger but not name the person’); in Ruth 1 appears the same type word, H6423 pel-o-ne, from pä-lä, H6395, “to seperate, to distinguish”, in context of “..and in that day I will severe the cattle from Israel from the cattle of Egypt”; we found Akkadian pal,”to cleave”; so “Boaz” can be “the Seperation”, as “anew separating their Dualism”, (this colour akin to the line about the seperation of the sheep and goats, at the judgement); we missed that context, previously; but compare the BQ-morning-root above,
    • we think that “humanity will literally see the Djed-construct – when their dimension will open”, see Mth.24:14, “…when you will see the abomination (transgression) of desolation, Daniel mentioned…”,
    • upon, in, on, over, by, for, both, beyond, through, throughout, against, beside, forth, off, from off, unto, against, concerning, unto me, about, in him, therefore, about, (misc.);
    • “the desolate transgression” béing the “separation-event”;
    • ‘being trampled’, as “present time” (green:tramping”), because the djed IS already in place,

    “and I am héaring / the holy – “one” (moon?) / declaring (speaking in the right order), / and he is sáying / the holy – “one” (same moon): /
    toat the Separation-event / the one promising (the right order) / for / the masculine / Sight / (of) the Djed-pillar, / andas the transgression / the desolating one, / being caused ofby / and the sanctuary / and the host / being trampled,”

    13b]
    and·he-is-saying to·me until evening morning two-thousands and·three-of hundreds and·he-is-justified sanctuary
    And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

    • ‘to me’; we consider Daniel wasn’t involved as of yet, only when is said “make him to understand”, in next verse,
    • ‘two-thousand’ and ‘three-hundred’ should be valid; we cannot find any link to another meaning – save for Gideon, whose playout seems to be this event of line 13,
    • ‘unto me’; H413 unto, with, against. at. into. in, before. to, of, upon, by, toward, hath, beside, for, on, from, where, after, within
    • tobefore mé / over / the matrix-twilight, (are) / eden-dawn / two-thousand / and three / hundred, / and he is made right / the sanctuary; as Valid line also in original; the (are) inbetween ‘evening’ and ‘morning’ is a legal addition; the eden-dawn remaining singular in the original,

    “and he is saying: / tobefore mé / over / the matrix-twilight, / two-thousand / and three / hundred / eden-dawns, / and he is made right / the sanctuary,”

    line 13 together:
    “and I am héaring / the holy – “one” (moon?) / declaring (speaking in the right order), / and he is sáying / the holy – “one” (same moon): / toby the Separation-event / the one promising (the right order) / for / the masculine / Sight / (of) the Djed-pillar, / andas the transgression / the desolating one, / being caused ofby / and the sanctuary / and the host / being trampled, / and he is saying: / tobefore mé / over / the matrix-twilight, (are) / two-thousand / and three / hundred / eden-dawns, / and he is made right / the sanctuary,”

    “and the appearance/ of the twilight dualism, / and the eden-dawn / (of) which / it was said / (to be) he – the eden stability /,
    andbut you / you-be-blocked! / (of) the Sight (eden’s) / this / for many – days (still),”
    (line 26)

    29/11/17 loNe first version