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,
in·the·seventh in·twenty and·one to·the·month he-becomes word-of ieue Yahweh in·hand-of Haggai the·prophet to·to-say-of
In the seventh [month], in the one and twentieth [day] of the month, came the word of the LORD by the prophet Haggai, saying,
- was this 25th october,
- it really writes “in the hand”, there’s no way of reading around it — and would not make sense if it is Haggai’s hand; actually as “the word of IEUE becomes *in* the hand”, “the hand” as the executive area, as a similar “construct” like the lampstand etc; see next point,
- ‘Haggai’; we understand that likely Haggai indeed heared these words to write, but since all is layered in prophecies, we must perhaps also use his name as ‘attribute’ – meaning “festival, feast, feast day”, no connotations given; but all the feasts (booths, etc) were a reminder of thé feast-day – as the return of eden, so perhaps that is a reason;
- ‘the hand’, perhaps envisioned as “the hand, as eden’s executive region, speaking the Word again”, which is the right situation again; we agree the line still runs a bit strange, but perhaps the terms, over time, were connected “to the person Haggai”, Compare how the other restarts also use “the hand…” or just say “the word came to Haggai”,
“in the seventh / in twenty and one / to the month, / he becomes / the word of / IEUE / in the hand of (as?) / the feast-day, / saying “ +
say-you! please! to Zerubbabel son-of Shealthiel viceroy-of Judah and·to Joshua son-of Jehozadak the·priest the·great and·to remnant-of the·people to·to-say-of
Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying,
- Zerubbabel, as new-lampstand,
- Shealthi-el, “request, ask, inquire”, as a ‘divine construct’, perhaps “the requested-god”..?
- ‘priest’, here “ken”, though in other places ‘kohen’; we here have many problems with this (polluted) term, and still wonder how can be the -K as harsh (egyptian) vowel be important in eden; perhaps kohen is a mutilation of ken,
the new-lampstand is the son of the requested-god (as first lampstand?)
- Joshua, manchild,
- Josedech, tsadak, ‘justified’; ‘to become / justified’ (ie-tsadak, but added-S, likely ‘having become’; so “the manchild, the son of ‘having-become-righteous’ (as the great priest), and to the
- ‘remnant’, not the same colour as “multitude”, so the remnant are the 144,000 souls here (represented bý Joshua), because all these terms belong together: new-lampstand, manchild and 144,000 souls;
- ‘governor’, strange word, negative, satrap-type colour; perhaps because of next,
- ‘Juda’, not “house of Juda”, hence we think the colour is “imprisoned juda” (where David is the upper node rule), the rootword of Juda as “the praise+cast-down”, hence below,
“say you! / please! / to / the new-lampstand / the son of / the requested-god, / (as) the governer-caretaker of / (imprisoned) Juda (rule), / and to the manchild / the son of / having become justified (?) / the highpriest, / and to the 144,000 adamite souls of / (their) kinsmen-peoples, / saying”+
any? in·you the·one-remaining who he-saw the·house the·this in·glory-of·him
and·what? you ones-seeing him now not like·him as·nothing in·eyes-of·you
Who [is] left among you that saw this house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing?
- ‘remain’; “to be left over, to be left remain, a survivor;
“who? / in you / survives (inwardly?) / who / saw / the house / the-this / glory of him /, and what? / you / ones who see / him / nów, / not- / like him / as nothing / in eyes of you”
and·now be-steadfast-you! Zerubbabel averment-of ieue and·be-steadfast-you! Joshua son-of Jehozadak the·priest the·great and·be-steadfast-you! all-of people-of the·land averment-of ieue Yahweh and·do-you that I with·you averment-of ieue-of hosts
Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and work: for I [am] with you, saith the LORD of hosts
- ‘priest’; again -ken,
- the context of the line is not passive, but áctive, “the three parties go to wórk to have IEUE being with them (for good)”, compare later on, when “because of this labour, the stone-tile of the temple is being placed”, we placed the (but) and (a) in first line, and the “wórk” in the second, to show the context;
“(but) now / you be (a) stróng! / new-lampstand, / declaration of / IEUE, / and you be strong! / manchild / son of / being justified, / and be strong! / (remnant of) all of / the kinsman-people of the land, / declaration of / IEUE, / and wórk! / that / I (will be) with you, / declaration of / IEUE,”
the·word which I-cut with·you in·to-come-forth-of·you from·Egypt and·spirit-of·me standing in·midst-of·you must-not-be you-are-fearing
[According to] the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not
- ‘covenanted’, but H3772 “to cut, cut off (as part of a garment); kill, destroy; but from the devided animals in the Abraham story, related to “restoring the cherub” (see Abraham page) where the torch went *to* being the inside of the cut-up bull; hence the the context “to come forth of you (the adamite originals imprisoned in) Egypt (sekhet-fields)”, where they are locked in the (glyph) SENEB walled fortress; it is but politically-correct to refer to the exodus, but the word here is not “came forth” but the present-tense: indicating here Egypt has the same meaning as in Zechariah and Isaiah etc.,
- ‘not fear’; this is said to ús (as 144,000): eventhough we will see with the eyes of the originals, we will still be in this poor body, and our soul will need to get used to the absolute magnificent power – but new to us,
“the word / which / I cut (restoring the cherub) / (as so for) you to come forth / from the Sekhet-field, / and spirit of me / standing / in midst of you / must not / be feared,”
that thus he-says ieue-of hosts still one-of little she and·I quaking the·heavens and the·earth and the·sea and the·drained-land
For thus saith the LORD of hosts; Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land]
- ‘dry land’, H2720, “wasteland, destroyed land, dry land”, but typically a description of the eden-house at the upper node (the head); it is the same meaning as Tziun “dry place”, as not affected by their dimension, anymore; copied by Horus’ BEH- dry place, as upper node;
- ‘she’; note the “she and I”; the “she” as Watercourse, and also as justice (Ez. 29, forget to add,
“(the one being) inbetween both (of them)”,
“still (a) little (while), / (and) she and I / shake / the realms / and the earth / and the dimension / and the destroyed upper node (eden’s),”
and·I-quake all-of the·nations and·they-come one-coveted-of all-of the·nations and·I-fill the·house the·this glory he-says ieue-of hosts
And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts
- ‘nations’; but guim (‘heathens’) – from gava, ‘back, behind’, unclear root, but always as non-hebrews (read, non-adamites), the “back” an indication to the dimensional background of Saturn (compare glyph PÃT as peoples in previous Ez.29);
- ‘coveted’ (or ‘desire’); rootword as “pleasant” but context as “adorned”,glyph KHAKERU, the ornaments around the hebrew-H-glyph, as stolen eden-aspects to go adorn oneself with;
- ‘glory’ (in both); from H3513; very negative; “heavy, burdensome, great (massive sense), dullness, to boast oneself (make heavy oneself), etc”; in many instances the subject-object-context has been switched to cause to mean “glorify” (and to us, this appears to be done on purpose – because of the qabbalistic nature of the term with -K);
- ‘house’; consequently, the house is the upper-part of the house of Saturn, to which all these ornamented people are pushed back to, so this line is nót the politically-correct
“fill this eden house with glory”,
“and I shake / all of the / peoples (of the dimensional background of Saturn) / and they come / (as) one adorned (ornamented) / peoples (of the dimensional background (of Saturn) / and I fill / the house / the-this / (boasting) dullness, / he says / IEUE,”
to·me the·silver and·to·me the·gold averment-of ieue-of hosts
The silver [is] mine, and the gold [is] mine, saith the LORD of hosts
- the context to previous is still congruent: their stolen “adornments” áre “the silver and the gold”; compare previous note;
- ‘silver’, related to flesh in the spells, but as realm-garment; as a moon-deity who was stripped of his flesh by the gods; related in the story about NEMTY (ÁNTY), but as a post-spells story we haven’t been able to check out yet; compare Varuna in the Rg-veda and Ramayana also as “silver”, we didnt finish that part still but the silver should relate to the difficult topic of “half-moon-month VS the moon-month” in the spells;
- ‘gold’; as glyph NUB-; the lampstand is of gold, the golden altar, eden-gold, etc; perhaps as the major component for “the eden-type physical reality” (as opposed to the realm-garments (as rays) in the spells),
“(because) to me / (is) the silver / and to me / (is) the gold, / declaration of / IEUE,”
great he-shall-become glory-of the·house the·this the·latter from the·former he-says ieue-of hosts and·in·the·place the·this I-shall-give peace averment-of ieue-of hosts
The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts
- the line above is politically-correct; but,
- ‘glory’; same problem as previous, “heavy, boasting, etc”,
- ‘the latter’, from H309, “behind, to retard, delay, hinder, latter “, the best example in Zach.14 “former sea and hinder sea”, as “the dimension back in Time” and “the dimensional background” (where eden is the foreground); we gather this from the obsession of the spells with “dimensional background and foreground”, but the more, because scripturally speaking, the Interval will nót be “better as eden (the former house)”: that will only happen áfter the Interval, when “a complete new heaven and earth will be created” (Revelation 22);
“great / he shall become (ieie) / dullness of / the house / the-this / dimensional background / from / the dimensional foreground (of Saturn) / he says / IEUE, /
and in the place (= and instead) / (of) the-this / I shall give / peace, / declaration of / IEUE “
— second part —-
in·twenty and·four to·the·ninth in·year-of two to·Darius he-became word-of ieue to Haggai the·prophet to·to-say-of
In the four and twentieth [day] of the ninth [month], in the second year of Darius, came the word of the LORD by Haggai the prophet, saying
- we have our ideas about “twenty four to the ninth”;
- ‘Darius’, [optional in glyphs] “the new-north / by the lionmouth / the half-staff to bring”, ÁN-T-RIUASHA (persian); NTRUSHA, similar; NT’RUÁÃ (willpower / the heir /lion-mouth / hand / of existence); TÁRÁUSH, lionmouth for the land (eden’s); context: the fact that Darius was the servant to let the southern-tribe (Juda) return, must relate to the staff-tá; he decreed that the house of Juda could return, and they started to build the temple; Darius then represented the lionmouth,
- note how here it is just “to Haggai”, but “as festival”; the form of the next verses is “the festival discussing with the 144,000 who are (to be) the crown óf the festival”,
thus he-says ieue of hosts ask-you! please! the·priests law to·to-say-of behold! he-is-carrying man flesh-of holiness in·hem-of garment-of·him and·he-touches in·hem-of·him to the·bread and·to the·stew and·to the·wine and·to oil and·to any-of food?·he-is-being-holy and·they-are-answering the·priests and·they-are-saying not
Thus saith the LORD of hosts; Ask now the priests [concerning] the law, saying If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
verse theme: this body as the mixture of eden-aspects and their aspects,
- ‘priests’, here ken-im; indicating the added -h in “kohen” is a mutilation,
- ‘the law’, “thorah”, and at first glance that word indeed belongs to “priests”; but here “the feast-day is discussing with the 144,000”; the rootword of thorah as “to cast, lay foundation, to sprinkle, to water, to show (giving signals)”,
- ‘bear’, as “lift up, bear, carry off, etc”, but the theme is about “the soul within this alien flesh”, because just as in the spells, different words for the same type aspect can be used, showing the cólour of the theme; here as “he is wearing / mankind / the physical flesh”, see line below, the word for “flesh” used at creating Eve;
- ‘hem’, root “to cover, hide (hidden)”, cover, cover over, veiled; (derived: ‘wing’);
- ‘garment’, but as “fraudulent”,
- ‘touches’, “to touch, reach onto, (also violate); in local sense; (smite, strike); “cause to touch (eachother)”,
- ‘bread’, difficult topic because often representing “the mixture which this body is”, as well in the shewbreads as the frequent use of the term in the spells; perhaps that is why its root is “to fight, to war”,
- ‘pottage’; as “soup, boiled food ” (physical mixture) from root “violent boling” = furnaces, boilingpots KETUT,
- ‘oil’, rootword ‘fat’ (negative); but other word as anointing oil; the fat ÃT must be it’s mutilation,
- ‘meat’, root as “devour, burn up, feed upon, be devoured”, H398; the context must be in pairs; “bread and soup” belong together as negative; “oil and wine” as eden-aspects, being mingled together “as just any type meat (flesh)”, which is then “the present oppressive physical garment”; note that we are no hebrew experts, all we do here is “give context”: perfect running lines should be made by others;
“thus / he says / IEUE, / ask! please! / the priests / to lay the foundation / (by) to say / look!, / he is wearing / mankind / the eden-physical flesh of / sacredness / in veil of / oppressive garment-body of him, / and (if) he joins / in veil of him / to / the bread (-mixture) / and to / the soup (by violent boiling), / and to / the eden-wine / and to / the eden-oil, / as to / (just) any of / (burned-up) meat, / is he being sanctified? / and they answer / the priests, /saying / ‘no’. “
and·he-is-saying Haggai if he-is-touching one-unclean-of soul in·any-of these
?·he-is-being-unclean and·they-are-answering the·priests and·they-are-saying he-is-being-unclean
Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean
- ‘touches’, “to touch, reach onto, (also violate); in local sense; (smite, strike), “cause to touch (eachother), join”,
- we must assume that “the adamite soul becómes unclean, when joined with this hostile body”, that is the only possible context here; it can never be that the soul itsélf is “unclean”, but she is removed out of the original by all the furnaces KETUT; in previous verse it was about the mixture, itself — now in relation to the soul; the “one unclean” is the term for “meat-body” here, and the “these” refers back to it, (note how kjv changed “adamite soul” into “dead body”!! )
“and he is saying / the festival (Haggai), / if / he is made to join / one unclean / (with) the adamite soul / in any of / these (meat-bodies), / is he being unclean? / and they answer / the priests, /saying / he (that soul) is unclean “
and·he-is-answering Haggai and·he-is-saying so the·people the·this and·so the·nation the·this to·faces-of·me averment-of ieue and·so all-of moshe deed-of hands-of·them and·which they-are-bringing-near there unclean he
Then answered Haggai, and said, So [is] this people, and so [is] this nation before me, saith the LORD; and so [is] every work of their hands; and that which they offer there [is] unclean
- ‘nation’, as guim previously,
- ‘hands of them’, we considered “the two hands T’EMT” (as executive region), but the same line returns later on, hence it must be the expression indeed for “someone’s deeds”;
- ‘offer’, H7126, “approach, come near, cause to approach (together), draw near, come together, bring forth”
- ‘he’, we fail to link the word; perhaps as “unclean he”, as their tile? and as introduction to next verse..? we added (by?); Just ago the priests (144,000) agreed that the soul becomes unclean; so the festival answers them now “so also yóu are unclean”, then IEUE resumes the line, addressing the peoples of the background, who úse the adamite-soul in them as battery,
“and he is answering / the feast (Haggai) (to them), / and he is saying / so / (is) the (remnant of) the people / the-this; / and so (that’s why) / the peoples (of the dimensional background) / the this / (are) facing me, / declaration of / IEUE, / and so / every / deed of / hands of them / and which / they bring forth / there / (by? the) unclean / ‘he’,”
and·now place-you please! heart-of·you from the·day the·this and·on·ward from·ere to-place-of stone-of to stone-of in·temple-of ieue
And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD
theme: restoring the eden tile, as the heart
- ‘place’, “put, set, place, to lay, to constitute (a king), direct, impose, lay upon, impose, make”,
- ‘before’, before, yet, previous? “unused root to interrupt or suspend” there must be a relation between the eden-tile and “this physical heart of us, imprisoning our very soul IN it”; the numerous promises as “..I will remove your stone-heart, and give you a living one”, as their tile being now
obsolete, must have a [anatomy-] relation to this body; we think the glyph KHENEM (the deity) can be a link, “to join, unite”, with unguent-jar glyph (as this physical heart, with the soul in it – hence ‘unguent’). Telling is, that the egyptians threw away the heart at embalming; they were only interested in (preserving) the -ÁB, torso; because in a strange way, théir (fish-) soul could dwell “in the centre of their body” and by that have contact with their spirit-realm — but the ádamite soul is utterly confined to this heart.
“and now / place you (direct you) / please! / the inner core of you / from / the day / the-this / and onward / from previous / stone-tile, / to / stone-tile / in temple of / IEUE, “
…said to the 144.000 (?)
from·to-become-of·them he-came to threshed-grain-of twenty and·she-became ten
he-came to the·wine-vat to·to-bare-of fifty wine-press-measures and·she-became twenty
Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten:
when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty
- ‘came’, multiple possibilities as “go, come, enter, go (forth), follow, get, etc”
- ‘heap’, heap (of anything, corn, rocks,), gather together (rootword)
this line is rather dark; we know SHESMU the “winepress-god”, and the “baking of cakes” for body-garment,
but we must assume the “he” is “the Pteh’-tile”, as (p-t) below;
the “them” must be “the adamite soul within this body”; and the intent of saying the measures went lówer,
as to indicate it is but a poor mixture, this body [instead of 50 this body just has 20];
the ¨ wine-vat” cannot be “wine-press” since it is an eden aspect [and eden does not ‘press out violently’],
but the below line is but an attempt of our interpretation of the theme,
“(because) from them to become, / he entered (p-t) / to / sheaves of (heap of) / twenty / and she became / ten; / he entered (p-t) / the (wine-) vat / to extract / fifty / and she became / twenty,”
I smote you in·the·blasting and·in·the·mildew and·in·the·hail all-of deed-of hands-of·you and·there-is-no you to·me averment-of ieue
I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye [turned] not to me, saith the LORD
- ‘smote’, word nakah in strong’s, ekithi in green (difference is..?), we leave it open,
- ‘mildew’, word combined of greenness+spittle,
- ‘hail’ is of upper node, this must relate to the consequences óf “the poor quality of the body, previously addressed”, but with the góal to make the soul return, but the below line is but an attempt of our interpretation of the theme,
“I — / you / in the scorching / and in the mildew / and in the hail / all of / creation of / hands of you / and there is no / you / to me, / declaration of / IEUE “
place-you please! heart-of·you from the·day the·this and·on·ward from·day-of twenty and·four to·the·ninth to·from the·day which he-is-founded temple-of ieue place-you heart-of·you
Consider now from this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD’S temple was laid, consider
“theme: again an urge, to the 144,000 “to place the heart” at the twenty-fourth;
- ‘founded’, different versions; green ‘he is founded’
other: “put, set, place, to lay, to constitute (a king), direct, impose, lay upon, impose, make”,
“place you! / please! / inner core of you / fom / the day / the-this / and onward / from day of / twenty and four / to the ninth / as the day / which / he is founded / temple of / IEUE, / place you! / inner core of you, “
?·still the·seed in·the·underground-hoard and·still the vine and·the·fig-tree and·the·pomegranate and·tree-of the·olive, not he-bore from the·day the·this I-shall-bless
Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you]
theme: trees — difficult
- ‘barn’, H4035 not one barn but “fear”; from either “wandering (stranger)” or fear (negative, terror)”;
- ‘the seed’, the root gives several “to seed (as verb)”, “offspring, a planting,
- ‘vine’, but rootword “to bend”, wild-vine, used very negative, “bent (k-axis)”
- ‘fig tree’, unclear connection, but likely only in the interval, still; we found an Akkadian tinãnû, but just as “a tree”; as sumerian haśur, ‘tree’, added peś3 ‘fig’ (akk.tittu), and in glyphs neHt (but that is impossible, since also ‘every man shall sit below his fig tree), TUN (tree/become new/place-T; ‘compare hebrew’; completion-solarplane/two horns/existence/word/place-T), K-UA-NU-U-T (half-staff, inversion of TUN), T’AB, fig (=solarplane); contextually, this solarplane will crash but the earth as such will remain during the interval, because still people will be born with this type body – so this “fig tree” must relate to this;
- ‘pomegranate’, root “raise up, ascend (cherubs-related)” also related to the original garment-body (pomegranates of red, scarlet and blue, as the highpriest garment, with golden bells – the word); but likely “eden’s mutilated blushyness as glyph T’ESHER: since still humanity will have this body a while longer, we must assume “some form of redness (as T’ESHER) will remain”,
- ‘olive, same word used in new-lampstand above, (splendour, brightness), perhaps as “the blueprint of original male and female”, the olive will return in Zechariah, here singular; because the other horn-tree still carries this redness, see previous;
- ‘tree’, separate word, not belonging to olive; tree and olive is switched in geen and brown version;
- ‘bore’, rootword nasâ, about 8 x used in Zec., always “lift up”, once in this Hag.2:12 but that line is Corrupt (we bet..?); “take up, lift up; to lift up countenance or head” or derived “to bear (carry), or bear to (bring)”, This line is too complex for us; we struggle with the basic context of which tree does what, and the new replacement-construct. It seems to us, only the “olive tree is the separate one” here, indicated by “as the tree (who will nót..)”; implying the other 3 belong together “and the…and the…”; the line can imply that “several matrix-type trees are being cut-off”, and “replaced by an eden construct, as depicted as the top of the new-lampstand”, which wasn’t present in the tabernacle-lampstand.
“yet? / the offspring (tree-sprouts) / of terror / (as) still (at present) / the bent vine (k-axis) / and the solarplane tree / and the blushyness-tree / (as) the tree / (which) the (one) olive (eden-blueprint) tree / nót / bears up (no longer)”, from / the day / the-this I will bless”
— third part —
and·he-is-becoming word-of ieue Yahweh second-time to Haggai in·twenty and·four to·the·month to·to-say-of
And again the word of the LORD came unto Haggai in the four and twentieth [day] of the month, saying,
- second time at 24th; this time addressing the new-lampstand,
say-you! to Zerubbabel viceroy-of Judah to·to-say-of I quaking the·heavens and the·earth and·I-overturn throne-of kingdoms and·I-exterminate steadfastness-of kingdoms-of the·nations and·I-overturn chariot and·ones-riding-of·her and·they-go-down horses and·ones-riding-of·them man in·sword-of brother-of·him
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother
- ‘say to’; the festival speaks to (her) new-lampstand, but acting as Intermediar,
- ‘viceroy’, see top of page,
- ‘horses’, in Rg-veda áśvin, spells H’ETER, always related to the phallus-theme to within the lampstand; the horses as “the fabricated garments for the realm”, and those riding them as “fabricated garment-bodies”, and next word tells “but they will be die as mortal man”, that is, go down to the ÁNT-ravine,
“say! / to / the new-lampstand / the governer-caretaker of / imprisoned Juda / to to say of / I / shaking / the realms / and / the earth / and I overthrow / the hidden throne of / the (dimensional) kingdoms, / and I exterminate / the steadfastness of / the (dimensional) kingdoms of / the peoples (of th dimensional background of saturn) / and I overturn / the utcha eye (mrkb) / and the ones driving-leading it / and they go down / (namely) the horses / and those driving them / as mankind / in sword of (by parching) / brother of him”
in·the·day the·he averment-of ieue-of hosts I-shall-take·you Zerubbabel son-of Shealthiel servant-of·me averment-of ieue and·I-place·you as·the·seal that in·you I-chose averment-of ieue-of hosts
In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts
- ‘servant’, as “to labour”, here as deified-construct, or deity-construct;
- ‘seal’, H2856 chatham; we think not by accident glyph KHETEM, “the sealring / as / place-T of the kh-house”, see upcoming page of all “rings and branches”: eventhough the KHETEM shows ‘a seal-ring’ (and so does TCHEBÃ), we are not sure yet whether they túrned it into “a (seal) ring” or not — and the seal in this line is “the lampstand, itself”,
“in the day / the-he / declaration of / IEUE, / I will take thee / new-lampstand / son of / the requested-god / to labour for Me, / declaration of / IEUE, / and I place you / as the seal (ring) / that / in you / I chose / declaration of / IEUE”
#closing,
we have little affinity with the deeper hebrew grammar [which is both a curse as well as a blessing, as said before];
therefore a number of lines do not run well enough, because [as with spells] we would need to know more precise in which instances it’s allowed to use which short-terms as “and, by, of, with, for, etc”. That said, the first thing we care about is context — and we consider this crucial aspect to be succeeded;
the contents being in line with that in other books and chapters.
loNe 11/9/17, first version