the play-out of the siege on Jerusalem, 600BC, for today’s matrix: Jer. 38

textnote:
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 #: the play-out of the destruction of Jerusalem by Nebuchadnessar is linked to TODAY – the term ‘playout’ as events which happened in real-time, but referring to our situation, now; compare how the Exodus is the same as our ‘getting out of Babylon (this matrix world)’,
– a couple of times the lines have such double meaning that we had to show them side-by-side, but please note that the meaning of both is not ‘opposed’ but rather ‘causal’, which shows clearly the relation of the event in this chapter, and today,
– core of chapter in line 10],

quora

1
and·he-is-hearing Shephatiah son-of Mattan and·Gedaliah son-of Pashhur and·Jucal son-of Shelemiah and·Pashur son-of Malchijah the·words which Jeremiah speaking to all-of the·people to·to-say-of
Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying,

• ‘shepatiah’, H8199 shaphat ‘to rule, govern’
• ‘mattan’ H4977 ‘priest of Baal’ (baal was their rule of the eden-gate); said from nathan but that is nonsense; 4976 ‘gifts’ 5x [of eden-gate to them, likely]; the -n is often added when perverting a theme, here mat- can be as mattah, ‘axis’
• ‘gedaliah’ H1431 gadal ‘to become great, to grow up’ (G-cluster is tricky),
• ‘pashur’ H6583 paschhur; 1 x pashach ‘to tear in pieces’, +uwr ‘light, in general’ (?), or chuwr ‘cave’ + pash; if negative then likely not pesach-related; 8586 pasha ‘to transgress’ 46x, “the transgressing (thephet-) cave”, at thebt-sandal, the leather veil,
• ‘jucal’, H3116 yukal, 3201 yakol ‘to be able, have power, be capable’ (many),
• ‘jeremiah’; living in a Benjaminite village [one of the two tribes of south kingdom] called Anathoth – likely from Anat+th, as the same Anat goddess discussed in CT 702; either from root ‘rama I’, “to shoot (a bow)”, Jer.4.29, and Jeremiah *is* about their bow-dome; or ‘rama II’, “to beguile, to deceive”, or rama- ‘high place, high’; we suggest a construct-name just as David, the VaV-sceptre flanked by two hands; here the ya’ah as H2361 ‘to sweep-away’ Is. 28 “..and hail (eden) will sweep away the secret place (sekhet-aaru)”, divided in ya+ah, with rama- inserted. Our suggestion may sound random or even concocted – but why give a prophet an evil name as such a negative root rama-, if he would not represent the playout to UN-do that theme..? we suggest “to sweep-the refuge-away” as ‘Jeremiah’, which is indeed what will happen when this Attribute is freed;
  and see line 6, where Jeremiah perhaps can be [related to] the eden-eye, as cherub-wheel,

note: 4 negative constructs here;
perhaps because egypt used to present ‘four types of peoples’, as TEH’EMU, their favourite white-skinned peoples (to left, 4x), the black-skinned Nubians, the evil Semites and ofcourse the divine Egyptians..? There is always a reason for the mentioned names (and the number of people); we tried to make of it what we could (and can be improved), but we maximum can recognize some themes here-
1) ‘to become to govern’ as glyph H’EQ?; 2) ‘to grow’ as glyph RUT’?; 3) ‘be capable’ as glyph SEPT’, to be able, ready, etc?; 4) ‘peace-offering’ as glyph H’ETEP, ‘peace + offerings in field’?;
context of names: it is rather unreadable, and looks a nonsensible line, but these four men represent a certain bloodline, important for the context of the events in this chapter,
line,
“and he is hearing / (namely) “to become to govern”, / (as) the son-construct of / “the matrix-rule of the axis”, / and “to grow and become great”, / (as) the son-construct of / “the transgressing thephet-cave”, / and “to be capable”, / (as) the son-construct of / “belonging to the peace offering”, / and “the transgressing thephet cave” / (as) the son-construct of / “belonging to the king-gate of Õn”, / the words / which / “to sweep-the refuge-away” (Jeremiah) / (was) speaking / to / all of / the people, / toby saying: ” +

 
2
thus he-says ieue the·one-dwelling in·the·city the·this he-shall-die in·the·sword in·the·famine and·in·the·plague and·the·one-going-forth to the·Chaldeans he-shall-live and·he-lives and·she-becomes to·him soul-of·him for·loot and·he-lives
Thus saith the LORD, He that remaineth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live; for he shall have his life for a prey, and shall live

• ‘chaldeans’, from H3777 kesed ‘of foreign origin’ 1x; said from kaldu or kaśdu, we see Akk. kaśâdu ‘to (cause to) arrive; equal, rival, compete’; and kasû ‘to hang, weigh, balance, to suspend, to yoke, be suspended’ — sounds all like the great balance; next to that, Ezekiel saw all the cherub themes while being in Chaldea; and combined, it is possible to use the term “(the north-) outer-court” as ‘Chaldea’,
  context: the playout is “about this world” as “the city” (because Jerusalem-situated here); that “the dimension of Babylon takes over this earth” as reference to Revelation;
  note: the ‘lack of eden-words’ on earth, happens the same moment as Babylon’s takeover; and the ‘eden-words in the right order’ solemnly refer to ‘this physical body, which is composed with stolen aspects’ and affected when those aspects are withdrawn; for once, we just leave ‘axe’ and not connect it with the SET’FIT axe,

note: did it not say that ‘the flock (144,000) would go to the place where Adam is, and they would be astonished, there”; that region being the new-hand, in the outer-court,
real-event and playout at the same time: we trust you can read these both in this (and next) lines; we put them side-by-side here; because, ofcourse, Jeremiah did not tell them “to escape earth” –
yet in óur case, it is exact what is being asked!
Chaldea: likely meant as “to go voluntary to there, in order to pacify them”, but in our case the term definitely implies “the spirits-world”, that was the character of the Chaldeans, as soothsayers etc,
line,
“thus / he says / IEUE: / the one dwelling / in – this – city, / he shall die: / inby the axe, / inby the famine, / and inby the plague; / andbut the one going out / to / Chaldea / he shall live / and he lives; / and she (the soul) becomes / to him (that person) / the adamite soul of him / foras his loot, / and he lives;”

B]

“thus / he says / IEUE: / the one dwelling / in – this – city (earth),/ he shall die: / inby the axe, / inby the lack of eden-words (famine), / and inby the eden-word in the right order (as plague for this body); / andbut the one going out / to / the north outer-court (Chaldea) / he shall live / and he lives; / and she (the soul) becomes / to him (that person) / the adamite soul of him / foras being stolen báck (from Õn), / and he lives;”

 
3
thus he-says ieue to-be-given she-shall-be-given the·city the·this in·hand-of army-of king-of Babylon and·he-seizes·her
Thus saith the LORD, This city shall surely be given into the hand of the king of Babylon’s army, which shall take it
note: the “king of Babylon” is always Thoth;
line,
“thus / he says / IEUE: / to be given / she (the city) shall be given / (namely) – this – city (as earth) / in the hand of / the army of / the king of / Babylon (Thoth-perch), / and he seizes her. “

 
4
and·they-are-saying the·chiefs to the·king he-shall-be-put-to-death please! the·man the·this that on·so he making-slack hands-of mortals-of the·war the·ones-remaining in·the·city the·this and hands-of all-of the·people to·to-speak-of to·them as·the·words the·these that the·man the·this ain·nu there-is-no·him inquiring to·well-being for·the·people the·this but rather to·evil
Therefore the princes said unto the king, We beseech thee, let this man be put to death: for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt

• ‘that’ ki-, ‘that, because, for, in, if, surely, except, doubtless, etc’

the eye -ain ‘there is no’: we agree that the ain- is a doubled-term (see page, page, page); there are several other words which have two colours – but as ‘causal’, not as “opposite meaning”: where ‘lack’ is also the ‘eye’ since the eye (cherub-wheel) is lacking, at present; problem is ofcourse that this has been used in order to cover-up every instance where the réal eye was intended to show up in the text; we left the term above,

• ‘seeketh’ H1875 darash, ‘seek, enquire, require, investigate’,
• H518 am, ‘if, not, or, when, whether, surely, doubtless, while, neither, saving’,

note: 2 versions the words used in both lines are exact the same; we interpret the first line as fitting the context of the playout described in this chapter – but line B] as what these four “réally were saying”, and related to today – the “weakening their hands” then understood as “nót serving this matrix, anymore”,
line b]: why is it absurd to consider that this line is said to us by ‘them’, today?
line,
“andbut – the princes – they are saying / to / the king (for the eden-gate): / please! – he must be put to death / this – man, / thatbecause / thus / he / (is) weakening / the hands of / the men of / war, / the ones remaining / in – this – city, / and / the hands of / all of / the people, / toby to speak (in the right order) / to them / as – these – words (in the right order), / thatbecause / this – man / the lack of him / seeking / tofor the peace / forof – these – people, / except / surely / to evil;”

B]
“andbut – the princes – they are saying / to / the eden-gate (king): / please! – he must be put to death / this – man (Attribute), / thatbecause / he / (is) weakening / the hands of / the men of / war, / the ones remaining / in – this – city (earth), / and / the hands of / all of / the people, / toby to speak (in the right order) / to them / as – these – words (in the right order), / thatbecause / this – man / (is) seeking – he the eye / tofor the peace / forof – these – people, / surely / not / tofor evil; “

 
5
and·he-is-saying the·king Zedekiah behold! he in·hand-of·you that ain there-is-no the·king he-shall-prevail with·you matter
Then Zedekiah the king said, Behold, he [is] in your hand: for the king [is] not [he that] can do [any] thing against you

• ‘zedekiah’, from ‘righteousness’ 6664 tsedeq, but we oppose the abbreviation ‘yah’ as being some pet name for IEUE [as in previous pages], since we don’t believe in a context where instead of ‘Lord’ a name like ‘lordie’ exists, as in “yo lordie, what’s up?”; which certainly is the colour of this ‘yah’ – invented by some mistaken-type-humility; the suffix -ah as ‘belonging to’ or ‘the thing belonging to (subject)’ + ‘become’; but since it is an own-name we consider ‘the one to become righteous’ as valid; comp. ‘Cushite’ below; That the official version is “Yah is righteous” does not even contéxtually make any Sense: Zedekiah was brought captured to Babylon with his eyes gouged-out; The king and his name, in this setting about the southern kingdom, must represent the candidates of Judah for the eden-gate, see annex,

the eye -ain ‘there is no’: as in line,

• -‘do (shall prevail)’, H3201 yakol ‘capable, able’, same as line 1],

note: 2 versions,
line,
“and he is saying, / (namely) ‘the one to become righteous’ – the king (for the eden-gate): / look!, / he / (is) in your hand; / thatbecause (by) / the lack of / the king, / heit shall be capable / the matter (in the right order) – withfor you; “

 
B]
“and he is saying, / (namely) “the one to become righteous” – the king (for the eden-gate): / look!, / he (the Attribute) / (is) in your hand; / thatbecause / (bý) the king (for the eden-gate), / the eye / heit shall be capable / (being) the thing (in the right order) – withfor you;”

 
6
and·they-are-taking Jeremiah and·they-are-flinging him to the·cistern-of Malchia son-of the·king which in·court-of the·jail and·they-are-putting-forth Jeremiah in·the·lines and·in·the·cistern ain there-is-no waters except only mud and·he-is-sinking Jeremiah in·the·mud
Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech, that [was] in the court of the prison: and they let down Jeremiah with cords. And in the dungeon [there was] no water, but mire: so Jeremiah sunk in the mire

• ‘malkiah’, H4441, said as ‘my king is yah’, another nonsense – since IEUE hátes the concept of ‘king’ as intermediar; “the thing belonging to the king”;
  2) we saw the “king gate” as other term for ‘the stargate of Õn’, and also ‘the king-hand’, as other name for the serpent-hand (ruling their new-made-hand where Adam is);
  3) the -of in “the cistern of” is superfluous, therefore we can make an (as),
• ‘hammelech (the king)’, just mlk-, we’ve no idea why to go invent a ‘Hammelech’ [well in fact we dó have an idea as to why..];
• ‘court’ H2691 chatser (tz-term), many; in contex ‘outer court’, see Chaldea, previously,
• ‘prison’, H4306 mattara,16x, ‘guard’, ‘guardhouse’ [SA-?}; matar ‘rain’ (matrix), likely from root MAT- into Mattah ‘staff’ as axis;
• ‘cords’ H2256 chebel (into chabal, negative) ‘cord, rope’ but also ‘region’ several times, and compare the PET’ “festival of stretching the cord, when building”; also ‘a company’ but likely as ‘cluster’,

the eye -ain ‘there is no’: as in line,

• ‘but (except)’ ki-, ‘that, because, for, in, if, surely, except, doubtless, etc’
• ‘[empty] (only)’ H518 am, ‘if, not, or, when, whether, surely, doubtless, while, neither, saving’
• ‘mud’, always used as the mixed reality of the matrix, comp. ‘streets of Õn as gold and mud’,

note: you can’t say we don’t take serious the text a] of the playout: we tried; in b] the line *may* suggest that Jeremiah is [related to] the eye — imagined when the “eden-eye is sinking down tó Õn” through or in that cistern; contextually it seems to fit, but we did too little of the book of Jeremiah to can back it up, right now; however it IS telling as how many -ain’s ‘eye’, are in this chapter,
note: king-gate of Õn is indeed the son-construct of the eden-gate, and in outer-court,
line,
“and they are taking / Jeremiah, / and they are flinging / him / into / the cistern of / Malchiah, / the son of / the king, / which / (is) in the court of / the jail; / and they are causing to enter / Jeremiah / inby cords, / andbut in the cistern / (was) the lack of / waters / except / not / in the mire; and he is sinking / Jeremiah / in the mud; “

 
B]
“and they are taking / ‘to sweep-the refuge-away’ (Jeremiah as attribute), / and they are flinging / him / into / the cistern ofas / “the thing belonging to the king-stargate of Õn”, / (as) the son-construct of / the king (eden-gate), / which / (is!) in the outer-court / (as) the guarded-house (of the axis); / and they are causing to enter / “to sweep-the refuge-away (Jeremiah as attribute) / inby the cords, / and inby the cistern / (for?) the eye / (of?) the eden-waters / that / (are) not / inas the mixed-dimension (of Õn), /, and he is sinking / ‘to sweep-the refuge-away’ (Jeremiah) / in the mixed-dimension (of Õn); “

 
7-8
and·he-is-hearing Ebed-Melech the·Cushite man eunuch and·he in·house-of the·king that they-gave Jeremiah to the·cistern and·the·king sitting in·gate-of Benjamin and·he-is-going-forth Ebed-Melech from·house-of the·king and·he-is-speaking to the·king to·to-say-of
Now when Ebedmelech the Ethiopian, one of the eunuchs which was in the king’s house, heard that they had put Jeremiah in the dungeon; the king then sitting in the gate of Benjamin; Ebedmelech went forth out of the king’s house, and spake to the king, saying

• ‘ebed melek’ ‘servant-slave / of the king’,
• ‘etheopian (cushite)’, Cush is the Torso; in context here as own-name, when “the Cushite” then also “the one by the Torso”,
• ‘eunuch’, ‘of foreign origin’; used often in Daniel and Esther; in sanskrit there is sarasvat, ‘a deity, bestower of fertility’ RV, as saras+vat, ‘with, belonging to’; the fertility close to ‘eunuch; saras ‘lake, tank, pool’ RV; the term sar- is probably mixed with this, as Akk. ‘prince, chief, etc’; the problem is not that wé ‘want to make something else of the text’, but the very reason that the term is mentioned (ebed+cushite+man+eunuch) shows it must mean something,
• ‘benjamin’, as ben- ‘son’ and yamiyn, in “righthand side”; it is said to be related to ‘the south’ as well – but that is ‘teman’, and a too garbled logic for us to support; the chapter in Ez. 47:2 likely deals with this very same region: he goes north, tó the outer gate (Õn), then sees ‘unstable waters to his right’ [not to the south], which may exact be this north-SH-pool — and if Judah should be *in* the star-gate (as lion), then Benjamin is ‘the last step for to sit inside it’;
  1) but in spite of the above, the context is not clear; ‘gate of Benjamin’, “Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD’, Jer.37; indeed as some ‘final gate’;

line,
“and he is hearing / (namely) the physical-slave of the king-gate of Õn, / the one by the Torso, / the chief pool – (for) man(-kind), / andas he / inóf the house of / the king (for the eden-gate), / that / they placed / Jeremiah (as the attribute) / toin / the cistern; / and (when) the king / (was) staying / in the star-gate of / the son-construct as the righthand-side, / and he – the physical-slave of the king-gate of Õn – is entering / frominto the house of / the king (eden-gate), / and he is speaking / to / the king (for the eden-gate), / toby saying: “

 
9
lord-of·me the·king they-do-evil the·mortals the·these all-of which they-did to·Jeremiah the·prophet whom they-flung to the·cistern and·he-shall-die under·him from·faces-of the·famine that ain there-is-no the·bread further in·the·city
My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is like to die for hunger in the place where he is: for [there is] no more bread in the city

• ‘[..skipped..] (from under him)’, H8478 tachath, ‘underneath, below, instead of’, as “in (someone else’s) place”,

the eye -ain ‘there is no’: as in line,

• ‘for (further)’ H5750 oud, ‘still, more, longer, since, more, since, yet’,
• ‘but (except)’ ki-, ‘that, because, for, in, if, surely, except, doubtless, etc’

note line a]: in previous chapter 37, Jeremiah was in anóther prison, where he however obtained his daily portion bread from the baker’s street, on the king’s orders, so the version below makes Sense;
line,
“lord of me / the king, / they do evil / – these – men (bloodline) / (by) all of / which / they did / to Jeremiah / the prophet, / whom / they flung / into / the cistern, / andfor he shall die / (being) he beneath / from facing / the famine / thatbecause / the lack of / the food / anylonger / inby the city;”

 
B]
“lord of me / the king (for the eden-gate), / they do evil / – these – men (bloodline), / (by) all of / which / they did / to ‘to sweep-the refuge-away’ (Jeremiah) / the prophet [bubbling-up eden-words], / whom / they flung / into / the cistern; / andfor he shall die / (being) he there below (in Õn) / fromas ahead of / the lack of eden-words (the Dark days), / thatbecause / the eye / (being) the food / still / infor the city (as this earth);”

 
10
and·he-is-instructing the·king Ebed-Melech the·Cushite to·to-say-of take-you! in·hand-of·you from·this thirty mortals and·you-bring-up Jeremiah the·prophet from the·cistern in·ere he-is-dying
Then the king commanded Ebedmelech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die

• ‘thirty’, analogue to the 300 men of Gideon [which is a play-out of the destroying of the gate or pool] but here as ’30’? Or related to the 30 ‘silvers’..?
• ‘take up’, ‘alah, ‘ascend, go up’, rise, “to offer (up)” in an offering,

context note: this is the core of the chapter – related to us, right now:
in the play-out event, per this chapter, it seems all a superfluous side-story to go describe how Jeremiah was placed for a while into a cistern, while the main-theme is “the decision concerning the coming siege upon Jerusalem” — yet exactly this event is describing what wé (all of us) are doing —
line,
“and he – the king (for the eden-gate) – is ordering / the physical-slave of the king-gate of Õn / the one by theTorso, / toby saying: / take you! / inby your hand (=your pick) / fromfor these / thirty / men (like he), / and you bring up / Jeremiah (as the Attribute) / the prophet / from / the cistern, / in before / he is dying; ”

 
11
and·he-is-taking Ebed-Melech the·mortals in·hand-of·him and·he-is-entering house-of the·king to beneath the·treasury and·he-is-taking from·there worn-out-ones-of the·rags and·worn-out-ones-of salt-sacks and·he-is-sending-down·them to Jeremiah to the·cistern in·the·lines
So Ebedmelech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah

• ‘under’, H8478 tachath, ‘underneath, below, instead of’, as “in (someone ele’s) place”,
• ‘clouts (rags)’, 5499 sechabah ‘rags’, but 2x, this chapter; said from sachab ‘to drag, drag off’,
• ‘rotten rags (salt-sacks)’, H4419 malach, 2 x [here]; malach ‘to salt, to season, to vanish’, to melach ‘salt sea, pillar of salt, etc’; natron in glyphs as H’ESMEN, for ‘to go purify’ stolen aspects,

note: we saw that they enlarged the pool as Bakhau; that in that enlarged pool is the ‘workplace’, and even the Shesem-tá pool, “fishing beneath the inner-court”, so the line can make Sense,
note: the words do not supply further context, but implies that the ‘rags’ are “our present body”, in par with the term ‘sackcloth’ in Revelation (the 144,000 still connected to this body, outwardly);
note: we don’t know why “he sends down the rags”, perhaps an allusion to “this flesh being devoured from inside-out” as st.Paul said; and the cords may be ‘birth-cords’, but at this point we must guess,
line,
“and he – the physical slave of the king-gate of Õn – is taking / the male mortals / (picked) inby his hand, / and he is going into / the house of / the king (the eden-gate) / into / underneath / the treasury (of the eden-gate), / and he is taking / from there / the decayed / dragged-off rags / and the decayed / things of natron (physicality), / and heit is being sent [down] them / to / Jeremiah (as Attribute) / into / the cistern / inby the cords; “

 
12
and·he-is-saying Ebed-Melech the·Cushite to Jeremiah place-you! please! worn-out-ones-of the·rags and·the·salt-sacks under armpits-of sides-of·you from·under to·the·lines and·he-is-doing Jeremiah so
And Ebedmelech the Ethiopian said unto Jeremiah, Put now [these] old cast clouts and rotten rags under thine armholes under the cords. And Jeremiah did so

• ‘armholes’ H679 atstsil ‘joints’, 3x, here as ‘armpits’, (tz-term), etsel ‘beside, near’ 61x, H680 atsal,’lay aside, withold, reserve’ 5x, as “to join”, root H6086? ets, ‘tree, wood, stick’ many, as doubled ts-ts; atsel ‘delay’ 1x, 14x, 6096 atseh ‘backbone’ 1x (sic); etsah ‘councel’ 86x; H6738 tsel ‘shadow’ 49 x,
  2) double-ts can only be negative; if we have ets+tsel, “tree-shadow”, we are virtually at glyph SHU-, ‘shadow’ (and KHABUT), which are direct related to the inversed wheel; or is the ts-ts ‘doubled side’, or ‘inversed side’…?
• ‘[..empty..]’ H3027 yad ‘hand’, in many forms but always ‘hand’ in it;
• ‘below’, ‘beneath, instead of (someone else), under, underneath’,

note: we understand the concept of lifting someone up, but fail to see how it can be meant, in relation to the attribute, in b],
line,
“and he is saying, / (namely) the physical-slave of the king-gate of Õn / (being) the one by the Torso, / to / Jeremiah (the Attribute): / place you! / please! / the decayed / dragged-off rags / and the things of natron / beneath / the sides of (?) / the hands of you, / from beneath / to the cords; / and he – Jeremiah – is doing / so,”

 
B]
“and he is saying, / (namely) the physical-slave of the king-gate of Õn / (being) the one by the Torso, / to / Jeremiah (the Attribute): / place you! / please! / the decayed / dragged-off rags / and the things of natron / beneath / the inversed-side (?) of / your hands, / from beneath / to the (birth-) cords; / and he – “to sweep-the refuge-away” (Jeremiah) – is doing / so,”

 
13
and·they-are-drawing-forth Jeremiah in·the·lines and·they-are-bringing-up him from the·cistern and·he-is-sitting Jeremiah in·court-of the·jail
So they drew up Jeremiah with cords, and took him up out of the dungeon: and Jeremiah remained in the court of the prison
note: Jeremiah stays there, but only in next chapter 39 he is set-free by a Babylonian captain, [because next chapter starts with their siege upon Jerusalem]; in context it would imply that ‘the 144,000 will appear when the Dark days started’, and that he was rescued here, just in time;
line,
“and they are drawing out / Jeremiah / inby the lines / and they are making – him – to rise / from / the cistern, / and he – Jeremiah – is remaining / in the outer court / (as) the guarded house (of the axis).”

 
14
and·he-is-sending the·king Zedekiah and·he-is-taking Jeremiah the·prophet to·him to entry the·third which in·house-of ieue and·he-is-saying the·king to Jeremiah asking I you something must-not-be you-are-suppressing from·me anything

Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that [is] in the house of the LORD: and the king said unto Jeremiah, I will ask thee a thing; hide nothing from me

note: third entrance – we don’t know; but seems to be juxtaposed with the Benjamin gate, previously; perhaps indicating ‘a lesser situation’, ‘further from the goal’,
line,
“and he – “the one to become righteous” – the king (for the eden-gate) – is sending (for), / and he is taking / Jeremiah / the prophet / to himself, toin / the third – entrance / which / (is) in the house of / IEUE; / and he – the king (for the eden-gate) – is saying / to / Jeremiah (the king’s own Attribute): / I – (am) asking / you / a matter (in the right order), / must not be / you are hiding / the matter (in right order) – from me;”

 
15
and·he-is-saying Jeremiah to Zedekiah that I-am-telling to·you?·not to-put-to-death you-shall-put-to-death·me and·that I-am-counseling·you? not you-are-listening to·me
Then Jeremiah said unto Zedekiah, If I declare [it] unto thee, wilt thou not surely put me to death? and if I give thee counsel, wilt thou not hearken unto me?

• ‘that’ ki-, because, for, in, if, surely, except, doubtless, etc’

note: bit tricky; the ‘listening to’ would need to have the same colour as ‘put to death’,
line,
“and he – Jeremiah – is saying / to / “the one to become righteous” (Zedekiah): / thatif / I am telling / you, / not / to put to death / you shall put to death me?, / andas thatif / I am counselling you. / (yet) nót / you are listening / to me?; “

 
16
and·he-is-swearing the·king Zedekiah to Jeremiah in·the·secret to·to-say-of life ieue who he-madedo for·us the·soul the·this if I-am-putting-to-death·you and·if I-am-giving·you in·hand-of the·mortals the·these who ones-seeking soul-of·you
So Zedekiah the king sware secretly unto Jeremiah, saying, [As] the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life

• ‘by the life’; no nitpicking but we think a soul cannot swear by IEUE – but by the ‘life which IEUE made’; here the ashr is rather ‘which’ as ‘who’, referring to the life,

line,
“andso he- “the one to become righteous” – the king (for the eden-gate) – is swearing / to / Jeremiah (the attribute) / inas the secrecy, / toas saying: / (by) IEUE – the life / whowhich / he madedo / for us; / this – adamite-soul / if / I am putting to death you, / and if / I am giving you / in the hand of / these – men (bloodline), / who / (are) the ones seeking / your adamite-soul;”

 
17
and·he-is-saying Jeremiah to Zedekiah thus he-says ieue Elohim-of hosts Elohim-of Israel if to-go-forth you-are-going-forth to chiefs-of king-of Babylon and·she-lives soul-of·you and·the·city the·this not she-shall-be-burned in·the·fire and·you-live you and·household-of·you

Thus saith the LORD, the God of hosts, the God of Israel; If thou wilt assuredly go forth unto the king of Babylon’s princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house
line,
“and he is saying / Jeremiah / to / “the one to become righteous”: / thus / he says / IEUE, / elohim of / the hosts / (being) ‘the powerful deity’ (Israel): / if / to go forth / you are going forth / to / the chiefs of / the king of / Babylon, / andthen she lives / the adamite-soul of you; / and – this – city (this earth) / nót / she shall be burned / inby the fire, / and you live, / you, / and your household;”

 
18
and·if not you-are-going-forth to chiefs-of king-of Babylon and·she-is-given the·city the·this in·hand-of the·Chaldeans and·they-burn·her in·the·fire and·you not you-shall-escape from·hand-of·them

But if thou wilt not go forth to the king of Babylon’s princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand
line,
“andbut if / nót / you are going forth / to / the chiefs of / the king of / Babylon, / andthen she – this – city (earth) is given / in the hand of / “the ones of the north outer-court” (Chaldeans / Horus-spirits), / and they burn her / inby the fire, / and you / nót / you shall escape / from their hand. “

 
19
and·he-is-saying the·king Zedekiah to Jeremiah I being-anxious the·Jews who they-fell to the·Chaldeans lest they-are-giving me in·hand-of·them and·they-abuse in·me
And Zedekiah the king said unto Jeremiah, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me into their hand, and they mock me
note: ‘jews’, indeed better ‘jews’ here (as the bloodline) as ‘Judahites’, the latter being the real name for those of the tribe of Judah; see vid at E] end of page;
note: a deep truth here – Judahites (here as Zedekiah) are afraid of those in their own communities who have a large mouth and are nót real Judahites,
line,
“and he is saying / the king (for the eden-gate) – “the one to become righteous” / to / Jeremiah (Zechariah’s own attribute):/ I / am being afraid / (for) the Jews (bloodline) / who / fell over / to / “the ones of the north outer-court” (Chaldeans / Horus-spirits), / lest / they are giving / me / in hand of them (Chaldeans / Horus-spirits!) / and they abuse / inof me;”

 
20-21
and·he-is-saying Jeremiah not they-shall-give listen-you! please! in·voice-of ieue to·which I speaking to·you and·he-shall-be-well to·you and·she-shall-live soul-of·you and·if refusing you to·to-go-forth-of this the·word which he-showed·me ieue
But Jeremiah said, They shall not deliver [thee]. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live But if thou refuse to go forth, this [is] the word that the LORD hath shewed me
line,
“and he is saying, / (namely) Jeremiah: / nót / they shall hand (you) over; / listen you!, / please!: / inas the voice of / IEUE / toby whom / I / (am) / speaking / to you, / and heit shall be well / towith you, / and she (soul) shall live / the adamite-soul of you; /
andbut if / you – (are) refusing / (that) you / tofor go forth, / (then) this – (is) the word (in the right order) / which / he – IEUE – showed me:”

 
22
and·behold! all-of the·women who they-remain in·house-of king-of Judah ones-being-brought-forth to chiefs-of king-of Babylon and·they ones-saying they-incited·you and·they-prevailed to·you mortals-of well-being-of·you they-are-sunk in·the·morass feet-of·you they-are-turned-away back
And, behold, all the women that are left in the king of Judah’s house [shall be] brought forth to the king of Babylon’s princes, and those [women] shall say, Thy friends have set thee on, and have prevailed against thee: thy feet are sunk in the mire, [and] they are turned away back.

• ‘mire (morass)’ H1206 bots 1x [here]; different word as ‘mire’ in cistern; H1000 betsah ‘egg’ 6x (both tz-term), H948 buts ‘linen’ 8x; H1214 batsa ‘greedy, gain, cut-off, to covet’ 17x, H1215 betsa ‘dishonest gain, illegal’ 22x;
  2) how come ‘mire’ here..? entry: “from the same as buts: whitish clay”; the fantasy is neverending; debet here is the “feet” in the line, equated with the cistern,
• ‘back’, H268 achor ‘back’, backside, backwards, the rear (of army) 41x

note: headache line; bots- and betsa- are very close, perhaps because it was always a dark line, the term became bots-?; the ‘deceit’ can turn the line into ‘your feet from beneath you’;
Agreed – unusual: but isn’t there also Dan, as serpent, causing the rider to fall backwards? context must give a reason why Zedekiah’s small empire will crumble – as ‘by treason’; and only in next line they and he are captured –
line,
“andfor look!, / all of / the women / who / stay / in the house of / the king of / Judah, / the ones to be brought forth / to / the chiefs of / the king of / Babylon; / andfor they / (are) the ones saying / (that) they (were) persuaded by you, / and they were capable / toby your / males of / your peace, / they are sunken (so low) / in deceit, / (as if) your feet / they (are) withdrawn / from the back,

 
23
and all-of women-of·you and sons-of·you ones-being-brought-forth to the·Chaldeans and·you not you-shall-escape from·hand-of·them that in·hand-of king-of Babylon you-shall-be-grasped and the·city the·this she-shall-be-burned in·the·fire
So they shall bring out all thy wives and thy children to the Chaldeans: and thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon: and thou shalt cause this city to be burned with fire
note: as opposed to line 2], where the people were called “to go out to Chaldea, to negotiate voluntary”, [and, for us to, go out and find the gate, in outer court], now that time is over — and the hostile realm will rule thém now, instead;
line,
“and / all of / your women, / and / your sons, / (being) the ones being brought forth / to / the ones of the north-outer-court (Chaldeans), / and you / néither / you shall escape / from their hand; / thatbecause / inby the hand of / the king of / Babylon / you shall be grasped / and / this – city (earth) / she shall be burned / inby the fire;”

 
24
and·he-is-saying Zedekiah to Jeremiah aish man must-not-be he-is-knowing in·the·words the·these and·not you-are-dying
Then said Zedekiah unto Jeremiah, Let no man know of these words, and thou shalt not die
note: the ‘man’ here is singular, so which mortal he is addressing? Or ‘just’ a scribal error..? Common sense says ofcourse “the men he is afraid of” – yet if you read the line in the play-out way, he says the same time: “souls on earth must nót be told about escaping”, and added to that: “because nót you will die (as attribute)” — but remember in other pages we saw that there *is* some set point in time — even the Watercourse stated “we will not die (because of this)” (page);
we used a side-by-side (and left the -aish, above), and since singular, we need to keep open the option ‘mankind’ (also as the same -aish),
line,
“and he – Zechariah – is saying / to / Jeremiah: / must nót be – the man / he is knowing / inover – these – words (in the right order), / and nót / you are dying.”

 
B]
“and he – Zechariah – is saying / to / Jeremiah: /
must nót be – the man / he is knowing / inover – these – words (in the right order), / and nót / you are dying.”

 
25
and·that they-are-hearing the·chiefs that I-spoke with·you and·they-come to·you and·they-say to·you tell-you! please! to·us what? you-spoke to the·king must-not-be you-are-suppressing from·us and·not we-are-putting-to-death·you and·what? he-spoke to·you the·king
But if the princes hear that I have talked with thee, and they come unto thee, and say unto thee, Declare unto us now what thou hast said unto the king, hide it not from us, and we will not put thee to death; also what the king said unto thee
note: for dbr- ‘to speak’, and amr- as merely ‘to say’ as two different words;
line,
“and thatwhen / they – the chiefs – are hearing / that / I spoke (in the right order) / with you, / and they come / to you / and they say / to you: / tell you! / please! / what / you spoke (in the right order) / to / the king (for the eden-gate)? / must not be / you are hiding / from us; / and nót / we are putting to death you; / andso what / he – the king – spoke (in the right order) / towith you..? “

 
26
and·you-say to·them casting I supplication-of·me to·faces-of the·king to·so-as-not to-turn-back-of·me house-of Jonathan to·to-die-of there
Then thou shalt say unto them, I presented my supplication before the king, that he would not cause me to return to Jonathan’s house, to die there

• ‘would not’ H1115 bilti,
• ‘return’, 7725 shub, always “to return (linked to Watercourse)”,
• ‘jonathan’, as nathan- ‘to give, put, set’ (as said + yah); but we take the inverse, as “to place,give + the one to become”, perhaps as ‘gift’ since own-name,

note: bit wobbly line still; problem is the ‘to fall’, NPHL, (nephilim), negative; and because we fail to see the ‘Jonathan’ here – as best friend of David (rule of eden-tile) it must have a significance that the term is being used here,
line,
“andthen you say / to them: / I – (am) falling / my favour / in front of / the king, / in order not / (to be caused) to return of me (to W-course) / (to) the house of / “the gift to become” / tofor to die / there; ”

 
27
and·they-are-coming all-of the·chiefs to Jeremiah and·they-are-asking him and·he-is-telling to·them as·all-of the·words the·these which he-minstructed the·king וand·they-are-turning-in-silence from·him that not he-was-heard the·conversation
Then came all the princes unto Jeremiah, and asked him: and he told them according to all these words that the king had commanded. So they left off speaking with him; for the matter was not perceived
line,
“and they are coming / all of / the chiefs / to / Jeremiah, / and they are asking / him; / and he is telling / to them / asof all of / these – words (in the right order) / which / he (had been) instructed / (by) the king; / and they get silent / from him / thatbecause / nót / these – words (in the right order) / it was heard.”

 
28
and-he-is-dwelling Jeremiah in·court-of the·jail until day which she-is-seized Jerusalem and·he-became as·which she-is-seized Jerusalem
So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was [there] when Jerusalem was taken
note: ‘Jeremiah stayed in prison until Jerusalem was seized’, see line 9] how the Attributes, after now being freed, apparently need to wait a while [perhaps a period of ‘alignment’], until the Dark days start, and they rise,
note: this last line can be interpreted also as all events in this chapter, “that Zedekiah’s choice caused the siege over Jerusalem”; because we think it don’t intend to say that ‘Jeremiah was there still, when that occurred’, that is already said in first part of the line; Alternatively it may mean “since Zedekiah’s choice, the attribute is imprisoned”…?
line,
“and he – Jeremiah (as Attribute) – is staying / in the outer court of / the guarded house, / until / the day / when / she – Jerusalem – was seized; / and heit (by Zechariah) became (the reason) / asby which / she – Jerusalem – was seized.”

the chapter does not stand alone upon itself;
in 39 are three lines still, relating to the Cushite,

Nebuchadnessar starts coming up with his army, and takes Jerusalem; the king Zedekiah, his sons, and all the nobles of Judah escape but are captured, and all of them are being put to death – except Zedekiah, who goes into captivity to Babylon, together with all the peoples as the ‘middle class’ of Judah.
Jeremiah, who was still in that prison (per last line) is then being freed by a Babylonian captain; then follow the lines:

 
15
and·to Jeremiah he-became word-of ieue in·to-be-of·him being-under-restraint in·court-of the·jail to·to-say-of
Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the prison, saying
line,
“and to / Jeremiah / it became / the word (in the right order) of / IEUE, / in to be as he (=while) / being detained / in the outer court / (as) the guarded house (of the axis), / toby saying, “

 
16
to-go and·you-say to·Ebed-Melech the·Cushite to·to-say-of thus he-says ieue-of hosts Elohim-of Israel behold·me! bringing words-of·me to the·city the·this for·evil and·not for·good and·they-become to·faces-of·you in·the·day the·he
Go and speak to Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be [accomplished] in that day before thee
note: we added (right), for context; present-tense repeated in 18],
line,
“to go / and (you) say (to) / “the slave of the king gate of Õn” / (being) “the one by the Torso” / toas saying: /
thus / he says / IEUE of / hosts, / the Deity of / ‘the powerful deity’ (Israel): / behold me / bringing my words (in the right order) / toover / this – city (earth) / for evil, / and nót / for the good; / and they become / (right) in front of you / (being) he – the day (of Darkness); “

 
17-18
and·I-rescue·you in·the·day the·he averment-of ieue and·not you-shall-be-given in·hand-of the·mortals whom you shrinking from·faces-of·them that to-mescape I-shall-let-escape·you and·in·the·sword not you-shall-fall and·she-becomes to·you soul-of·you for·loot that you-trust in·me averment-of ieue
But I will deliver thee in that day, saith the LORD: and thou shalt not be given into the hand of the men of whom thou [art] afraid For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the LORD
note: the lines are definitely in future-tense, referring to ‘the Day’ — that is, any moment, now; we looked but indeed the word is “trust” and not “trusted”,
note: the ‘stolen back from Õn’ as the same promise in chapter 38 second line,
line,
“and I rescue you / in – that – day, / (being) the declaration of / IEUE; / and nót / you shall be given / in the hand of / the men (on earth) / whom / you / (are) fearing / from in front of them,/ thatbecause / to escape / I shall let you to escape, / and inby the sword / nót / you shall fall; / and she (soul) becomes / to you / your (own) adamite-soul / foras stolen back (from Õn), / thatbecause / you trust / in me, / (being) the declaration of / IEUE.”

We can’t afford (legal) mistakes here; the entire setting is about the southern kingdom, as both tribes Benjamin and Judah, and the aspect which both Zedekiah and the Cushite share, is “the fear for other men”, Problem is that ‘Cushite’ is always very negative, yet he is the one rescuing the attribute: it can hardly be “an adamite-soul, who is nót part of today’s 2 x 12,000 (as both tribes)”; that would make no Sense; and line 8] in ch.38 suggest he is “of the house of the king”.

‘Cush’ (as one of Noah’s three sons) is also the bloodline to where the matrix hangs onto – the ancient egyptians, Nimrod, Canaan, etc, and their today’s offspring, are those who burden especially Judah, as “the men he is afraid of”; and this ‘hanging on to’ is described by the Sekhmet-lion in Rev.5, blocking the opening of the seals, *by* clinging on to Judah
and keeping him Spelled. Then we must conclude that the ‘Cushite’ represents today’s 2 x 12,000 of Juda and Benjamin, who have conquered exact that aspect which held them imprisoned: the bloodline clinging to them.

• 1) it cannot be coincidence that ‘Cush’ is the Torso ÁB, while Jeremiah (the attribute) is imprisoned in the cistern in the outer court (which is the Torso);
• 2) the whole scene is about “this physical flesh”: the ‘worn-out rags’ as “sackcloth”, as common description for this physical body [and compare the 144,000 witnesses in Revelation]; which is exact where the matrix holds on to, per ‘birthsceptre’,
• 3) in line 11 the Cushite goes into the house of the king-gate (the enlarged pool, in front of eden-gate) which is ‘beneath the treasury’ (eden-gate) to ‘get rags from there’, physical aspects; an allusion to the place where Judah needs to be – as the lion in that stargate;
• Though addressed to these 2 x 12,000, the context is ofcourse for all 144,000;

The destruction of Jerusalem and the following exile are direct linked to our today;

• 1) Zedekiah, representing the Judahite soul, lets himself to be bullied by ‘the men’, as the type polluted Cushians; therefore refusing to escape this earth-matrix,
• 2) result is they are attacked, anyway; and ‘go into captivity’, read: the play-out of both tribes being dispersed over the nations of the West, since 70 AD; and that ‘Zedekiah’s eyes are taken out’ must refer to the both tribes being ‘spiritually blind’ the next 2000 years, until now;
• 3) the interval, when a group went back after the exile ended, under Nehemia, to build the temple is only the interval to stárt the past 2000 years – beginning with Christ; because that period of a few hundred years is completely lacking, in scripture – in fact, the mixture with Edom started in that timeframe [the conquering by Juda of Edom in 165BC, and from that Cushite bloodline came to rule the pharisees ],

• 4) in Jer.44 describes how IEUE tells the people of Judah, who later chose to sojourn in Egypt, that “they have seen the destruction of Jerusalem (under Zedekiah), yet now being there in Egypt, they are ten times more stubborn, and don’t even wánt to return to IEUE, but instead stay with their false-god mixtures” [the next 2000 years], yet “a small remnant will escape out of them (sic)”, line 28 [read: the 2 x 12,000].
• 5) and the réason that small remnant will escape, is because ‘they search for their own soul, and by doing that, they defy Sekhet-Áaru’, line 30 (we had this verse in a page somewhere), “just as Zedekiah was defied by Thoth who is the énemy of the one searching his own soul”.
• The circle must be round –
  because the “searching for their own adamite-soul” is exact what is said to the ‘Cushite’:
  “…and you will have your own adamite-soul for loot”

*all credits for the vid as displayed in attached YT-channel*