1
woe! crown-of pride-of drunken-ones-of Ephraim and·blossom decaying stateliness-of beauty-of·him which on head-of ravine-of fertilities ones-being-battered-of wine
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty [is] a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine!
- – ‘crown’, H5850 atar-ah ‘crown’ (ÁTEF? ÁTERU? ÁTEN?, or rather -TER ‘place of eden light of speech, now as P-TER(Á)?), 5849 atar ‘surround, encompass’; crowning by to surround;
- – ‘pride’, H1348 geuth ‘proud’ but also “rise up a column (of smoke)’, 1342 ga-ah, as ‘exalted, to grow up (plants); g-cluster is from gphn, eden-vine, RUT’?
- – ‘flower’, H6731 tsiyts ‘blossom, flower’, (double ts-term), ‘(golden) plate’, the plate as head-attire for the highpriest (glyph ~FENT ‘head-dress’?), engraved as the seal-KHTM; the plate was at the frontside of the turban; 6692 tsuwts ‘to flourish, to blossom’; context with blue lace can show this is about “to counter their sight, blue chakra’, KHSBT’,
- – ‘beauty (stateliness)’, H6643 tsbiy ‘beauty, gazelle’ (ts-term), stolen aspect; 6638 tsab-ah ‘to swell (woman tummy)’,
- – ‘whose glorious’, H8597 tiphar-ah ‘ pride, beauty’, (tiphareth, qabb.tree of life), (from phar-, pharaoh and pharez ‘breach’), 8609 taphar ‘to sew (together)’ 4x; to Toph(el), the doubled place of earth, Jer 19;
line context:
| virtually Impossible line – because of the many unclear concepts – we know the ÁTEN disk (-light) ascended, probably another term for -TER when it was at the original-adamite-throne; and it is related to ‘the head’ (masculine); the “ravine” must be the ÁNT (as Hinnom valley, see page),and definitely writing ‘oil’ (related to anointing, usually ‘of the head’), glyph SÁN? “the land (of anointing by) to make the -án fish-soul (via ad.soul)”, you see “serpent of royal crown” (sic), “unguent”, and several times the land-glyph, where SÁNT incorporates ÁNT, ‘valley’; the “to make the fish-soul” is linked directly to Ephraim, representing this flesh, |  |
line,
“woe! / (to) the proud (risen-up) – crown (áten?) of / the drunken ones (sorcery) of / Ephraim (fleshy christian) /, andas – he the – decaying (foolish) – beauty (sewn-together) – of the beautiful (stolen gazelle) – blossom (eye) /, which / (is) onin / the top of / the ravine of / oils (anoint,sán?) / (for?) the ones being battered of / wine /;
2
behold! steadfast-one and·resolute-one to·my-Lord as·storm-of hail horror-of extirpation as·storm-of waters abundant-ones ones-overflowing he-leaves to·the·earth in·hand
Behold, the Lord hath a mighty and strong one, [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand
- – H2389 chazaq ‘strong, mighty’, often related to ‘hand’; chazeq ‘louder’, root chaz-ah ‘see, look, behold’? (into ‘seer’)?
- – ‘strong one’, H533 ammits ‘strength’, said from amets ‘brave, couragious’ 41x; 520 amm-ah ‘cubits’, ummah/em ‘people’ (many), if “strong one for the people”, it sounds as the counter to the horus-spirits “defender (imprisoner) of the people”,
- – ‘destroying’, H8178 sa’ar ‘horror, afraid’,
| context: SHENÁT, ‘hail storm’ as “the hailstorm place-T of hail to encircle”, which is then the -T of the original adamite-throne; and though syntax isn’t linked to hebrew, in some cases it might be similar: -ammits is very close to ÃMMIT, to right; as a “magically-dangerous concept”; the lion and crocodile are (eden’s) rule and masculine, while the ‘hippo’ represents their opinion of eden’s nature; the -IT as “place-T of the most-beautified-soul-adam”. Above that “the Ba-spirits / to be devoured”, and “the many” is the many proto-spirits. |
 |
line context:
considered previous line, the ascended ÁTEN (or -TER) is now “at their new-hand”, but according to this line, IEUE agreed to place it at their new-hand.
line,
“behold! / the mighty one (sight by hand?) / and strong one (for the people?) / toof myLord / +
as the tempest of / the (covering-) eden-hail (around adamite-throne) / (being) horrible of / destruction /, asand the tempest of / the – abundant – overflowing – waters / he deposits / to the land / inas the (new-) hand /;
3
in·feet they-shall-be-tramped crown-of pride-of drunken-ones-of Ephraim
The crown of pride, the drunkards of Ephraim, shall be trodden under feet:
continuity context:
where line 1 describes the situation, line 2 telling that IEUE deposited the covering there (word used “to bestow, place, deposit, set’; and since it is eden’s it cannot be ‘cast down’); in this line we are forced to insert (but), to can restart with the theme in line 1; the ‘they’ referring back to ‘the feet’,
line,
“(but?) the proud (risen-up) – crown (áten?) of / the drunken ones of / Ephraim (fleshy christian) / +
shall be trampled / inunder feet /;
4
and·she-becomes blossom-of decaying stateliness-of beauty-of·him which on head-of ravine-of fertilities as·firstfruit in·ere summer which he-is-seeing the·one-discerning her in·still·her in·palm-of·him he-is-swallowing-up·her
And the glorious beauty, which [is] on the head of the fat valley, shall be a fading flower, [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up
- – 1061 bikkurim ‘firstfruit’, early ripened things; from bakar ‘firstborn’, bikkur-ah, related to fig; bakkurah, also figs; as wave-offering (raised-up constructs)
line context:
- 1) the feminine “she (becomes)” is inserted here, the ‘she’ as eden’s; the stolen aspect returning and again at the place of the original adamite-throne;
- 2) second part of line causes us problems; the term “handpalm” (kaph) is often Negative, in glyphs as TCHERÁ, serpent-hand -TCH; and it makes no sense that a returned theme is ‘eaten’ (or devoured – same word); we interpret the line such that the serpent-hand (‘kings hand’, see page) has been enclosing her; but she is freed just in time (‘before the summer / harvest’), since there is still a race in Time going on, Jer.8 “the harvest has passed, the summer has ended, yet we are not saved” – our horror scenario;
line,
“and she becomes (by) / +
he – the decaying (foolish) – beauty (sewn-together) – of the beautiful (stolen gazelle) – blossom (eye) /, which / (is) onin / the top of / the ravine of / oils (anoint,sán?) /, as the firstfruit / before / the summer (=harvest) / which / he is seeing / (as?) the one seeing / her /, inafter still hershe / in his (matrix) handpalm (serpent-hand) / he (has) (been) devouring her /;
5
in·day the·he he-shall-become ieue-of hosts to·crown-of stateliness and·to·chaplet-of beauty for·remnant-of people-of·him
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people
- – ‘diadem’, H6843 tsephir-ah (here ts-term! ), ‘doom’ but in the sense of masculine-eden-power; but the bizarre is that in both instances (in Ez.7) the line is “she – the masculine – becomes..”; we must have a concept, a place, here which…”integrates masculine and feminine”, perhaps indeed -TER, where speech (masculine) and the word (feminine) create. here also -tsepir-th; (ts-term; not tipher- ), tsaphir ‘male (goat)’, but we checked the instances, and goat but as -ozim (-az), tsephir is “masculine, male”, used as adjective; 6853 tsphar ‘bird'(to Zippor-ah, Moses wife); countering s-phar+d? yes – because ts-phar-dea ‘frogs’ 16x; glyph H’EQ as 100,000; egypt plague, and 2 pools (of 4, other 2 Kheper, in CT); said 3 frogs in Revelation; 6822 tsap-ah ‘watchman’ 60x (so related to ‘sight’); tsaphith ‘watchtower’, tsuph ‘flow, overflow’,
- – ‘beauty’, H8597 tiphar-ah ‘pride, beauty’, (tiphareth, qabb.tree of life), (from phar-, pharaoh and pharez ‘breach’), 8609 taphar ‘to sew (together)’ 4x; to Toph(el), the doubled place of earth, Jer 19;
line context:
- 1) now it’s getting more clear – the aspect is now being ruled by eden-masculine, and the object is “something which sews-together” (as the place -TER?); when the inner-court was breached, -pharez, (Elam wielding the spear, page and page and page), the separation in this attribute must have started; the whole theme at the 10 plagues was “that phar-oah would not surrender the stolen masculine (page), the -phar being integral part of ti-phar-eth, (now we need to see the attributes of Neith, the weaver-goddess in outer-court), (implying here also that Ephraim is “woven-together wrongly”),
line,
“in – that – day / he – IEUE of – hosts – shall become / (to have?) the crown (ter?) of / the blossom (eye) / andas – the beauty (to sew together) – toby the (eden-) masculine – / for the remnant of / his people /;
6
and·to·spirit-of judgment for·the·ones-sitting on the·judgment and·to·mastery ones-cturning-back-of battle gate·ward
And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate
line context:
we really interpret this line as actual for todáy – they rule the place glyph MET’U, “the word / to command (by new-hand)”, as judgment-place, the “inhabitants” being them spirits (glyph H’EMS, ‘to dwell’); and devise sorcery against those (144,000) who are retúrning to the eden-gate,
line,
“andfor asby the spirit (-breath) of / judgment (VaV-sceptre) / for the inhabitants / onin – the judgment (-place) /, andas toagainst the mastery (sorcery) – (of) the battle – gate-ward / (to) the ones returning (to Watercourse) /;
7
and·moreover these in·the·wine they-err and·in·the·intoxicant they-stray priest and·prophet they-err in·the·intoxicant they-are-swallowed-up from the·wine they-stray from the·intoxicant they-err in·the·sight they-quaver mediation
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment
- – ‘swallowed’, H1104 bala ‘swallowed’, into ba’al (Baal),
- – ‘stumble’, H6328 puq ‘totter, reel’, related: to furnish, furnishments (equip glyph ãper
or khakeru, “be equipped”?), - – ‘judgment (mediation)’, H6417 pelilyy-ah, from palal, ‘pray’ 84x;
context:
obviously this is not about literal wine nor strong drink, but denotes Sorcery; the glyph S-UR as “to make great speech (via ad.soul)”, this type speech being imparted to the adamite-soul through his Ego (TCHES); the relation with “wine and intoxicant” can be both -ÁRP (wine), “speech by the new root”, or H’EQT (beer), often used in spells, stepdown of sorcery H’EKA; either way telling here that (though their sóuls don’t know), they spéak Sorcery;
line,
“and moreover /, these – err – inby the wine / and – they err – inby the strong drink /, they – the priest – and the prophet stray / (and) they err / inby the strong drink/ they are swallowed-up (by Ba’al) / fromby / the wine / (and) they stray / fromby/ the strong drink / they err / in seeing /, they stumble / (in) discernment /;
8
that all-of tables they-are-full vomit filth without place whom? he-shall-direct knowledge and whom? he-shall-explain report ones-being-weaned-of from·milk shifted-ones-of from·breasts
For all tables are full of vomit [and] filthiness, [so that there is] no place [clean]. Whom shall he teach knowledge? and whom shall he make to understand doctrine? [them that are] weaned from the milk, [and] drawn from the breasts
- – ‘vomit’, H6892 qe ‘vomit’, qo ‘to vomit out’, as the glyph’s “essence of gate (polluted)”? strange how the -qu cluster is “concept” (line 9) so they are close;
then “vomit” is like “wrong concepts”…? - – ‘filth’, H6675 tso-ah ‘filth’, 6627 tse-ah ‘(human) dung’, glyph FGN? 6674 tso ‘filthy (garment), whole cluster about ‘this present body’; combined with vomit as “fleshy type thinking”,
- – ‘there is (no)’, 1097 beli, ‘without, corrupt, where no…is, as that no, etc’, discrediting their own concocted “u-ain, and there is no”
- – ‘drawn from (shifted ones)’, H6267 attiq ‘of olden’1x, atheq ‘grow old, wax old, continue’;
context:
line indicates that they (the many christian leaders) are still on breastmilk – though the verb “to wean” implies ‘to have gotten off it’, here it is still “being weaned”, and next term ‘grow old’ implies else; so it is “someone else who should tell thém things”; 2) the ‘offering tables’ is what we take that a soul presents to IEUE; for “name”, see line 18 referring back to here;
line,
“thatbecause / all of / the (offering-) tables (presentations) / are full / (of) vomit (false concepts) /, so that no – place – (is) (without) – filth (things of this ugly body) /; who – (is) he (who) shall teach / discernment? / and who / (is) he (who) shall explain / the report (the name of IEUE)? / +
(to) the ones being weaned (rewarded) / fromby the milk /, the ones continuing / fromby the breasts? /; +
10
that instruction to·instruction instruction to·instruction principle to·principle principle to·principle bit there bit there
For precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little
- – ‘precept (instruction)’, H6673 tsav ‘perhaps command, order, precept’, same line 8x, (ts-term) tsav-ah ‘command, order’ 500x; but fróm tsav – and tsav as “concept”? [which must be followed]?;
- – ‘plummet’, H6957 qav ‘(plummet-) line as axis, (measuring-) line’,, ‘straightness’?, because related to ‘dimensional Vector of the eden-realm’ [axis], see also below;
- – ‘little’, H2191 zeer ‘little’ but doubtful, because -zoar cluster; 2192 zeer ‘little (horn)’ in Daniel; zer ‘border molding’, zara ‘loathsome’, 1x (because -ra ‘evil’ included?); zar-ah ‘to scatter, to winnow’ 39x negative; 2220 zeroa ‘arm’ (willpower), where -az is matrix-power; so we keep it “eden-power”,
context:
addressing like how you and we read scripture..? compare next line; the line seems to promise, that “when telling scripture the right way, the realm is changing”, read – eden is like being installed “step by step, behind our awareness”, as per “… if you understand my words, then I back you up” (page); we added (as) for continuity;
line,
“thatsurely (as) / precept (concept) / toon precept (concept) /, precept (concept) / toon precept (concept) /, line (straightness) / toon line (straightness) /, line (straightness) / toon line (straightness) /, (for?) here – a bit (eden-power) /, (and?) there – a bit (eden-power) /; +
11
that in·deriding-ones-of lip and·in·tongue another he-shall-speak to the·people the·this
For with stammering lips and another tongue will he speak to this people
- – ‘stammering (deriding)’, H3934 laeg ‘jesters’ 1x; laag ‘to mock’ 19x, but this isn’t about “incapability” but about “a foreign language”,
context:
it can hardly be “the 144,000” who will have this other tongue: because only in next lines the axis will return (bringing fórth the 144,000) – so who is this “he”…? as “the handful (leading-) souls who do read scripture right”..? compare line 14, below;
line,
“thatbecause / inby – mocking – lips (language) / +
and inby – another – tongue / he shall speak (in the right order) / to / these – people /;
12
whom he-said to·them this the·resting-place give-rest-you! to·the·faint-one and·this the·respite and·not they-will to-listen-of
To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear
- – ‘rest’, H5117 nuach ‘rest’ 67x; same as Shiloh?
- – ‘refreshing’, H4774 marge-ah ‘repose’ 1x; from -raga (but -ra is neg., violent cluster), 7281 rega ‘moment’ 23x (glyph AT?),
context:
the “rest” in question must be related to (eternal-) rest, which is nothing else but a description of eden; it must be intended alike “(the right understanding of these concepts) show that the rest is coming soon”, which is the only remedy for ‘the tired one’, word used relates to -aph, ‘nostril’, the (soul’s) lack of life very well described, for these times,
line,
“to them – (to) whom – he said /, this / resting (-place, to have eden) / (will) give-you-rest! / to the faint one /, and this / (is) the moment /, andbut nót / they will / listen /;
13
and·he-becomes to·them word-of ieue instruction to·instruction instruction to·instruction principle to·principle principle to·principle bit there bit there so-that they-are-going and·they-stumble backward and·they-are-broken and·they-are-trapped and·they-are-seized
But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, [and] there a little; that they might go, and fall backward, and be broken, and snared, and taken
- – ‘fall’, H3782 kash-al, ‘stumble’ 63x, into Cush (torso)
- – ‘taken’, H3920 lakad ‘captured’ 120x; no other but Lek-ah [Er was the father = Ur = Õn],
context:
- 1) we do not consider this to be said “to them”; and only next line says “listen!”,
- 2) we interpret the line as “becáuse this handful keep telling what scripture really is about, many fleshy leaders start to stumble even more”..? in the notion that, while telling these concepts, “reality is being changed behind the screens, at this very moment” – until the moment she will break through: which is an important notion for us, in order to keep holding on;
line,
“and it becomes (to pass) / the word (in the right order) of – IEUE – toabout them /, precept (concept) / toon precept (concept) /, precept (concept) / toon precept (concept) /, line (straightness) / toon line (straightness) /, line (straightness) / toon line (straightness) /, here – a bit (eden-power) /, (and?) there – a bit (eden-power) /, so that / they are going / andbut they stumble (by the torso) / backwards (dimensional background?) /, and they are broken (by matrix-speech for Watercourse?) / and they are trapped (by the snare in the gate) /,and they are (being) seized (by Õn) /;
14
therefore hear-you! word-of ieue mortals-of mocking ones-proverb-quoting-of the·people the·this who in·Jerusalem
Wherefore hear the word of the LORD, ye scornful men, that rule this people which [is] in Jerusalem
- – ‘scornful’, H3944 latson ‘scoffers’ 3x (ts-term), no root; as -ts+nothing? “ts is nothing”, that is the scoffing? then we must know at some point what is the -ts;
- – ‘rule’, H4910 mashal ‘rule’ 40x, also Gen.1;
context:
interlinear factually tells “ones telling one-liners”, the context is still ‘Ephraim’, read here, “the many fleshy christian leaders”; we could not insert the mocking context for lack of space but see above, basically telling “they don’t even believe what they say (preach)”; implying, that thése are the ones “who made a pact with sheol”, next lines…..
line,
“therefore / hear-you! / (you) mocking – mortals – (as) the ones ruling (by oneliners) – these – people – who (are) – in Jerusalem (this earth) / +
the word (in the right direction) of / IEUE /;
15
that you-say we-cut covenant with death and·with unseen we-madedo public-treaty
scourge overflowing that he-passes not he-shall-come-on·us that we-placed lie refuge-of·us and·in·the·falsehood we-are-concealed
Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:
- – ‘sheol’, H7585 sheol ‘underworld’, t’uat – interestingly, the term isnt listed before Noah; related is Saul (shaul), the type body the t’uat produced; as ABZU, see next line,
- – ‘agreement’, H2374 choz-eh ‘seer’ 23x; related to the sight-glyph SAÁ; in no form appears any term like ‘agreement’, because it’s another theme here;
- – ‘whip’, H7752 shot ‘whip’ 11x, shayit ‘oar (of boat)’ 2x, unclear; Nahum 3 connects “the sound of the whip” to “the quaking by the cherub-wheel”, as the auph (wheel) which is in Õn, until now; the whip is the axis (mt) lifted-up “after the manner of Egypt” (the narmer vignette in Is.10, page); altogether as “eden-axis in the right position”?, see last lines of this chapter,
- 2) we find Akk. shuttu ‘dream’ (sic, dream-vision), shutukku ‘sanctuary of the goddess Ningal, cella, bedroom, pit, wadi, stream, cavity, treasure” (split-off watercourse), shutû ‘warp (twist in a shape)’ (wick-H’?), shutûmmu ‘storehouse’, shûturu ‘excellent, great, built high’, shûteshuru ‘to make straight’ (read: another angle?) to make vertical’, shûte’ulu ‘to wring the hands’ (new-hand and serpenthand?), shûtanuhu ‘to enclose, confine, cage’, shetu ‘net’; shattu ‘year’ (sic) ‘situ ‘to rise, to swell, to raise’;
- – ‘overflowing’, H7857 shataph ‘overflow, to rinse, wash off, overwhelming’, in Lev.6 is a line, where “the brazen pot (where the meat was cooked in) shall be scoured and rinsed”; not with the same words used, but perhaps the same idea – as “purify”, per glyph UÃB; that is a “cleaned horn (axis)”, here the theme is álso ‘axis’, for the dimension (‘waters’),
- – ‘pass through’, H5674 abar ‘pass over, pass through’, to -eber ‘dimensional side’
- – ‘falsehood’, H8267 sheqer ‘false’; used in many situations but the core must be ‘false reality’;
line change:
we placed one word into past – the “he-passes” [2nd version in interlinear is “he-is-passing”], because a few lines further, similar theme is addressed: but the difference is, that here, “previous leaders are not afraid – since they live in this (matrix,abzu) reality: and do not take serious that what is said in Revelations will happen” while next lines will describe how it indéed returns; hence we had to make it here a “has been passing over to the other side”;
covenant context:
the expression is ‘to cut it’ (to make it); related to the (one) cherub being slaughtered, fitting the Abzu theme here; the same “(masterful) covenant” is used in Daniel 9:27; and see Abraham (page) for the restoration of the cherub,
line,
“thatbecause / you-say / ‘we (have) cut – the covenant / with / death /, and – we made – ‘sight’ – withby / the unseen (abzu or abt’u) /, thatbecause / he – the purifying – whip – passed over (dimensional side) / (and) nót / it shall come down upon us /, thatbecause / we set / the lie (false sight) / (being) the refuge of us /, and inby falsehood (false reality) / we are hidden /;
16
therefore thus he-says my-Lord ieue behold·me! he-lays-foundation in·tziun stone stone-of test corner-stone-of precious-of foundation being-founded the·one-believingnot he-shall-hurry
Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste
- – ‘stone’, as -abn; we think in glyphs as -IT, “place-T of the most-beautified-soul-adam”, which went Up in their inversed new-hand, and now returns (perhaps hence ‘tried’); originally at the place of the original-adamite-throne; that the term is ab+n includes the -ab ‘whiteness’ (as in Laban, Libanon) but then ruled by eden (see Abimelech, end of page); compare term to ab-zu (sheol), since they had that tile, until now, they could make their “mixtures” as glyph AB- ‘ivory, leopard, etc’ and it’s inversal -BA spirit-souls (Abaddon theme);
- – ‘haste’, H2363 chuwsch, ‘haste’, fig. ‘be eager, ready’, chiysh ‘soon’; no further root;
context:
last line kept on giving problems, because impossible: in almost all of that cluster, the used term is ‘haste’, and it is a sin for a believer “to nót haste” (meaning that this matrix would go on, forever); so the context must be “for the believer it cannot happen soon enough”,
line,
“therefore / thus / he – myLord – IEUE – says: / behold-me (just watch me)! /, he – the stone-tile – is (being) placed – in tsiun (mountain) /, the – tried – stone /, (being) the precious / foundation / (being founded) /, (for) the one believing / nót / it should (be) soon (enough) /;
17
and·I-place judgment to·measuring-tape and·righteousness to·plummet and·he-shovels-away hail refuge-of lie and·concealment waters they-shall-overflow
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place
|
 BBC |
- – ‘sweep away’ H3261 yaah ‘sweep away’, 3257 ya ‘utensil for cleaning the altar (some type of shovel, hence interlinear)’,
- – ‘lie’, H3577 kazab ‘lie’, especially as “to speak a lying divination”, the divination related to “false sight” (as the ‘seeing by the T’uat’, in next line),
- – ‘hiding place’, H5643 cether ‘secret, covering, etc’,
context:
the ‘hail’ as glyph SHENÁT, likely as eden’s protective dome around the shared-root (as the original adamite-throne); note how here indeed “(waters) overflow”,
line,
“and – I set / judgment / toby the plumbline (eden’s dimensional Vector) /, +
and righteousness / toby the plummet (dimensional centre) / and he – the hail – sweeps away / the refuge (abzu or abt’u) of / the lie (false sight) /, and the (eden-) waters – shall overflow – the secret place /;
18
and·he-is-sheltered covenant-of·you with death and·public-treaty-of·you with unseen not she-shall-stand-firm scourge overflowing that he-is-passing and·you-become to·him to·tramped
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it
- – ‘disanulled’, H3722 kaphar ‘to sprinkle, to cover, to pacify, to pardon, atonement, appease ‘ 104x,
context:
it really writes ‘seeing’, which is indeed a ‘she’; as “intuition (inversed-hail)”, glyph SAÁ; line a and b are not ‘repeating lines’, with the same theme, because of the ‘not’; see line 27 where the axis theme returns,
line,
“and he – your covenant – with – death – is anulled, and – nót – she – your ‘seeing’ – withby – sheol (abzu) – shall rise (on high) /, thatbecause – he – the whip (right positioned eden-axis) – passes over (dimensional side) /, +
and you become – to (be) trampled – toby him /;
19
from·as-often-as to-pass-of·him he-shall-take you that in·the·morning in·the·morning he-shall-pass in·the·day and·in·the·night and·he-becomes but agony to-explain-of shmuoe
From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only [to] understand the report
- – ‘only’, H7535 raq ‘only, but, even, nothing but, at the least, etc’,
- – 2113 zeva-ah; not the -az ‘matrix-power’, but seems to be eden’s, now,
- – ‘report’, H8052 shemu-ah ‘report, news’; 8085 shama ‘to hear’, shum,shem ‘name’,
context:
- 1) the “the morning” is written twice, making “the day” the time between morning and night, per theme of “the matrix-night (we are in) by eden’s-day” will be anulled (and factually, we will start by Genesis 1 again..); this appears to be a “daily” event – which must be directed and maintained (at least during the interval); compare how théy maintain the present situation, through the locusts stealing every (matrix-) morning an (adamite-original) female gorgious (see page);
- 2) the dawn appears to relate immediately to ‘the name’, as character – likely of IEUE;
- 3) this must be related to previous line 8 for the ‘who will tell the report’
line, still said to those who cling to Sheol,
line,
“fromfor as often as / it passes over (dimensional side) / it shall get fetch / you /, thatbecause inat the eden-dawn (eden’s dimension) /, +
inas the morning (of eden-dawn) / it passes over (dimensional side) / in the day / and ininto the (eden-) night /, and it becomes / nothing but / terror (eden-power) / discern(ing) / the report (the name) /;
20
that he-is-short the·berth from·to-overstretch-oneself-of and·the·blanket she-is-narrow as·to-collect-oneself-of
For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it]
- – ‘bed (berth)’, H4702 matstsa 1x (double-ts); (yatsa ‘to lay, to spread’), seems interlinear uses the word ‘berth’, which is “wharf, dock, moor (all for a ship)”, which in óur context makes perfect sense — perhaps as glyph MENÁ, KHESEM shrine? though we can’t locate the term – 4672 matsa ‘to find’; mots ‘chaff’, mats-ah ‘drained’, matstsa ‘strife’; 4682 matsts-ah ‘unleavened bread’, so how come ‘bed’ is close to ‘bread’?
- – ‘shorter’, H7114 qatsar ‘to reap, to harvest’ (ts-term), only by very much implication ‘shorter’,
- – ‘blanket’, H4541 maccekah ‘molten (+image)’, 28x; only once valid as “molten dimensional Veil”, per Is. 25, but you can’t make ‘bed-sheet’ from this;
- – ‘stretch’, H8311 sara ‘overgrown, deformed (both in physical)’, sar-cluster ‘prince’, negative,
- – ‘narrower’, H6887 tsarar ‘adversary, bind up, besiege, etc’ 52x, (ts-term), Tyre+ar? root: bind-up,
- – ‘wrap’, H3664 kanas ‘to gather, collect’ 11x,
context:
the ‘molten dimensional veil’ perhaps as the ponytail in diagram; we write them down now – but perhaps later on the concepts get more clear;
line,
“thatbecause / he – the mooring-place (?) – is reaped / from to be (being) deformed /, and she – the molten dimensional veil (dome?) – is bound-up / asby to be gathered together /;
21
that as·mountain-of Perazim he-shall-rise ieue as·vale in·Gibeon he-shall-disturb to·to-do-of deed-of·him alien-one deed-of·him and·to·to-serve-of service-of·him foreign service-of·him
For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act
- – ‘Perazim’, H6559 peratsim 1x, (ts-term), -im must be ‘double’ here, from parats, ‘spread out, break forth, break through, etc’, 50x; we consider as counter
against pharez- ‘the breach’; “mountain of double spreading out” - – ‘Gibeon’, H1391 gibeon, canaanite royal city, per Joshua 10; “greater then Ai” and “and all the men thereof were great (=masterful gibborim)”; “only the peoples of gibeon made peace with israel”; geba- ‘hilly’,”pool in Gibeon”; doubled-pool glyph SHESH?
- – ‘strange (alien)’, H214 zuwr; Hosea seems to link it with ‘the dead-bodies KHAT’, for it says that “they have born strange children” (compare Akhenaton two children);
- – ‘strange (foreign)’, H5237 nokri ‘foreign, stranger, adulteress’, Tao-feminine-related? nakar ‘recognize, acknowledge, respect’; naka/neka ‘smitten, scourged’, from -naga, snake? Zeph.1 links it to “the garment (-body) of the princes”,
context:
following upon previous line, we can feel that the ‘double mountain’, the repeated ‘strange’ (and double pool) are linked, perhaps combined with the dual-realm; but it’s all too technical for us,
line,
“thatbecause / he – IEUE – shall rise (on high) – asby the mountain / ‘to doubly break forth’ /, asfor the valley / inof the pool (doubled-pool?) / it shall tremble / +
toby to do of / the work of him / toas the foreign / work of him /, and toby to serve / his service (to cultivate) / (being) the strange (Tao-feminine?) / service of him /;
22
and·now must-not-be you-are-smocking lest they-shall-hold-fast bonds-of·you that conclusion and·one-being-decided I-heard from·with my-Lord ieue-of hosts on all-of the·land
Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth
- – ‘mockers’, “titlowsasu” said from H3887 luts (ts), “to mock (by wrongly interpret)”, we had that one (related to Thoth); but the term is too weird to can trace back;
“and now / (it) must not be / (that) you are mocking (?) /, lest – the bonds onupon you – hold (you) tight /; thatbecause / i heared – from withby – myLord – IEUE of – hosts – destruction / andas one (having) been decided / +
onupon / all of / the land (in outer-court) /;
23-24
give-ear-you! and·hear-you! voice-of·me be-attentive-you! and·hear-you! saying-of·me?·all-of the·day he-is-plowing the·one-plowing to·to-sow-of he-is-making-open and·he-is-harrowing admth·u ground-of·him
Give ye ear, and hear my voice; hearken, and hear my speech Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
- – H2790 charash ‘cut in, engrave, plough, devise’ (to plot, to keep or be silent),
plowing context:
we are always sweating “who is who” in segments like these (as with the spells); we consider this plowman to be Pteh’, because this “engraving-cluster” is Negative; combined with the ‘ploughing into adamite-ground’. This description is different as for example “I had a vineyard”, where “stones are thrown out” etc;
context:
when is said so clear “listen you!” then a sécond meaning is intended here; we miss very much the “not” here and there is only one questionmark; causing it a difficult running-line as introduction;
line,
“give ear-you! / and hear-you! / my voice /; be attentive-you! / and hear-you! / (what I am) saying: / (is) – he the ploughman – plowing – all of – the day – tofor to sow /, and (is) he opening / (and) is he harrowing / he the adamite-ground? /;
25
?·not if he-makes-equal surfaces-of·her and·he-scatters sesame and·cumin he-is-sprinkling and·he-places wheat chief-crop and·barley one-being-indicated and·spelt boundary-of·him
When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place?
- – ‘sesame’ H7100 qetsach ‘black cumin, dill’ (ts-term) 3x (only in this chapter); qets ‘the end’ (?), qats-ah ‘to scrape-off’, used in leprosy – as scrape-off (white plaster), the latter being a component of their realm (related to their ‘white’, since leprosy is white), qatseh ‘the end of (a period)’, many; first use as “course of time”, at Cain,
“the end of all flesh has come”, at Noah; - – ‘cumin’, H3646 kammon, said ‘cumin’ 3x (all this chapter); small root; H3644 kamo “be alike, like, according to’ (as comparison) 140x (?); perhaps linked to the spice H7076 qinnamon 3x, sweet smelling; kam-ah ‘to yearn for’ 1x;
- – ‘wheat’, H2406 chitt-ah ‘wheat’, usually eden’s (as opposed to spelt and corn); always related to pure physicality; 2400 chatta ‘sinners’ 19x (sodom males, so chatta is ‘mixture’), chata ‘sin’ 238x; we can’t see more (and why chetem-seal close to this cluster…?),
- – ‘principal’, H7795 sowr-ah ‘perhaps row or ring’ 1x; 5493 sur ‘depart, turn aside etc’ 300x,
- – ‘appointed’, H5667 saman ‘place’ 1x; 5561 sam ‘fragrant’ 16x, but quality of barley; adjective,
- – ‘spelt’, H3698 kussemeth, ‘spelt’ 3x; glyph BAT’T? made by new-hand; said from kasam (glyph KHESEM shrine?); kasam ‘shear, trim’ 2x; H3680 kas-eh ‘covered’, 150x, first use at noah (waters covered) = khesem-shrine? in all egypt plagues ‘(frogs) covered’, seems negative; 3678 kisse ‘throne ‘136x, seems a contested place because also ‘throne of david’ and even ‘sapphire throne’,
context:
this is the maximum we could pour out of these lines: there is a parable in NT, where “a man at night sows strange seed between the wheat”, this must be the same idea – the “cumin and fitches” are Pteh’s, (through Adam), perhaps cáusing that the “barley and wheat” end up as “spelt” at his border – which must then be the Rephaim-valley which will be reaped soon (see page); several spells also address this ‘wheat VS spelt’ theme, but is a tricky concept, for us;
line,
“(is) (it) not /, ifwhen / he makes equal / her (!) surface (of adamite-ground) /, and – the seeds (of matrix-whiteness) – he scatters / and – he is sprinkling – the seeds (to be similar) /, and he places / the turned-aside – wheat (eden-physicality) / and – the one fragrant – barley / +
andas the spelt (mixed-physicality) / (at) his border? /;
26
and·he-is-disciplining·him to·the·judgment Elohim-of·him he-is-directing·him
For his God doth instruct him to discretion, [and] doth teach him
line context:
- 1) we saw before that ‘adam is under a spell, and works for them’ (page); there are two “he’s” in this line – one as the deity, the other one as Adam,
- 2) the “judgment” is ‘the present situation’ (of the wheel plowing the adamite-ground, as the situation which Adam helped to create), which will be undone in next line 27,
line,
“andfor – his deity – he is instructing him (adam) – (and) he is disciplining him – tofor the judgment /;
27
that not in·the·spikes he-is-being-threshed sesame and·wheel-of cart over cumin he-is-being-cturned-around that in·the·rod he-is-being-beaten sesame and·cumin in·the·club
For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.
- – ‘treshing instrument’, H2742 charuts ‘sharp threshing instrument’ and derivatives (ts-term), copied as T’EM-slide? Joel 3 “valley of decision (instrument)”, also ‘sharp’ countering SEPT’?
- – ‘treshed’, H1758 dush ‘tresh, tread’ 14x,
- – ‘wheel’, HH212 ophan ‘wheel(s)’, also of cherubs befóre it got stolen (later named glgl when returned), ophan in -aph cluster ‘nostril’;
- – ‘cart’, H5699 agal-ah ‘cart’ (not so much ‘chariot’, that is theirs), including the -gl;
- – ‘turned about’, H5437 sabab ‘turn about, go around, surround, etc’,
context:
we do not know what the line is trying to tell; though Rg-Veda mentions the (upright standing) millstone, likely the upside-down cherub-wheel, we can only guess the concept of what might be going on – we cán read that the situation will change – per axis; but wouldnt know why an axis would beat any ‘seed’ (probably ‘light-particles’);
line,
“thatfor / nót / the seeds (matrix-whiteness) – it (will) (be) treshed – inby the sharp threshing-instrument /, andnor the – cart – wheel (cherub-wheel, nostril) – (will) (be) turned-around -over / the seed (to be alike) /, thatbecause(instead,) – – in the axis (mt) – the seeds (matrix-whiteness) – and the seed (for to be alike) / +
it (will) (be) beaten – inas the birthsceptre-axis (Watercourse, shbt) /;
28-29
bread-grain he-shall-be-pulverized that not to·permanence to-thresh he-is-threshing·him and·he-rumbles glgl roller-of cart-of·him and·horsemen-of·him not he-is-pulverizing·him moreover this from·with ieue-of hosts she-comes-forth he-makes-marvelous counsel he-cmakes-great reality
Bread [corn] is bruised; because he will not ever be threshing it, nor break [it with] the wheel of his cart, nor bruise it [with] his horsemen This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working
- – ‘bread’, H3899 lechem ‘bread’, many – but ‘bread’ only came áfter the fall, and many glyphs as ‘cake’, so in reality Negative, as mixed-baked-construct, using ‘fire’ to obtain it (furnace); compare “the cakes offered to Tammuz” (Osiris); lacham ‘to devour’ 177x, etc, the line does *not* use the term ‘grain’,
- – ‘bruised’, H1854 daqaq ‘crushed, pulverized’ ‘,
- – ‘break (rumbles)’, H2000 hamam ‘make a noise, move noisily, confused’, ‘to put in commotion’, hum ‘roar, uproar’, hem ‘to be alike’ many;
line context:
we saw that “horsemen” are the matrix-spirits as physical mixture; when the bread is pulverised, then “the concept of mixture is” – but eventhough that concept is done with, it seems that the new-wheel (glgl) will still keep the ugly spirits alive, keep their mixed physicality alive (until ‘they will eat eachother’, as per a previous page..?);
line,
“he – the bread (mixture) – shall be pulverized / thatbecause / nót / anymore / he (adam) (will) (be) treshing it /, andfor he – the (new-) cherub-wheel (glgl) – (of) his cart (construct by IEUE) – rumbles /, andyet – he (the new-wheel) – (is) – nót – pulverising – his horsemen (ugly spirits made by adam) /; moreover /, this / from withby / IEUE of / hosts / she comes forth: / he makes wonderful / counsel / (and)
he makes excellent / reality /.