Zechariah 7 – destroying the sumerian tree of life

d) Zechariah 7 – destroying the sumerian “tree of life”

as sanctuary of the KA-double and BA-spirit /
two hands theme [also in the book of Daniel]

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,
note: we only get but further behind in posting the parts already prepared, but the contexts presented by scripture are so required that we have little option as continue these, first,

and·he-is-becoming in·year-of four to·Darius the·king he-became word-of ieue to Zechariah in·four to·the·month the·ninth in·Kislev
And it came to pass in the fourth year of king Darius, [that] the word of the LORD came unto Zechariah in the fourth [day] of the ninth month, [even] in Chisleu

  • ‘kslu’; as “the ninth month”, yet no etymology nor connotations given; the only other occasion is in Nehemia, where he is in elamitic Susa (see Ka-bull pic in previous chapter), we can but find Akkadian kîsu, “reed” and “money-bag” (field of reeds and leather bag?), or kûssu, “chair, throne”; kûśu, “cold, winter, ice, frost”; kiśśu, “bundle of reeds”; kiśu, “herder” and “platform, supporting wall” (latter sumerian kisa); kissu, “part of a plowshare”;
  • 2) kisallu, “courtyard”, kisalluhu, “courtyard-sweeper”; kãsu, “goblet, bowl”, k!aśû, “winter, cold”, kasû, “to balance, weigh, weigh out, to bind, display”; and compared to the importance of “the ninth month” in Haggai, we must assume that “the ninth month is the judgement month”; per cluster “to weigh, balance, throne, court” above;

“and he is becoming / in year of / four / to Darius (title) / the king, / he became / word of / IEUE / to / Zecheriah (eden-masculine), / in the fourth / of the ninth-month / in Kslu (in judgement-month);”

and·he-is-sending Beth-El Shar-Ezer and·Regem~Melech and·mortals-of·him to·to-beseech-of faces-of ieue
When they had sent unto the house of God Sherezer and Regemmelech, and their men, to pray before the LORD

  • ‘had sent’, “to send, let go, dismiss, send out, stretch out, extend”, H7971,
  • ‘house el’, as “the house of the deity”, and not God’s house, see the extensive next note:
  • ‘sharezer’, said to mean “prince of fire” (as Persian), foreign word; he is mentioned in a chapter which is exact the same in 2 Kings 19 as well as Isaiah 37, addressing “the Assyrian emperor, to don’t dare attack Jerusalem” (and see below), and he reason given for the refusal is related to “not blocking the 144,000 adamite souls to meet their adamite originals”. The Assyrian emperor is then killed by his two sons, while he prays to his deity Nicroch,

a) Sharezer or Shareza, the one son,
Akk. êzzu, ‘furious, hot angry’ (goat), aśru, “place, country, underworld”, aśãru, “sink down, to cover, veil, spread over”;

2) sarru, “false, criminal, fraudulent”; sãru, “to whirl”, sêru, “to rub
(anoint?)”, śarru, “king”, śarû, “rich, perfect”; śãru, “storm”;
but any sane Assyrian king would not use Persian, nor being derived from hebrew (impossible); the “king (prince)” would likely being part of the name, but we have the other brother too (see next), so we chose “storm of fury”, as powerful title (without knowing it is Azazel/goat?), congruent with the name of the óther son; (where we saw previously that “fury and goat” refer to to Apollo/abaddon as the Ba spirit-soul; also as the weapon Sharur (probably the original, see next), said to mean “smasher of thousands”);

b) Regem-melek, the other son, melek as “king” (prince), but again: to try derive the term from hebrew is nonsense; we found
2) mêlû, “top of a tree, high, altitude”, milku, “understanding, counsel, intelligence”, malãku, “to counsel, to give advice”, (no, not ‘to advise-to sue’), mãlaku, “march, passage”, mãliku, “counselor”, “the voice of intelligence” could be a proper name for a prince; but also, in accordance with his other son, “the battle-cry to march”;

the other name of him given is Adremelech, from Adar, also known as Ninip, who is Ninurta (in the sumerian tablets, Ninurta is the hero who destroys eden); his weapon is the mace called Sharur (see above) and it is capable of speech and can take the form of a winged lion. The weapon provides crucial intelligence to the hero (compare above understanding, counsel, etc), in order to can destroy the moster Asag (Adam). Put together, the Ka-double went to destroy eden, having the right to do that because of the Ba-soul (the mixture as leopard) or to re-install the mixture. Either way these both are linked, BA and KA,and we think we have enough legal ground to use these terms below,

c) Sennarachib (the emperor),
either “Sin multiplied brothers” or “Sin has replaced the brothers”, as conflicting interpretations; Sin is “the moon-god” as progenitor of Rã (Sin bore by Ningal this sun Rã, see Mahabharata part, in which however the sun causes that), perhaps as Varuna; we skip for now this side issue;

d) Nisroch,
the deity to which Sennarachib was praying, read: serving (see top picture, to right); depicted as a muscled male with hawk head and wings (and compare KA and cherubs); in many reliefs he sprinkles their tree (of life) with water; and they reappear in the picture of the sumerian tree of life, below the previous.

The name is “eagle” in arabic (useless for us, ‘arabic’); but in Akkadian as naśãru, “to reduce, receive, deduct, etc”,
naśu, “to move away, far, distant”, “raise, carry, bear”, naśãru, “to guard, protect, to wach” (watcher); neśû, “lion, bull, wild bull”,
niśu, “people”, ruu, “friend, companion”; re-u, “shepherd”,
requ, “distant, long lasting, profound”, ruqqu, “cauldron”, “to press (oil)”,
riqu, “aromatic substance”,
raqqu, “turtle”, The whole term may have been “Watcher”, but also “bull shepherd” or some version, because several terms would suit the character of this being. The point is that it is the temple of this main deity, as “house of the KA (and BA) spirits”, being their tree of life.

  • ‘mortals’; the interesting term en-oshe here (Henoch-related); as “man, mankind, multitude, mortals” but also as “men of renown”, Gen. 2, the Anunna-giants; the reason that Henoch has the same name must relate to the pre-deluge type bodies (as opposed to the post-deluge solarplane ones);
    the root of this word is “sick, incurable”, read: glyph KHAT- “dead bodies”, aka Anunna / Giants;
  • ‘to pray’; H2470, “make weak, be weak, become sick, be pained, worn-down, etc”; we tell you, that in all other instances this word is used as such – except here: implying that the ones who translated these verses, did so under supervision óf the dead-bodies themselves, as in many instances; gambling that ányway no modern adamite soul ever would question the “translation”…. – we bet?

Considering the lineup in the Sumerian mural, to right, the main deities guard the tree (or sprinkle it, like Thoth in the murals of Seti I tomb), the feathered beings must be the Ka-double-bulls; where their powerful wings are depicting the upright-arms of the Ka-double glyph (and compare the raising of the arms of the manchild, later on). Likely the Assyrian pantheon shifted a bit from the main deities to the Ka-doubles, as their most favourite theme;
“and he (God’s word) is dismissing / the deity-house (of) / the Ba spirit-soul / and the Ka-spirit-double, / and the Anunna’s of him / (are) being worn-out / (by) facing / IEUE,”

to·to-say-of to the·priests who to·house-of ieue-of hosts and·to the·prophets to·to-say-of I-shall-lament in·the·month the·fifth to-be-sequestered as·which I-did this as·what? years
And to speak unto the priests which [were] in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

  • ‘weep’, “shed tears (+essence), weep, lament,
  • ‘separating’, H5144, “to separate oneself”,
  • ‘prophets’; the term not making much Sense here, because the stop-line of this stanza is definitely “IEUE” — so “prophets” should be added after “priests”, but is separate here; neither it can read “the priests….ás the prohets; saying”, please see further on the theme of “transponding”; hence we used the term in it’s meaning; they are the Watercourse’s words (to be repéated, later on, by the 144,000 priests); and if you read closely, it is a very open and sensitive line, to be treated with much respect; because of the character of the line: “the Watercourse has been crying for many years”…….
  • ‘fifth month’; we added the “as”, for contextual reasons, please see next verse, and we switched the “for” to be in front of “this”, but did not leave the word out; continuation of line: just before, the words dismissed the KA and BA;
    now, the word speaks to the 144,000 (still using the word “saying”); and in néxt line the 144,000 will need to tell to the peoples on earth (when the line starts with “say you!, as exhortion to them) “that the Watercourse must nót need to cry again like in the previous era”,

“(and the word) saying / to / the priests (144,000) / who (are) / of the house of / IEUE, / and as / the divine words pouring forth abundantly, / saying, / should I weep / (+as) in the fifth-month / being seperated / as which / I did / (for) this / many / years?,”

— transponding (as stepdown) the above to the language of the peoples upon earth —

and·he-is-becoming word-of ieue-of hosts to·me to·to-say-of
Then came the word of the LORD of hosts unto me, saying,
say-you! to all-of people-of the·land and·to the·priests to·to-say-of that you-fasted and·to-wail in·the·fifth and·in·the·seventh and·this seventy year?·to-fast you-fasted-to·me I
I Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me?

  • ‘peoples of the land and priests’: here together (compare verse above), the “priests” being the believers, the people all other adamite souls;
  • ‘seventy years’; perhaps as 70 Jubilee years (comp. Daniel) as 70 x 50 = 3500 years?
  • ‘fifth and seventh’; in previous verse, the Watercourse’s hurtful day is “the fifth”, implying (per context) that “it was the day the split-off Watercourse was made by them”, as per glyph UAG (festival), perhaps as their starting to fabricate our present bodies (crucifixion is in the fifth month..?); and “the seventh” can be related to “the festival of booths”, where the solarplane was completed (glyph H’EB-, ‘completion of the solarplane’), where in the booth-festival the number of bulls go down from 14 to 7 — as the 7 ÁAT-regions, which they doubled to 14 ÁAT’s; either way – this line tells an amazing tender and deep context –
    “the Watercourse cried because of a lóss…. ever from the fifth until now, for many years… – to which He says, “you fast the fifth and seventh, but do you know why you do that? – because wé do that (the Watercourse and I), being Hurt seeing the adamite souls being devoured and sucked-out-empty… instead théy drink and are eating..”
    .. do you see the amazing context here, of a most personal revelation about feelings..? The context here must be, that “having the mouth shut (fasting)” implies “no speaking of the mouth” (to create the dimension); the Watercourse saying “I cry from the fifth month” (when the split-off Watercourse was made by them..?), and in the “seventh (month) their “festival of the completed solarplane”, glyph H’EB, was established..?);

“say you! (the 144,000) / to / all of / the peoples (mixed souls) of / the earth (sic), / and to / the priests (adamite believers on earth), / saying, / that / you fasted (had the mouth shut) / and mourn (-ed) (of guilt) / in the fifth / and in the seventh, / and that / seventy / years (long), / to fast / (as) you (were) the fast (to) / Me? ”

and·that you-are-eating and·that you-are-drinking?·not you the·ones-eating and·you the·ones-drinking
And when ye did eat, and when ye did drink, did not ye eat [for yourselves], and drink [for yourselves]?

  • ‘to eat’, H398, “to devour, be devoured, burn up, slay, destroy”; that is, “by them KHU-spirits”,
  • ‘drink ‘; H8354, if we keep the same negative context (because of the stanza) then the colour must be “them getting drunk fróm the adamite soul”, many spells have this theme, “to drink, get drunk”, we fail a bit to find the right expression;
  • ‘not’; we did not skip the word, but for english put it in this form (or “instead of yóu as the ones eating, etc):
    the context makes absolute sense, and fits the reason whý the Watercourse weeped; yet we changed the (because) instead of (and) for continuation;

“(because) that / you are devoured / and that / you are being drunken-upon, / (instead of / not) yóu / (as) the ones eating / and the ones drinking? “

the situation is now being transponded to the adamite soul and her surroundment, upon earth —

?·not the·words which he-called ieue in·hand-of the·prophets the·former-ones in·to-become-of irushlm Jerusalem one-being-indwelt and·at-ease and·cities-of·her round-about·her and·the·Negev and·the·low-foothill being-indwelt
[Should ye] not [hear] the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when [men] inhabited the south and the plain?

  • ‘called, cried’; H7122, “towards, to meet, opposite to, be made to meet, cause to happen” not exactly ‘cry out’ because “the said words often follow immediately”, isn’t the case here,
  • ‘words’; it are words but also “promises”, for context we chose the latter,
  • ‘former’; ultimately head, beginning, start, etc;
  • ‘jerusalem’; as the represent of the eden-mountain on this earth,
  • ‘south’ (negev desert): as “parched up land”, perhaps “the land (south) under their rule, until now”,
  • ‘plain’; as H8213, “to humiliate, to be depressed (in rank), cast down, make low”,
    connotation is to the ravine ÁNT, (Is. 32), so rather “valley” as plain;
    about the transponding: the fact that “jerusalem” is used here, instead of the eden-mountain, indicates that the truths shifted to “this earth” (and particularly the hebrew land, ofcourse), as represent of Eden and the real land South; this transponding as “switching” is not always obvious, but in prophecies there is often this doubled layer, since what is happening on earth is close related to (represents) the progress of Eden
    the above line, as the promise per the directions Ezekiel received, of which tribe would inherit which part of the land; and the moment this will occur, the interval will have started;

“(were) not / the promises / which / he (would) make to happen / (namely) IEUE /, (by) the hand as / the prophets / the ones from the start, / in to become / jerusalem / to be inhabited / and safe, / and the cities of her / around her /, and the negev / and the valley / being inhabited?,”

and·he-is-becoming word-of ieue to Zechariah to·to-say-of thus he-says ieue-of hosts to·to-say-of judgment-of truth judge-you and·kindness and·compassions do-you! man with brother-of·him and·widow and·orphan sojourner and·humble-one must-not-be you-are-extorting and·evil-of man brother-of·him must-not-be you-are-devising in·heart-of·you
And the word of the LORD came unto Zechariah, saying, Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

and·they-are-refusing to·to-attend-of and·they-are-giving shoulder being-stubborn and·ears-of·them they-make-heavy from·to-hear-of
But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.

and·heart-of·them they-place corundum from·to-hear-of the·law and the·words which he-sent ieue-of hosts in·spirit-of·him in·hand-of the·prophets the·former-ones and·he-is-becoming wrath great from·with ieue of hosts
Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts

  • ‘adamant’; perhaps flint, or diamant, but as the link to “the heart and the tile-stone”,
    where this “hard stone” has the root “to maintain the present (matrix) situation”, H8104,

and·he-is-becoming as·which he-called and·not they-listened so they-shall-call and·not I-shall-listen he-says ieue-of hosts
Therefore it is come to pass, [that] as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts

  • the same word qara being used, but now in the sense of “to call out to”, where previously this word was “to cause to happen”

and·I-am-tossing-with-tempest·them on all-of the·nations whom not they-knew·them and·the·land she-is-made-desolation after·them from·one-passing and·from·one-returning and·they-are-placing land coveted to·desolation
But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate

  • ‘the nations’; same word used as “the peoples (of the dimensional background of Saturn), when the theme is about the Sekhet fields; but here used in the same eartly context as previous lines. Yet that this term “the nations” is used as very negative, must be because of “those nations, whose souls are reláted to the Sekhet fields” [compare Egypt], not just “dispersed over adamite mankind”. The clue can be in the addition “..whom they knew nót”.

— — end 1 Zechariah seven

2) context of the “two hands” and the becoming ön hand (as zecheriah lamptand): Daniel 12

and·I-saw I Daniel and·behold! two others ones-standing one hither to·shore-of the·waterway and·one thither to·shore-of the·waterway and·he-is-saying to·the·man being-clothed-of the·linens who from·above to·waters-of the·waterway until when? end-of the marvels and·I-am-hearing aish the·man being-clothed-of the·linens who from·above to·waters-of the·waterway and·he-is-holding-high right-hand-of·him and·left-hand-of·him to the·heavens and·he-is-swearing in·life-of the·eon that for·appointed-time appointed-times and·half and·as·to-be-concluded-of to-shatter-of hand-of people-of holiness they-shall-be-concluded all-of these
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And [one] said to the man clothed in linen, which [was] upon the waters of the river, How long [shall it be to] the end of these wonders? And I heard the man clothed in linen, which [was] upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that [it shall be] for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these [things] shall be finished.

  • ‘others’; from H309, “to retard, to delay”, “after, behind, stay behind” (hinder) the term “others” would be “other-ones” in green version (as many-ones etc), so here is referred to “two staying-behinds” (for lack of proper term), “stay behind in Time”, “two obsolete ones”, but causing to delay; as “two hands”,
  • ‘shores’, as “lip (of the mouth)” -SEPT? vesica?; “edge, border, boundary”,
  • ‘man clothed with linen’; this man dressed in linnen returns in Ez.10, where he is said to go “inbetween the cherubs, and fill your hand with burning coal, and scatter them over the city”
    (as the place of Õn); as similar scene here – the burning coal as Watercourse; the man must represent the manchild (because he is being dressed, compare Joshua getting new clothes and a turban), and next verse of Ez. 10,

and·he-is-putting-forth the·cherub hand-of·him from·between to·the·cherubim to the·fire which among the·cherubim and·he-is-lifting and·he-is-giving to both-hands-of one-being-clothed-of the·linens and·he-is-taking and·he-is-going-forth
…so the fire in the centre of the cherubs, is being lifted – and given tó the “both hands” of the man in linen; as depiction of the new-lampstand;

  • ‘one said’, there is no subject so it should be “it is said”, next word “to the man…”,
  • ‘end’; as “end, extremity”, “event, the time of the end”,
  • ‘how long’, not in kjv, we cannot locate the terms described in green version;
  • ‘marvels’; from H6381; “to seperate, to sever, cleave”, “to make singular, distinguished”, and only then the meanings of ‘marvels’ etc; the context of “asking in a scene how long these marvels will take still” is a bit out of place — especially when not much has occured yet in the scene; “how long (till) the event of / to make singular?”, or, “how long (till) the event of cleaving (the both hands at the shore)?”
  • śwears’, the term related to the Watercourse and seven;
  • ‘him that liveth’; there is ne “he” in the term; the root “to live, as the idea of breathing”, “breathe of life”, as opposed to the “words of breath air NEFU stolen fróm the Watercourse” in the spells,
  • ‘forever’; but root “to veil, to hide, conceal, be hidden”, which is “forever” (so that the words will not be stolen a second time),
  • ‘times’; “a set of time (seeason); a point in time”, “an assembly (of gods)”, from “to meet, to fix, to assemble”, from “to come together at an appointed time”, “to be turned, to be appointed”, “appointed”, “set”, “assemble, gather”;
  • ‘half’, “half, middle (point?), arrow”, (midnight, midst Ex27 – midpoint – ); from “two halves, two”; knowing how often spells use the “dimensional middle” and “equilibrium” as METER- and ÃQ, especially at this area;
  • ‘accomplished’; “to be completed, finished”, “to be past (of a space of time), spent, wasted, come to an end, “time and times and half a time”,
    we start to consider it is some invented hocus-pokus:
    why would they be so unclear, when 2 verses further on is said, explicitly, 1290 days..? why it writes “time, and timeS, and half a time.? Wouldn’t, per supposed logic, the “timeS (mult.)” be in front? “how long (until) the end of the separations” or “how long (until) the event of the cleavings”
    so the manchild is representing “the new eden union of both hands into 1 hand (as the manchild himself, as human)”;
    we added/changed the (and so). for continuation;

whole line:
“and I saw, / I, / judging the deity (Daniel), / and look!, / two / delayers (hands) / (as) ones standing, / one / here / to shore of / the Watercourse, / and one / there / to shore of / the Watercourse; / “and it is said / to the man (-kind) / being clothed with / the linen / who / (is) as above / the water (dimension) of / the Watercourse, / how / long / (until) the the end of / the seperations? / and I am hearing / the man (-kind) / being clothed of / the linens, / who / (is) as above / the water (dimension) of / the Watercourse, / and he is lifting up / right hand of him / and left hand of him / to / the dimensions (heavens around lampstand), / and he is (legally) binding / (in) the breath of living by / forever (to be concealed) / this / for assembled / seasons / and the equilibrium, / and (this) by to be completed by / the destruction of / the hand of / peoples of (multitude), / (and so) holyness / they shall be completed / all of / these,”

we do not say the line as it is now, is faultless –
but at least it does NOT say “destroy the power of the holy people”: but the serpent-hand-construct is destroyed. in green version “destroyed the hand of the (mixed) peoples”,
we consider it as “to not have no longer their tree of life mixing an adamite ór canaanite soul living in the same (physical) body”; and, by extension, adressing their “tree of life as their hand”.

– so the answer to the question “how long will it take”, is not “a time, times and half-a-time”, but “until the construct of the double-serpent-hand is destroyed”,
and “the new hands (represented by the manchild) is assembling the seasons (at?) the equilibrium”.

— end Zechariah seven

13/9 loNe, first version – perhaps the most difficult one, until now

Posted: November 14, 2017 at 1:18 am by loNe
Last Modified: January 4, 2021