#Abarim

[carltonblaylock]

Mount Abarim

Numbers 27:12-14 12 Now the Lord said to Moses: “Go up into this Mount Abarim, and see the land which I have given to the children of Israel. 13 And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. 14 For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their…

[lordgodjehovahsway]

Numbers 27: God Tells Moses To Give Zelophehad's Daughters His Property And Their Inheritance

1 The daughters of Zelophehad son of Hepher, the son of Gilead, the son of Makir, the son of Manasseh, belonged to the clans of Manasseh son of Joseph. The names of the daughters were Mahlah, Noah, Hoglah, Milkah and Tirzah. They came forward 

2 and stood before Moses, Eleazar the priest, the leaders and the whole assembly at the entrance to the tent of meeting and said, 

3 “Our father died in the wilderness. He was not among Korah’s followers, who banded together against the Lord, but he died for his own sin and left no sons. 

4 Why should our father’s name disappear from his clan because he had no son? Give us property among our father’s relatives.”

5 So Moses brought their case before the Lord, 

6 and the Lord said to him, 

7 “What Zelophehad’s daughters are saying is right. You must certainly give them property as an inheritance among their father’s relatives and give their father’s inheritance to them.

8 “Say to the Israelites, ‘If a man dies and leaves no son, give his inheritance to his daughter. 

9 If he has no daughter, give his inheritance to his brothers. 

10 If he has no brothers, give his inheritance to his father’s brothers. 

11 If his father had no brothers, give his inheritance to the nearest relative in his clan, that he may possess it. This is to have the force of law for the Israelites, as the Lord commanded Moses.’”

Joshua to Succeed Moses

12 Then the Lord said to Moses, “Go up this mountain in the Abarim Range and see the land I have given the Israelites. 

13 After you have seen it, you too will be gathered to your people, as your brother Aaron was, 

14 for when the community rebelled at the waters in the Desert of Zin, both of you disobeyed my command to honor me as holy before their eyes.” (These were the waters of Meribah Kadesh, in the Desert of Zin.)

15 Moses said to the Lord, 

16 “May the Lord, the God who gives breath to all living things, appoint someone over this community 

17 to go out and come in before them, one who will lead them out and bring them in, so the Lord’s people will not be like sheep without a shepherd.”

18 So the Lord said to Moses, “Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him. 

19 Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. 

20 Give him some of your authority so the whole Israelite community will obey him. 

21 He is to stand before Eleazar the priest, who will obtain decisions for him by inquiring of the Urim before the Lord. At his command he and the entire community of the Israelites will go out, and at his command they will come in.”

22 Moses did as the Lord commanded him. He took Joshua and had him stand before Eleazar the priest and the whole assembly. 

23 Then he laid his hands on him and commissioned him, as the Lord instructed through Moses.

[cmariottini]

“Moses Went Up To Mount Nebo” (Deuteronomy 34:1)

The Bronze Serpent on Mount Nebo According to the book of Deuteronomy, after Moses declared the law to Israel and after he had finished the composition of the song to be presented to Israel (Deuteronomy 32), the song in which Moses declared God’s faithfulness and Israel’s unfaithfulness, the Lord gave Moses instructions about his death. The Lord commanded Moses to ascend the Abarim mountains and…

[roamwithahungryheart]

So, the title of 3x07 is 'The Strings That Bind Us'.

The psychic's predictions have occurred in chronological order thus far. This episode could be another significant one for Rebecca's journey, 'trusting in the universe', and the cosmic connection between Ted & Rebecca.

How so? Read on.

Rebecca is a name of Hebrew origin meaning 'to tie or bind'. The Hebrew equivalent is Rivkah, which means 'to join, tie or snare'.

In the Hebrew Bible, Rivkah was the second matriarch of the Jewish nation. 'You're going to be a mother.'

The derivative rivakot is used to describe 'teams of cattle'.

Does this mean Rebecca is going to be the matriarch of AFC Richmond, her found family? Or is there something more to it?

The name Rebecca also relates to the Hebrew noun מרבק, meaning stall.

And belonging to the woman is a calf of the stall… (1 Samuel 28:24)

Abarim Publications' Biblical Dictionary states 'The name denotes merely a tying up of cattle, both for their own protection, the establishment of their home and to keep them from wandering off. Within this name lies the notion that individuals are placed together by something higher or smarter than they.'

Another word relating to the wrangling of cattle that just so happens to be a surname in Rebecca's orbit? Lasso.

In classical Latin, the word lasso derives from laqueus, meaning 'noose, snare, trap, bond or tie'.

Coincidence? I think not.

[nonagesiiiimus]

eden's tlt reread: chapter 1, significance of three and Gideon's not-so-subtle biblical parallels

okay... so i lied. i have more thoughts to start off this series! sue me. i will probably continue to have billions of thoughts.

one thing i didn't write about but wanted to talk about desperately (and will continue to talk about) is the religious overtones of TLT. it's pretty overt at times, and also snuck in so many places that it requires a couple takes. there's also a lot to be said about the way tamsyn uses philosophy, ancient mythology/history as well, but that's another post. here's my blindingly bright note that I AM NOT A RELIGIOUS SCHOLAR (just a lapsed Catholic lesbian) so if I get things wrong, please feel free to correct me (with kindness!)

i want to preface my whole close reading with the fact that i believe, like many in the fandom, that Gideon is a Jesus figure. there's a lot of ways this is represented throughout the series so far, along with the roles of everyone else, but here's why it makes sense to me.

Gideon's mother, Commander Wake, is a virgin mary figure. Wake is a descendant of the trillionaires, ie the humans that escaped the death of our solar system and Jod: therefore, she was never resurrected. one can argue that because she was never resurrected, she is free of the sin of necromancy, which lines up with mary being born free of original sin in the bible. just as Mary is born without sin by the grace of God, Wake is born free of the sin of necromancy.

just like jesus, Gideon too was born through immaculate conception: in this case, DIY IVF. when wake implants herself with Jod's sample (yuck), she conceives Gideon- the child of God- without carnal sin, just as jesus was placed into mary's womb by the holy spirit. the reason for Gideon's conception and birth was to be used as a sacrifice to others: Jesus was to save humanity, Gideon to open the tomb by undoing its blood wards with her Jod bloodline.

like Jesus, Gideon dies in sacrifice of love for others, to save them from Cytherea, and then is resurrected from the dead (arguably, first in Harrow's mind, and then by Jod as Kiriona- while neither of these is a true complete resurrection, i think we have reason to believe that that it is going to happen in Alecto when Gideon gets the rest of her soul back in her body).

Gideon's death is very crucifixion-y, and similar to the way Jesus is stabbed with a spear in the sides. It also results in stigmata: Jesus has marks on his body from being nailed to the cross, and Gideon has her stab wounds- both sharing the wound to the heart. another similarity is Gideon's forgiveness of Harrow before her death- very Jesus-like in its pure-heartedness and intention to wash away Harrow's guilt.

as i mentioned in my last post, Gideon itself is a biblical name with a story behind it. plagiarizing myself here: Gideon [in its original verb form] means one who cuts down, Hacker or One Who Hewed Down the Enemy. interesting quote from abarim publications: "The verb גדע (gada') means to hew down or cut off, mostly of religious regalia and holy trees and such. Strikingly, there are no nouns formed from this verb, suggesting that whatever was cut off, was no longer discussed and even cut off from speech itself." & in the naming systems section, tamsyn writes: "Gideon is a prophetic name: someone named their own demise in her" (p. 468).

in the story of Gideon, Christ chooses Gideon, a farmer hiding from the Midianites in his fields, to lead the people of Israel away from idolatry and free from the control of the Midianites. Gideon asks for proof from God that it is really Him, and God performs three miracles for Gideon. once he believes it really is God, Gideon is devoted to God and agrees to lead the Israelites to victory. He destroys the town's temple of Baal, a false idol. Gideon then amasses an army of men to go against the Midianites, and... absolutely wrecks them with a team of 300 men. Gideon has become a symbol of military success of a small force facing incredible odds, and for striking down false idols, and is also considered a saint in the Catholic church.

others: Gideon suffers physically for her entire life for the sins of the Ninth house against the 200 murdered children- torture and beatings the like. i'm sure i'm missing many of these parallels, but one of the last ones I want to highlight at the moment from GTN is the beloved pool scene: which serves as a confession chamber for Harrow's "sins", a baptism for them both, and a pledge of devotion to each other. Gideon expresses forgiveness too, despite all odds: when Harrow says"I don't deserve it," and Gideon says, "Maybe not...but that doesn't stop me from forgiving you" (p. 430). there's a question of whether Harrow feels cleansed from her sins, because Gideon does not acknowledge them as such- therefore, no forgiveness can really be had, perhaps, in Harrow's mind, because the crime she feels she has committed is not acknowledged. to be discussed further in that chapter!

why does the threes find significance in the series? three is a super important number in the bible, and comes up often there. three can be a symbol of divinity, of faith, of resurrection and of redemption. threes can signify a complete cycle, and is also used in testing people's faith: trials often come in threes. obviously we have the Holy Trinity, Father, Son, and Holy Spirit: arguably Jod, Gideon, and Alecto. (Alecto also being one of three Furies in Greek mythology...) In the first scene of GTN, when Gideon is waiting for the shuttle in the dusty landing pad, three people try to tempt her back into the Ninth: Crux, Aiglamene, and Harrow. Jesus too was in the desert, tempted three different times over 40 days, and refused temptation.

these threes are something i definitely want to keep tracking- and if i've missed some in the first chapter of GTN, please shout them out! i'll update this here, and will keep flagging the threes and all biblical references i spot throughout the book, as i believe it's a great tool to uncover more meaning within the text!

UPDATE: after reading this interview, Tamsyn notes that there's like 6 different figures who play christ. i'd like to revisit this with Harrow's perspective in mind as well: with the harrowing of Hell being explicity her namesake, which Jesus carries out, and carrying Gideon's sword through all of HTN like a cross on her back, and her own suffering for the sins of innocents... but i'm getting ahead of myself! would love to see what others think about where Christ comparisons pop up for the other characters: i've been so Gideon focused i've probably missed tons!

[mybeautifulchristianjourney]

Judgment Against Wicked Kings

1 This is what the Lord says: “Go down to the palace of the king of Judah and proclaim this message there: 2 ‘Hear the word of the Lord to you, king of Judah, you who sit on David’s throne—you, your officials and your people who come through these gates. 3 This is what the Lord says: Do what is just and right. Rescue from the hand of the oppressor the one who has been robbed. Do no wrong or violence to the foreigner, the fatherless or the widow, and do not shed innocent blood in this place. 4 For if you are careful to carry out these commands, then kings who sit on David’s throne will come through the gates of this palace, riding in chariots and on horses, accompanied by their officials and their people. 5 But if you do not obey these commands, declares the Lord, I swear by myself that this palace will become a ruin.’”

6 For this is what the Lord says about the palace of the king of Judah:

“Though you are like Gilead to me, like the summit of Lebanon, I will surely make you like a wasteland, like towns not inhabited. 7 I will send destroyers against you, each man with his weapons, and they will cut up your fine cedar beams and throw them into the fire.

8 “People from many nations will pass by this city and will ask one another, ‘Why has the Lord done such a thing to this great city?’ 9 And the answer will be: ‘Because they have forsaken the covenant of the Lord their God and have worshiped and served other gods.’”

10 Do not weep for the dead king or mourn his loss; rather, weep bitterly for him who is exiled, because he will never return nor see his native land again.

11 For this is what the Lord says about Shallum son of Josiah, who succeeded his father as king of Judah but has gone from this place: “He will never return. 12 He will die in the place where they have led him captive; he will not see this land again.”

13 “Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his own people work for nothing, not paying them for their labor. 14 He says, ‘I will build myself a great palace with spacious upper rooms.’ So he makes large windows in it, panels it with cedar and decorates it in red.

15 “Does it make you a king to have more and more cedar? Did not your father have food and drink? He did what was right and just, so all went well with him. 16 He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?” declares the Lord. 17 “But your eyes and your heart are set only on dishonest gain, on shedding innocent blood and on oppression and extortion.”

18 Therefore this is what the Lord says about Jehoiakim son of Josiah king of Judah:

“They will not mourn for him: ‘Alas, my brother! Alas, my sister!’ They will not mourn for him: ‘Alas, my master! Alas, his splendor!’ 19 He will have the burial of a donkey— dragged away and thrown outside the gates of Jerusalem.”

20 “Go up to Lebanon and cry out, let your voice be heard in Bashan, cry out from Abarim, for all your allies are crushed. 21 I warned you when you felt secure, but you said, ‘I will not listen!’ This has been your way from your youth; you have not obeyed me. 22 The wind will drive all your shepherds away, and your allies will go into exile. Then you will be ashamed and disgraced because of all your wickedness. 23 You who live in ‘Lebanon,’ who are nestled in cedar buildings, how you will groan when pangs come upon you, pain like that of a woman in labor!

24 “As surely as I live,” declares the Lord, “even if you, Jehoiachin son of Jehoiakim king of Judah, were a signet ring on my right hand, I would still pull you off. 25 I will deliver you into the hands of those who want to kill you, those you fear—Nebuchadnezzar king of Babylon and the Babylonians. 26 I will hurl you and the mother who gave you birth into another country, where neither of you was born, and there you both will die. 27 You will never come back to the land you long to return to.”

28 Is this man Jehoiachin a despised, broken pot, an object no one wants? Why will he and his children be hurled out, cast into a land they do not know? 29 O land, land, land, hear the word of the Lord! 30 This is what the Lord says: “Record this man as if childless, a man who will not prosper in his lifetime, for none of his offspring will prosper, none will sit on the throne of David or rule anymore in Judah.” — Jeremiah 22 | New International Version (NIV) Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® All rights reserved worldwide. Cross References: Genesis 37:25; Numbers 27:12; Deuteronomy 4:26; Deuteronomy 29:24; 2 Samuel 7:2; 1 Kings 9:8; 1 Kings 13:30; 1 Kings 21:23-24; 2 Kings 23:25; 2 Kings 23:30; 2 Kings 23:34; 2 Kings 24:6; 2 Kings 24:8; 2 Kings 24:15-16; 1 Chronicles 28:9; 2 Chronicles 21:20; 2 Chronicles 35:25; Psalm 129:1; Isaiah 10:3; Isaiah 65:13; Jeremiah 4:31; Jeremiah 17:25; Jeremiah 21:14; Jeremiah 22:26; Matthew 1:12; Matthew 23:23; Matthew 23:38; Luke 1:32; Luke 12:15; James 5:4

[bills-bible-basics]

THE SIN OF MOSES AND AARON -- KJV (King James Version) Bible Verse List #Scriptures #BibleStudy #BibleVerses Visit https://www.billkochman.com/VerseLists/ to see more. "And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?" Exodus 17:1-6, KJV "Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them . . . And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah." Numbers 20:1-13, 23-24, KJV "And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin." Numbers 27:12-14, KJV "And the LORD spake unto Moses that selfsame day, saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel." Deuteronomy 32:48-52, KJV "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: Because they provoked his spirit, so that he spake unadvisedly with his lips." Psalm 106:32-33, KJV "Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved [tested] thee at the waters of Meribah. Selah." Psalm 81:7, KJV For additional information, please refer to the article entitled "The Sin of Moses and Aaron", which you can read at the following URL: https://www.billkochman.com/Articles/sin-of-moses-and-aaron.html If you would like more info regarding the origin of these KJV Bible verse lists, go to https://www.billkochman.com/VerseLists/. Thank-you! https://www.billkochman.com/Blog/index.php/the-sin-of-moses-and-aaron-kjv-king-james-version-bible-verse-list/?feed_id=247290&THE%20SIN%20OF%20MOSES%20AND%20AARON%20--%20KJV%20%28King%20James%20Version%29%20Bible%20Verse%20List

[thefernmanner]

"The Fire Test." From the Book of Sirach, "The Manner of the Fern" 2: 1-6.

Testing is a major topic in all religions. Does God test us? No He does not. Does He close a door and open a window? No He does not. Testing in Judaism is always a genetic test, meaning the extent to one has employed the attributes found in the Tanakh, one passes the test. Society and conditions found in the phenomenal world will press on the self and this is when the attributes should manifest. Recall the language of Hebrew is radial. A choice requiring executive decision making power AKA Ruben, could be made with the wits of a diabolic and be very effective. The goal of a genetic test is to ensure the most evolved aspect of the attribute is chosen.

Duties toward God

2 My child, when you come to serve the Lord,     prepare yourself for testing.[a] 2 Set your heart right and be steadfast,     and do not be impetuous in time of calamity. 3 Cling to him and do not depart,     so that your last days may be prosperous. 4 Accept whatever befalls you,     and in times of humiliation be patient. 5 For gold is tested in the fire,     and those found acceptable, in the furnace of humiliation.[b] 6 Trust in him, and he will help you;     make your ways straight and hope in him.

Without Kabbalah this is shitty advice. We do not have control over the world nor is the Zohar saying we should paint on a smile when the world is tilting. We do not need to trust in God, that He will see us through, He needs to trust us. I do not mean it is wrong to haul out a big chunky Bible and look for answers when life is not adding up, that is not a bad thing to do. Many people have to confront circumstances not of their own making and a Bible dive does not have the ability to make those things better. This is not how we pass a test. To dispense with all the causes of unnecessary suffering and change gears and suffer in the right ways for the right reasons this is how to pass the test.

The Values in Gematria are:

v. 1-2: Do not be impetuous. The Number is 8717, חזאז, a forecaster hezaz, ‎"thunderbolt."

= a weather forecast.

"Know your tendencies. Guessing is forbidden by the Torah. Guessing, AKA witchcraft must not be practiced during a test.

v. 3-4: Cling to Him= the way a vine clings to a trellis, not the way a baby gorilla clings to its mother. This means rituals are no good for teaching the attributes without Kabbalah and Mishnah.

"The verb κρεμαω (kremao) means to hang, and occurs in the classics also spelled as κρεμοω (kremoo), κρεμυω (kremuo), κρεμαζω (kremazo), κρεμναω (kremnao) and κρεμαννυμι (kremannumi). The latter version is the one that's used in the New Testament.

It's unclear where our word comes from, or even if it's Indo-European or not. Here at Abarim Publications we suspect it isn't, and further suspect it derives from the Hebrew noun כרם (kerem), meaning vineyard (most fruits hang but grapes do it perhaps in a most signature way).

But whatever the pedigree, our verb may refer to literally anything that hangs, but mostly things that are hung on deliberate display — which makes this verb rather akin the verb ανατ��θημι (anatithemi), which means to set on display (commonly by hanging).

In the classics our verb κρεμαννυμι (kremannumi) has an additional clause of termination: a ship's rudder or a combat shield are hung as ornaments on a wall when their owners had retired from sailing or warfare. Frequently our verb applies to votive offerings in temples, or else executed criminals: crucified pirates (in Plutarch's Caesar.2), or an unfortunate baker (in the Septuagint's version of Genesis 40:19). Our verb may also describe some looming fate, or a state of suspense or paralyzing engrossment."

The Number is 7750, ז‎ז‎ן, zen, a strain, a species, a variety. We want to create Enoch one day. Every genhse etic test we pass is node on a tree whose trunk is Enoch:

The root חנך (hanak) deals with the beginning of discernment, which is the beginning of wisdom: discernment via taste, which is the first discernment and thus mode of wisdom a baby learns (hence the many Biblical metaphors that equate wisdom with food or milk).

The noun חך (hek) means mouth as the seat of taste (the more common word for mouth, namely פה, peh, emphasizes the mouth as orifice). From the noun חך (hek) comes the verb חנך (hanak), to "mouth," i.e. to inaugurate, train or dedicate. Likewise, adjective חניך (hanik) means trained or experienced. Noun חנכה (hanukka) means dedication.

Noun חכה (hakka) describes a fishing hook, or a hook that grabs a prey's jaw, or rather a prey's sense of taste. Perhaps accidentally similar, but perhaps not, the verb חכה (haka) means to wait or await for, and particularly to wait for sustenance. Often this verb's object is the Creator, or the sustaining insight in the Laws of the Creator."

We do not want to put a man like Bruce Banner in a radiation chamber and try to tap into his hidden potential, we need to know the outcome and manage our way there. This is why Enoch is the very first manmade thing in the Torah. We need to know at once why we are suffering the presence of the angry demanding God of Eden. Enoch is it.

v. 5-6: Gold is tested in the fire. Gold does not bond with other elements, not a single one, so it cannot be tested. It is always pure which is why it is the beloved symbol of religion. Fire however, must not be tested. Fire must be handled with care. In the hands of the caring it make civilization possible. In the hands of a dictator, civilization ends. Control of the fire is the objective of religion, not the gold.

The Number is 7953, זטה‎‎‎ג‎, zeta c "this is an approximation." God is a central nucleus for creation. In this format He is called Shem or the Identity. Terminologies, theories, scripts, etc. ornament the Identity. God does not change no matter how we apply what is called El, the amalgam of all of His Names to Him. Our diction improves, but He cannot improve.

The Self is the same way. It is knowledge of one's identity through diction that allows us to pass the fire test. The performance is done intuitively rather than demonstratively. One should not demonstrate an inexperienced Jewish Self. Some words in the Tanakh add to the experience, others teach us those which must not be repeated.

[numbersbythebook]

Phineas & Jesus with a Sword in His Mouth

written by Will Schumacher

My last 2 posts included information about Phineas. He is a type of Christ I believe at His first and second coming. When he put the spear through into the belly of the man of Israel and the woman as one and received the covenant of peace, I believe this typed Jesus’ first coming and atoning death. When he led Israel in God’s holy war of vengeance/wrath and killed the 5 kings of Midian and the false prophet Balaam, I believe this typed Jesus’ second coming as Revelation 19 lays out.

Phineas’ name means “mouth of brass/serpent”. (I use Abarim productions quite a bit when looking at name meanings). If you were to do a search on the meaning of brass in the Bible it would turn up “judgement” or “righteous judgement”. The bronze altar and the bronze laver are usually alluded to along with the bronze serpent lifted up in the wilderness.

Abarim productions points out that the word for “brass” and “serpent” are the same root. They believe the meaning of the root is “intuitive knowledge”. The serpent in Genesis 3 was called “subtil” or “crafty”. It had a kind of “sneaky, crafty intuitive knowledge”. If brass represents God’s “righteous judgement” it would make sense since God Himself is the only one who can discern right from wrong and good from bad. He alone can judge righteously, we can not.

So, Phineas’ name would mean “mouth of righteous judgement”.

We find in the book of Revelation that Jesus has a mouth with a two-edged sword.

Revelation 1:16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

Revelation 2:12 And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

Revelation 2:16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

Revelation 19:15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

Revelation 19:21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

This two edged sword is the Word of God.

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

So Phineas’ mouth of righteous judgement is a type of Jesus’ righteous judgement by the Word of God.

In the letters to the 7 churches of Revelation Jesus describes Himself as having this sword in His mouth to the church of Pergamos in Revelation 2:12 and 2:16. In that letter he refers to Balaam, the type of false prophet that the Phineas led army killed. This further identifies the link we should see between Phineas and Jesus.

Revelation 2:14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

In Revelation 19 Jesus is seen at His second coming with the sword of His mouth. He proceeds to throw the beast and false prophet into the Lake of Fire just as the Phineas led army killed the 5 kings and Balaam.

Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

Phineas is Strong’s H6372.

Verse 6372 is about the inheritance of Joshua (Hebrew name of Jesus) the Son of Nun after he conquered the Promised Land.

Joshua 19:50 According to the word of the Lord they gave him the city which he asked, even Timnathserah in mount Ephraim: and he built the city, and dwelt therein.

There is only 1 Bible verse with a gematria of 6372 and again it is about inheritance:

Numbers 18:24 But the tithes of the children of Israel, which they offer as an heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

At the second coming of Christ the enemy is defeated and we are to reign/take up our inheritance with Him.

Revelation 19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years

[jordanandegypt]

Good-bye to Amman - heading to Petra.

September 16, 2024

Greeting from Wadi Mujib

Here is the write up from our Guidebook for today:

This morning, we’ll depart Amman and set off for Petra along the King’s Highway, which has been an international trade route for the last 5,000 years. The route is scenic, and dotted with picturesque villages and historic sites mentioned in the Bible. We’ll arrive at Mount Nebo, the place where Moses is purported to have gazed upon the Holy Land that he was not meant to reach. It is said that his tomb lies here. From here, we’ll enjoy spectacular views across the Jordan Valley and Dead Sea. We’ll also see some preserved mosaics uncovered from archaeological digs that date back to the sixth century. Then, we’ll depart Mount Nebo and visit a nearby mosaic workshop and showroom to gain insight into this ancient craft before our next stop in Madaba. We’ll arrive in Madaba, where we’ll take a short walk to St. George’s Church. This 19th-century Greek Orthodox Church is home to a treasure trove of early Christianity, including the earliest surviving mosaic map of the Holy Land. The map, which once contained some two million mosaic pieces, dates to about the sixth century.  Today was a long day on the bus but I will say that we certainly made the best of it.  

Our first stop of the day was Mt. Nebo. (2,300 ft above sea level.)

 Part of the Abarim mountain range, Mount Nebo is mentioned in the Bible as the place where Moses was granted a view of the Promised Land before his death. The view from the summit provides a panorama of the West Bank across the Jordan River valley and the Northern end of the Dead Sea. (1410 ft BELOW sea level) - the lowest place on earth!! The city of Jericho usually visible from the summit, as is Jerusalem on a very clear day - but it was NOT a clear day but here is my picture of the Dead Sea.  Remember we are 2,710 ft. above the Dead Sea.

I am very very very far from a Biblical scholar - but I truly enjoyed looking at the story of Moses and his death on Mount Nebo from the Christian and Jewish, and the Islamic perspective.  

According to the Christian and Jewish interpretation Moses is being punished:

Moses being punished for one single act of disobedience. This was the only time Moses slipped up and disobeyed God. He who had faithfully obeyed God in everything made one mistake towards the end of his life-and paid for it by being denied entry into Canaan. This was the second time that the people cried for water. This time God told Moses not to smite the rock, but only speak to it But Moses was angry and struck the Rock twice. The Lord immediately told Moses that he could not enter Canaan.  Another interpretation is that Moses was being punished for the sins of his “flock.  Or maybe a little bit of both.

According to the Islamic interpretation Moses is being rewarded.  They believe that Moses death was near and he prayed that he be able to see the Promised Land.  That prayer was answered and from Mt. Nebo he was able to look down upon Canaan.  He did indeed “see” the promised land.

Interesting.

So, Moses burial place is unknown - although his brother Aaron’s burial spot is known and close to where we are right now.

The Franciscan Monks built a memorial to Moses on Mount Nebo in the second half for the 2nd century.

 Over the years and many many renovations, some astonishing mosaics have been uncovered.  The most incredible of them was discovered UNDER a mosaic floor.   Experts believe that this was done to protect them from various religious sects who - depending on the time - wanted to rid the world of pictures of humans, animals, etc. GEEZ!!!  Check it out.

Here is a detail…

I hope we can see this as ART instead of breaking some sacred religious rules.  I’m also glad it was saved.  INCREDIBLE.  The entire monastery is coved with these amazing pieces of art.

Anyway - the entire this was quite incredible and I’m happy we got to see all of them.

From Mt Nebo we drove to the little town of Madaba and visited at Co-op Artist studio.  This Co-op trains community members in the art of mosaics free of charge.  The man below was a relatively new trainee - but it is clear that this work is tedious.

I’m happy to announce that our little band of 8 people supported this group - BIG TME!!  We are now the new owner of this table that will replace our coffee table in our living room - once it arrives:

Beautiful!

After there we headed into downtown Madaba and to St. George’s Greek OrthodoxChurch so see an amazing mosaic map of the Holy Land.  Something else uncovered after earthquakes brought the structure down - but OMG!!!  I have a few photos - but none of this comes close to seeing this

It is MAMOTH!! The mosaic map depicts an area from Lebanon in the north to theNile Delta in the south, and from the Mediterranean Sea in the west to the Easter Desert .

It contains the oldest surviving original cartographic depiction of the Holy Land and especially Jerusalem . The map dates to the sixth century AD.

 Originally, it measured 21 by 7 m and contained more than two million terrerae (tiny pieces for stone.). Its current dimensions are 16 by 5 m. (52 ft x 16 ft)

One of the most interesting things is that several places on the mosaic the individual pieces have been removed but replaced.  The mosiac is intact but the re-placement of the tiles have eradicated the original form.  Check this out.

The two areas I have circled should have been two men rowing a boat.

I’m actually not sure what this was - but I know it is NOT that any longer.

After this we went for another wonderful Jordanian meal, then boarded the bus for another couple of hours as we drove to Wadi Mujib.  (Valley of Moses). We drove through some desert, then Mediterranean climate and then into the mountains.  We saw Bedouins camps and talked about how long this lifestyle can continue as kids are getting education and not really choosing this nomad style life.  Fascinating.  I still remember sitting inside a Bedouins tent in Morocco and how kind and generous they were to us.  Again - with my declaration that we have more similarities than differences.  ALWAYS!

I also got a nap on that bus ride - which felt well deserved.

And that takes me to know.  We are in Wadi Mujib just outside of Petra - a place I have dreamed of seeing for a long time.  Mark has already warned me that the bed is HARD - but I’m tired - so I’m going to bed. Finger's crossed!

Tomorrow is a big day.  We are LOVING Jordan!

Stay tuned

[thejesusmaninred]

"The Shot." From Mark 6: 47-52.

Baptism in the Holy Spirit takes place "in the middle." The mind, the wind, will try to push or pull us away from the middle but that is why we pray, to ensure the mind is not in the way. The Gospel says enigmatically, "the boat was in the middle, but he was on the shore."

Then it states "He walked out to them."

This is the key to understanding all religion but also the time of day. Notice the script specifies later that night and then shortly before dawn. These are precisely the shifts of consciousness the Talmud states are needed if man is to leave all of his confusion about life on earth behind.

They are:

Later that night: The Number is 579, הזט‎‎ ‎, the zet, "the birth of practical wisdom."

"It's not clear whether the verb זהה (zaha) or זתת (zatat) ever existed but if it did it probably meant to emerge fresh or bloom (it does so in cognate languages). Note that a flower contains a plant's reproductive organs and by displaying its flowers a plant indicates its willingness and readiness to reproduce.

In our modern times flowers have managed to attain a kind of romantic innocence but their native function and original symbolism is that of sexual union (which is why dudes bring flowers), or rather more general: the willingness and ability of being fruitful.

Besides some names, its sole surviving derivative is the noun זית (zayit), olive or olive tree. The blossoming of the olive tree was a sign that the winter was over and spring (ziv) had arrived. The oil from the olive was used in lamps and in medical procedures and became known as a light bringer and a healer. Kings, prophets and priests were anointed into their offices with olive oil, and in proper societies these offices are not political but based on demonstrable levels of practical, fruit bearing wisdom."

Shortly before dawn: 1841, אחד‎‎א, "on an island."

The island is where everyone is happy. If you do not wish to be happy, and live around other happy people, back into the stormy sea you should go. I don't want these fucking Mormons and Republicans around - they just fuck everything up and make everyone miserable. They are voted off the Island.

The rest of the normal human race that does not want oppress or bully the rest over bullshit, needs to strain a bit more and think through what has happened to us since Donald Trump cheated his way into office in 2016, and the failed attempts of the US Gov to properly course correct after January 6. Things are a bit shaky.

Oars force the boat in the direction it is supposed to go. They are 221, "what is coming." The next lesson in the Gospel Torah says what we can and should do about all of this- unharden our hearts:

47 Later that night, the boat was in the middle of the lake, and he was alone on land.

 48 He saw the disciples straining at the oars, because the wind was against them. Shortly before dawn he went out to them, walking on the lake. He was about to pass by them, 

49 but when they saw him walking on the lake, they thought he was a ghost. They cried out, 50 because they all saw him and were terrified.

Immediately he spoke to them and said, “Take courage! It is I. Don’t be afraid.” 51 Then he climbed into the boat with them, and the wind died down. They were completely amazed, 52 for they had not understood about the loaves; their hearts were hardened.

The Values in Gematria are:

v. 47: He was alone. The Number is 3595, גהטה‎ ‎ ‎"the ghetto." "the medicine for stupidity."

The reason we observe the Eucharist is to take on the color of red. Not the stupid red color of a moron, the juice of the berry of an idiot, but the color of a Mormon, "strength training."

"The adjective μωρος (moros) means foolish or dimwitted and is the source of our English word "moron". Where this word comes from is officially a mystery, but here at Abarim Publications we surmise it has to do with the noun μορον (moron), which means mulberry (see below), a proverbially small and red fruit, whose color has always reminded of primitivity: the dim glowing red just before sunrise (or after sunset).

The words ruddy and rude and even the name Red Sea still tell of that ancient association. Our word's opposite, namely a brightly lit illumination or enlightenment, is the sum of all colors."

Now we know those shit berries, the Mormons are going to be extinct soon but there's no reason not to mention how far from the mulberry bush they fell.

If one is curious how far, read my midrash on the Book of Mormon. Trust me. You're going to love it.

v. 48: He was about to pass by them. There is but a minor difference between Passover and Passing By:

The Number is 12033, יבאֶפֶסגג, yafpesag, = to Passover and become radiant with the Self:

"The verb יפע (yapa') means to shine or radiate and appears to be reserved for the radiant element of theophanic displays (Deuteronomy 33:2, Job 10:3, Psalm 50:1).

But curiously, this verb's sole derivative, the feminine noun יפעה (yip'a), meaning brightness or splendor, is applied to the king of Tyre (Ezekiel 28:7 and 28:17 only)."

As we have discussed, the goal is the creation of a spirited man, not a freak that does religion all day. Eventually, with proper care, the Gospel Torah leaves a strong impression on the consciouness of the Self, and when its work is complete, a fully formed man is left behind.

v. 49-50: They thought He was a Ghost. Well, He was. None of this happened, it is a word problem as I said, one that helps us to find God and helps Him to find us.

The Number is 10473, ידזג‎ ‎yadzag, "to know is to also be Zadok, 'just and righteous'."

"The verb ��דק (sadeq) means to be just or righteous; to be efficient with social energy. Adjective צדיק (saddiq) means just or righteous, noun צדק (sedeq) means justice or rightness, noun צדקה (sadaqa) means righteousness."

v. 51-52: They had no understood, their hearts were hardened. The Number is 10084, קי‎חד‎, "One sharp shot."

The translation of the rain into the wine we drink in order to become a part of the community is explained above and also in the etymology. The desire to participate in the happiness of others is the end of all fear and worry in this world. The shoot also ties back to the comment above about "standing in the middle of the human race." ‎

"The verb ירה (yara) means to throw, cast or shoot. It's is used when arrows are shot (1 Chronicles 10:3), stones are stacked (Genesis 31:51) and even when lots are cast (Joshua 18:6). This verb is also connected to the act of raining (Hosea 6:3) and to teaching or instructing (Exodus 35:34, Proverbs 4:4).

Basically, the verb and its nouns have to do with many little impulses that cause a larger and unified event, or serve to obtain a larger and unified objective (also see our article on the noun יין, yayan, meaning wine).

The verb ירא (yara' I) is customarily translated with either to fear, to be afraid (Genesis 3:10, Judges 7:3, Isaiah 54:14) or to revere, to stand in awe of (Exodus 34:30, 1 Kings 3:28, Psalm 33:8), but these sentiments are really quite far apart and can hardly be reconciled if we don't recognize that the more fundamental meaning of this verb has to do with the observing of an external force, which is about to change the observer to the core.

It so happens that this verb is spelled the same as the imperfect third person singular form of the verb ראה (ra'a), which is the common verb meaning to see (all the instances of "and God saw..." which occur in Genesis 1 uses this form ירא).

If the observer feels aversion to this change, the observation will lead to fear, but if the observer trusts the force, he will feel awe. This distinction may seem rather trifle but it really isn't. When the Word of the Lord appeared to Abram and said: "Do not fear (אל־תירא); I am a shield to you," he basically said that Abram should neither fear nor revere him. The command אל־תירא is the single most repeated command in the Bible (more than fifty times in the Old Testament alone), and it doesn't only state that we should have no fear, it also states that we should not revere.

A careful footnote is in order: blindly turning off one's fear does not erase the danger ahead. Fear has the function of telling the observer that whatever is out there is incompatible with him. Fear doesn't lead to the dark side, as the saying goes, but it leads to a change in the observer.

For instance: if the observer has a rightful fear of bears, he will arm himself and surround himself with other men. That means that the command "have no fear" does not lead to him foolishly running out to hug the bear, but is obeyed by developing defenses and being wise about his goings about.

Likewise, someone who rightly fears the Lord and hears the command to not fear, will not try to believe in a six-foot new-age elf who is nothing but love, but will work to be as perfect as God is himself (Matthew 5:48, 1 John 4:18). Not fear but confidence without wisdom leads to the dark side (namely a very dark grave).

Likewise standing in awe. Standing in awe is generally considered to be virtuous but in fact, awe says nothing about the greatness of what is observed and everything about the smallness of the observer. We either hate or love what we are familiar with but either fear or stand in awe of what we don't know (John 15:15)."

=

Fear and hear the Lord and all will be well.

[almaqead]

"The Sadin." From Surah 18, Al Kahf, "the Force."

Muhammad said the Quran was given to encourage the 99 percent of humankind that believed against the one percent that contradicted that belief. Anyone who professes faith in religion knows God hates thieves, liars, losers, rapists, the cruel and the corrupt. Yet persons who practice these aspects of their faith, the persons we call pagan gods run the planet.

So in ideal times, persons who profess the Quranic version of the faith will reject the others, burn them to stubble and reinstate their proper paths. Al Kahf, the Arabic term for the Shule in Hebrew and the Brahman in Sanskrit is faith in the holy means to achieve all that one's nature and calling says is one's due.

Muhammad's version of the space in the skull where God's Spirit and man's intellect meet is by a far cry different from the others. We are studying it in some detail here, but so far we know, based on the Mi'raj, it involves some basic tenets of law abiding persons and some of the highest, most esoteric thinking of philosopher saints. As in the Torah, the real substantive truth of the place of sleep, the Kahf comes along after some familiarity with the Quran is established.

The dog at the door, mentioned in the former frame is the ego resisting its most dire firiend, the lust for power from abandoning it. In Heeb we call this process dehat, "to be pressed."

Pressing is why oil and wine and sex are so important in Western religion, they require a process of extraction that is willful; one must really want the olive oil, frankincense, the gnoch in order to obtain it, and so one applies the force that is needed.

The Quran says there are more than six dogs, or pressures that must be satisfied before the period of sleep in the Kahf ends. Muhammad does not specify in plain language what this means but he did leave behind specific details in Hebrew Gematria that explain how to escape the pressures in the Kahf , wake up and become a Sheik, a type of saint:

18: 22-26:

"Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” ˹only˺ guessing blindly. And others will say, “They were seven and their dog was the eighth.”

Say, ˹O Prophet,˺ “My Lord knows best their ˹exact˺ number. Only a few people know as well.” So do not argue about them except with sure knowledge,1 nor consult any of those ˹who debate˺ about them.

And never say of anything, “I will definitely do this tomorrow,”without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.”

They had remained in their cave for three hundred years, adding nine.1

Say, ˹O Prophet,˺ “Allah knows best how long they stayed. With Him ˹alone˺ is ˹the knowledge of˺ the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.”

Commentary:

Unlike the Torah which is very, very structured, the Quran apparently relies on spontaneous and sudden leaps of logic. Their specifications are not easy to fathom which is why I am glad we are performing this exercise.

So, rather than count the dogs and search out their meanings and draw comparisons to other religions let us take Muhammad's words as they were meant to be as clues to some greater, deeper mystery only he understand and now broadcast it to all the world:

The Values in Gematria are:

"Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” ˹only˺ guessing blindly. And others will say, “They were seven and their dog was the eighth.”

The Number is 17800, יזף, gsaf, "All the colors together express the will of the creator." = We can't use one person's perspective on one religion from one period of time and know what to do.

The verb כסף (kasap) is commonly reported to mean to long, but we here at Abarim Publications will currently challenge that. With the exception of Zephaniah 2:1 (see below), our verb is consistently followed by the object for which one "longs", prefixed with the particle ל (le), meaning on or onto.

Like the proverbial twenty Eskimo words for snow, Hebrew has several huge roots that express desire and longing — חמד (hamad), to covet (this is the famous one, used in "you shall not covet"), אוה ('wh II), to desire, wish or covet, פער (pa'ar), to desire or lust — and since our verb כסף (kasap) occurs a mere few times, it evidently expresses a specific and rather reserved sensation. In Arabic this verb means to be colorless, obscure or even to eclipsed (of a heavenly body) or to be depressed in appearance. In Aramaic (and subsequently modern Hebrew) it means to become pale or deteriorate, and is often used in the sense of to put to shame or frighten. Its five Biblical contexts are:

You will call and I will answer you; you will long for the creature your hands have made (Job 14:15).

He is like a lion that is eager to tear (Psalm 17:12).

Now you have gone off because you longed to return to your father's house (Genesis 31:30).

My soul longed and even yearned (כלה, kaleh) for the courts of YHWH (Psalm 84:2).

Gather yourselves together, yes, gather, O nation without shame/desire (Zephaniah 2:1).

How the element of paleness fits in isn't obvious, but the single derivation of this verb — and the reason why we examine it in such detail — is the noun כסף (kesep), meaning silver, and by extension, money. The Greek word for silver (and money) is αργυρος (arguros), which comes from the word αργος (argos), which likewise means white. How or why whiteness became attached to silver isn't clear, but in nature whiteness is relatively rare until snow falls and covers (obscure, depresses) all other colors at once.

It takes an advanced sense of optics, but an object has a color because it reflects light of a wavelength that corresponds to that color. A red object absorbs all non-red light and reflects red light, which is the light an observer sees coming off the object and why it looks red to her.

A perfectly black object absorbs light of all wavelengths, which is why black objects heat up (and why living cells, in effect, are transfinitively black; see John 1:5). A white object, on the other hand, reflects light of all wavelengths and absorbs none (which is why, since deep antiquity, houses in hot countries are painted white). And that means that a metallic, silvery mirror is indeed perfectly white.

White, as the ancients appear to have understood, is also not a color but rather the sum of all colors (H2O is always translucent, and snow is white because of countless little rainbows all blended together). This in turn suggests that our verb כסף (kasap) doesn't really mean to long, but rather to reflect, like a mirror: the Creator is reflected by his creatures (Job 14:15; see Romans 1:20); the lion's nature is reflected by his assault (Psalm 17:12, see Psalm 22:13, Proverbs 28:15, Ezekiel 22:25, 1 Peter 5:8), and the heart of a searcher is reflected in their search (Genesis 31:30, Psalm 84:2).

In every commercial transaction, goods and services go one way and money goes the other. That means that the movement of money is a precise mirror image of the movement of goods and services. Exactly like goods and services, words don't simply drop onto the stage fully formed, but are honed very slowly over time, when countless groups of people interact and observe each other and imitate each other and gauge each other's concerns and desires and try to meet them. '

When millions of pre-speech humans are left to interact for eons and eons, over time they will settle on a set of perfectly crafted words that generally mean the same things to everybody. Psalm 12:6 reads: "The words (אמר, 'amar) of YHWH are pure words; silver tried in a furnace on the earth, refined seven times." And although that's often explained to be about God speaking, it is just as much about speech in general: human speech and its creative economy.

The Word of God has existed with God since before the beginning (John 1:1), but the Word could only come into human flesh when humanity had developed language, and particularly writing: without the written word there is no complex thought and no complex society based on a legal code (see our article on ελευθερια, eleutheria, societal freedom). Christ is present where two or more gather in his name (Matthew 18:20).

A language forms when a great many people imitate each other. This ties the double-claused great command — (1) love the Lord with all your heart, soul, mind and strength, and (2) your neighbor as yourself — to instructions like "be imitators of God" (Ephesians 5:1) and "Be imitators of me, as I am of Christ" (1 Corinthians 11:1, also see 1 Corinthians 4:16, Philippians 3:17, 1 Thessalonians 1:6).

In the Bible, gold represents eternal natural laws, the study and industrial application of which is for an elite few (see our article on χρυσος, chrusos, processed gold). Silver is common and represents the creative economy of the whole of human interaction. Bronze is a profane form of gold, and corresponds to artistic intuition and soothsaying (see χαλκος, chalkos, copper). And iron is a profane form of silver, and corresponds to human legal codes (and their enforcement by police and military) that derive from a centralized human authority rather than either God's gold or humanity's silver."

Say, ˹O Prophet,˺ “My Lord knows best their ˹exact˺ number. Only a few people know as well.” So do not argue about them except with sure knowledge,1 nor consult any of those ˹who debate˺ about them.

The Number is 14474, ידדזד‎‎, yadzad, "God gives lifeless things happiness in the tabernacle where the field meets the violence."

"The root צדד (sdd) isn't used as a verb in the Bible, but in Arabic it means to turn away, shun or alienate. In the Old Testament remains only the derived masculine noun צד (sad), meaning side.

The noun צד (sad) may describe the physical side of a person (2 Samuel 2:16, Joshua 23:13) — from whence comes the enigmatic expression "thorn in one's side" (Numbers 33:55, Judges 2:3, and possibly 2 Corinthians 12:7 and even John 19:34) — or nearness to a person (being by the side of: Ruth 2:14, 1 Samuel 20:25, Psalm 91:7, 1 Samuel 20:20) or to some geographical location (a town: Joshua 3:16, 12:9; a mountain: 1 Samuel 23:25, 2 Samuel 13:34).

The side may be used to lay on (Ezekiel 4:4), to carry a child on (Isaiah 60:4 and 66:12), or to shove others out of the way with (what sheep do: Ezekiel 34:21).

Apart from mountains and towns, our noun צד (sad) is curiously enough almost only applied to lifeless things that have to do with the tabernacle: The tabernacle itself had sides (Exodus 26:13), as did the gold Menorah (Exodus 25:32), as did the altar of incense (Exodus 30:4), as did the Ark of the Covenant (Deuteronomy 31:26).

The only exception to this unexplained pattern is the Ark of Noah, which had a side in which Noah constructed a door (Genesis 6:16).

In the verb שדד (sadad) the field meets the violence. It means to harrow and it occurs only three times in the Bible: Job 39:10, Isaiah 28:24 and Hosea 10:11."

They had remained in their cave for three hundred years, adding nine.1

The Number is 3070, לע‎. "to the ayin":

There are two different roots עין ('ayin), or so it seems. HAW Theological Wordbook of the Old Testament and BDB Theological Dictionary both state that the connection between עין ('ayin) meaning eye and עין ('ayin) meaning spring or fountain is uncertain, and perhaps that is true from an etymological perspective. In practice it's no real miracle that these two words (may have) evolved into the same form since both an eye and a fountain produce water.

The noun עין ('ayin), meaning eye, produces the verb עין ('in), meaning to eye (1 Samuel 18:9).

The identical noun עין ('ayin), now meaning spring or fountain, produces the noun מעין (ma'yan), also meaning spring.

HAW Theological Wordbook of the Old Testament submits that by the word עין ('ayin) more than just the eye itself is implied. "Occasionally it represents the whole process of seeing [ . . . ] of understanding and obedience. [ . . . ] The eye is used to express knowledge, character, attitude, inclination, opinion, passion and response".

It seems that the role of eye in the Bible is to produce things, just like the fountain. After all, when the mind experiences pain, the eye will produce water, as Solomon writes in Ecclesiastes 1:18, "in much wisdom there is much grief, and increasing knowledge results in increasing pain". Jesus even says, "He who believes in me, as the Scripture said, 'From his innermost being shall flow rivers of living water.'" (John 7:38)."

The perception of pain and happiness in other persons and the desire to relieve said pain is the hallmark of one who understands all of religion and civilization. Without the ability to repent from causing harm and demonstrate delight in making others glad openly and honestly, civilization falls apart.

So it's not any number of dogs or number of years it is the development of an enlightened mind that is the predominant thrust of Muhammad's Ghost the one who taught him the Quran.

Say, ˹O Prophet,˺ “Allah knows best how long they stayed. With Him ˹alone˺ is ˹the knowledge of˺ the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.”

The Number is 12714, יבז‎‎אד‎, yevzad, "this is God's Counsel for mankind."

The verb יסד (yasad) probably has to do with a Semitic root that occurs in Aramaic as סדד (sadad), meaning to join. In Hebrew the verb יסד (yasad) means to assemble into the foundation of something even more elaborate. This word may describe the beginning of a societal structure such as a temple (Ezra 3:6, Haggai 2:18), a government (Isaiah 14:32, Song of Solomon 5:15), a city (1 Kings 16:34) or a nation (Exodus 9:18), but it may also describe its ruling core: a council (Psalm 2:2) or confederation (Psalm 31:13). Our verb may translate as to organize or even to collectively order (Esther 1:8).

Note that in Hebrew the idea of building a spiritual house from living stones (1 Peter 2:5) requires very little metaphoric momentum and is wholly native to the Hebrew language. The Hebrew word for son is בן (ben), אב ('ab) means father, אבן ('eben) means stone and the verb בנה (bana) means to build. In the Hebrew mind, walls, houses and cities are built as much from bricks as from living people, and neither is a figurative image of the other. In Hebrew it's all the same.

From our verb derive:

The masculine noun יסד (yesud), meaning assemblage. This word occurs only in Ezra 7:9, where it describes the beginning of the formation of a council that discussed the feasibilities and details of a return from Babylon to Canaan.

The feminine or masculine noun יסוד (yesod), meaning foundation or base: of cities (Micah 1:6), nations (Ezekiel 30:4), men (Job 4:19), the righteous (Proverbs 10:25), the altar (Exodus 29:12).

The feminine noun יסודה (yesuda), meaning a thing founded (Psalm 87:1 only).

The masculine noun מוסד (musad), meaning foundation-laying; the act of laying a foundation (Isaiah 28:16, 2 Chronicles 8:16 only).

The feminine noun מוסדה (musada), meaning foundation or assembly (Isaiah 30:32 and Ezekiel 41:8 only).

The masculine noun מוסד (mosad), also meaning foundation or assembly. This is the word used in phrases such as the "foundations of the earth" (Micah 6:2), which or course does not speak of pillars that uphold the flat earth but rather the assembly of all living things, or the "ancient foundations" (Isaiah 58:12), which speaks of the earliest governmental structures of mankind. Note that this noun is also the source of the name Mossad, belonging to Israel's intelligence agency.

The masculine noun מסד (massad), again meaning foundation (1 Kings 7:9 only).

Doubtlessly a by-form of the previous, the verb סוד (sud) is not used in the Bible but its derived noun סוד (sod) occurs nearly two dozen times.

The noun סוד (sod) describes a gathering of men who seek union trough discourse and deliberation, from a formal council (Psalm 111:1) to a band of violent schemers (Genesis 49:6, Psalm 64:2), a group of intimate friends (Job 19:19) or youngsters (Jeremiah 6:11) or the planning committee of merriment (Jeremiah 15:17).

Since the topics discussed by a council tend to be sensitive, our word is frequently grouped with words that mean secret: secret counsel (Job 15:8, Amos 3:7, Proverbs 20:19).סד  סדין

The words סד (sad) and סדין (sadin) are of unclear origin but although it's not clear whether they belong to the above stock or were imported from other languages, their adoption into Hebrew was probably made easier due to their association with the verb יסד (yasad).

\ Noun סד (sad) denotes a set of shackles to bind someone's feet and limit his freedom of movement (Job 13:27 and 33:11 only). It occurs in Aramaic as both סד (sad) and סדא (sada') and clearly relates to סדד (sadad), to join. This verb appears in Arabic as sadda, with the slightly broader meaning of to obstruct or block. It's Aramaic plural is סדין (sadin), which is identical to the next word.

Noun סדין (sadin) also appears all over the Semitic language spectrum and denotes a linen wrapper or cloak. This word is used three times in the Bible (Judges 14:12-13, Proverbs 31:24, Isaiah 3:23) and clearly denotes an article of wealth and thus a symbol of status. It stands to reason that this item was a signature outfit of the ruling class.

Note that the word for ephod, the typical garb of priests, is בד (bad), which derives from the verb בדד (badad) means to isolate or be separate."

We are missing our Sadin, our outer civilized wrapper, our Muslim Islamic Ephod or breastplate. The world badly needs Muslims and non-Muslims to study the Quran and understand its mysterious formula for turning an obstructed world into one that is able to sustain the foundation of basic humanities. The Dua says all we need to start is a Massad, which is a microcosm of the Masjid, "a group of intimate friends (Job 19:19) or youngsters (Jeremiah 6:11) to serve as the planning committee of merriment."

[thepitofjob]

Job 10: 18-22. "The Hebrew."

We just covered the Negev, "the shifting" that takes place when one has change one's mind. Now we learn how the mind is the problem. Judaism discusses human nature a great deal, how it contains elements of his early savage caveman self if we do not groom it, but not very often does it discuss the existence of the mind itself.

The mind is a delusion. We do not have a mind, we have a brain. The mind is the place the will is born, where the conscious choicees to be deluded, wicked, weird, and wonderful are all born.

Even upon culimination of one's Shoftim, the equivalent of what is called a Sattva "sculpted one" in Buddhism or Hinduism, one must still "shorten the days" and enter the realm of the Black just as the God of Israel did when he completed His personality.

Now very few men and women learn how to do this it is not taught to many children but it must be learned in the Shule from an early age. Once one starts to see the mind breeds thoughts on its own like a light bulb must breed light when exposed to electricity and then one is on the cusp of the Shoftim. Good and evil, saint and sinner all of these things are made up by man they are screen plays we perform in. There are however, elements of the Shoftim nature we cannot under or overperform. They are all that remain once the cast of characters in the mind leave the stage.

Gay and straight are good examples of the Shoftim. One cannot act out by being gay or repress it. This is ridiculous. I cannot play soccer, I am no good at it, I can play the french horn, and at that I was not too shabby. Even still all persons can control the amount of light and darkness in the mind and become Shoftim. What is found when one searches for the Shoftim are not named in the Seven Days or fulfill all the attributes. With these "upper qualities" we are on our own.

No one wants to date a raunchy soccer player, or dance with a woman who meditates but can't carry on a coversation without doing something impulsive. So we need to learn how to be the Self without losing control of the mind:

18 “Why then did you bring me out of the womb?     I wish I had died before any eye saw me. 19 If only I had never come into being,     or had been carried straight from the womb to the grave! 20 Are not my few days almost over?     Turn away from me so I can have a moment’s joy 21 before I go to the place of no return,     to the land of gloom and utter darkness, 22 to the land of deepest night,     of utter darkness and disorder,     where even the light is like darkness.”

The Values in Gematria are:

v. 18-19: Why did you bring me out? This is what we need to find out. The Number is 11703, יאז‎אֶפֶסג‎‎, yazepesg"God opened my eyes teach me how to be my own sort."

v. 20-21: Turn away from me. Once one learns religion and superstition are the same, one cannot go back and practice the relgion quite the same way. So what do we do? We pay homage to He Who Made Me, who gave me the Self.

The Number is 10072, י'‎עב, "A Hebrew."

A Hebrew is a kind of Jew that is said to be sojourning. One who worries God will not be his friend. That is nonsense unless one is determined to make of God an adversary which is possible, but not because of the Torah but in spite of it.

v. 22: What is the Deepest Night? Watching the rest of the world stay the same while the Shoftim is beginning to evolve. The Number is 4513, ד‎האג‎ ‎"the Hague."

"In Psalm 107:27 our verb is used in the meaning of to reel; to whirl around. Since the object of the verb is sailors in a storm, the connection to festive swirling may not seem very clear. Here at Abarim Publications we surmise that our verb deals with the same kind of circular and symbiotic dependency as does the verb זבח (zabah), meaning to sacrifice.

The action of the verb then describes the transition from a large and slow circular motion to a concentrated, small and fast one; the large circular motion would constitute life in its daily symbiotic synchronicity, whereas the smaller, faster one would result from people gathered for their feast.

This verb demonstrates that feasts and storms form virtually in the same way and for the same reason: to alleviate tension and release energy.

Note that the verb חול (hul I), which means to whirl, reflects dancing as much as writhing in agony or shuddering in fear.

This root yields one, maybe two derivatives:

The masculine noun חג (hag) means feast or festival gathering, with the same scope as the verb (Exodus 23:14, Judges 21:19, 1 Kings 12:32).

The feminine noun חגא (haga), meaning a reeling. It's a curious word which is spelled like the Aramaic equivalent of an unused Hebrew word חגה (haga); the feminine version of חג (hag). This noun is used only once, in Isaiah 19:17, and HAW Theological Wordbook of the Old Testament declares "derivative from hagag unsure".

The world is reeling, as the etymology suggests trying to release the energy of the consequences of its actions. As we learn in the East, acting out and is not acting up. We will learn more about acting up and why it is different in the rest of the Book of Job.

[bills-bible-basics]

THE SIN OF MOSES AND AARON -- KJV (King James Version) Bible Verse List #Christian #BibleStudy #Verses Visit https://www.billkochman.com/VerseLists/ to see more. "And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?" Exodus 17:1-6, KJV "Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them . . . And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah." Numbers 20:1-13, 23-24, KJV "And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin." Numbers 27:12-14, KJV "And the LORD spake unto Moses that selfsame day, saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel." Deuteronomy 32:48-52, KJV "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: Because they provoked his spirit, so that he spake unadvisedly with his lips." Psalm 106:32-33, KJV "Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved [tested] thee at the waters of Meribah. Selah." Psalm 81:7, KJV For additional information, please refer to the article entitled "The Sin of Moses and Aaron", which you can read at the following URL: https://www.billkochman.com/Articles/sin-of-moses-and-aaron.html If you would like more info regarding the origin of these KJV Bible verse lists, go to https://www.billkochman.com/VerseLists/. Thank-you! https://www.billkochman.com/Blog/index.php/the-sin-of-moses-and-aaron-kjv-king-james-version-bible-verse-list/?feed_id=196688&THE%20SIN%20OF%20MOSES%20AND%20AARON%20--%20KJV%20%28King%20James%20Version%29%20Bible%20Verse%20List

[the-hem]

Herod and the Head on a Platter. From Mark 6: 14-29.

Before we delve into the secrets of one of the most well known Christian myths we need to know what we are doing. What does the word Herod mean? What is John the Baptist? Why did Herodias want his head so badly? What was wrong with the one she owned?

"Herod means "fear of being homeless." The name Herodias means Of Herodia, and Herodia could be construed as "Land of Herod," or perhaps rather "Legacy of Herod." It's not clear where the name Herod comes from, but here at Abarim Publications we like to propose that the name Herod(ias) may have to do with the Hebrew verb ערד ('arad), meaning to flee, or חרד (harad), meaning to tremble or be afraid (and please see our article on the name Herod for the details)."

So Herod is a reign of terror and Herodias is the government that is willing to execute it. Now recall Christianity is just Judaism with the Godhead leading its discourses. The Jews at the time this myth was written, Jesus included were terrified of a Roman gov entering their jurisdiction and putting a final end to them. They'd done it many times before and were quite good at it.

"Whatever the reasons, the homeless were ubiquitous and many among the affluent saw them as iniquitous. When the desperately poor revolted, punishment was severe: Romans nailed to crosses six thousand of the Spartacus rebels in 71 B.C. and left them along a major highway, the Appian Way, to die of pain, starvation, and thirst. Officials left the corpses hanging there for the pleasure of buzzards and the education of slaves, whose masters could take them on field trips to see what would happen to rebels."

Jews do not believe in slaves, poverty, homelessness, they view class warfare dimly, and "messages" sent through public executions least of all. I would call six thousand crucifixions bad news, especially since a man named John came along and said the good news was such things were about to become obsolete.

From Mark 1: John the Baptist Prepares the Way

1 The beginning of the good news about Jesus the Messiah,[a] the Son of God,[b] 2 as it is written in Isaiah the prophet: “I will send my messenger ahead of you,     who will prepare your way”[c]— 3 “a voice of one calling in the wilderness, ‘Prepare the way for the Lord,     make straight paths for him.’”[d] 4 And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. 5 The whole Judean countryside and all the people of Jerusalem went out to him.

John means "transformation by Grace".

"The name John comes from the Hebrew name Yochanan, which means "God is Gracious." The name passed through Greek and Latin before becoming the English name John, which is derived from the Middle English names Ion, Ihon, Jon, and Jan. In English translations of the Hebrew Bible, the name Johanan is often used instead of John, as it's closer to the original Hebrew. 

The shape-shifting verb נתן (natan) means to give in a broad bouquet of senses, from regular giving or bestowing, to setting or putting, to transforming one thing or situation into another.

This verb's three nouns מתן (mattan), מתנה (mattana) and מתת (mattat) all mean gift, again broadly ranging from a regular present to an offering to an innate talent (being "gifted")."

So the gift God wants a scared, oppressed, drained people who are subject a king and queen of homelessness is hospitality. The people John and Jesus met during Christ's baptism knew not a thing about it, apparently, and certainly could not expect Rome or its armies to suddenly start caring about it.

Jesus' name became well known because he told the world not only should God have a home in the temple, but they should have one too and within it all the rites of Judaism, Shabbos, Shabbat, marriage, and the field belonged to all mankind, not to just the rich who managed these things with slaves, a very bad word among Jews. If John "gift of grace" survived to tranform Rome, Herod would found himself out of a job. In order to remain firmly planted in it, he knew he had to something about Jews- as do we. Do we listen to them or do we do away with them?

This is the subject of the argument in the following tract. We cannot just know about Jews in our heads, we have to perform Jewish practices in our lives. That means any regime that combines a legacy of fear and homelessness must get beheaded instead of the spirit of its liberation.

Herod decides at first to listen to John and become Jewish. Herod undergoes his Shabbat, and has a birthday party to celebrate. Things go badly, and John the Baptist's head ends up on a platter. A platter is Number 366, גוו‎‎‎, "a body."

The plate which refers to the Seder Plate which is actually a list of activities one is to undertake to overthrow a tyrant. It is supposed to feed the head and start a revolution, not cement his position. This brings us to the next problem with this scene, the table manners of Herod's guests. Table manners are 414, dad, דא‎ד‎, "soothing words."

The Passover was instituted in 5 BCE the year Jesus was born. It makes sense He and John as good Jewish men were trying to teach it to Roman Jews at the time the Gospels became popular.

So the very idea of Jesus being the Messiah was doomed from the start, but this God knew, and sowed the seeds for Mashiach through the departure point called Pesach nonetheless. Christ was clearly angry after the crucifixion, nonethless, humanity either did not know or refused the Torah. Those who knew and did not obey, He punished by these by failing to be visible to them after His resurrection.

The following then is the beginning of the end of the beginning of the Messiah because the people or Rome did not become educated in the Torah, in the Seder in particular. Except we are not they.

John the Baptist Beheaded

14 King Herod heard about this, for Jesus’ name had become well known. Some were saying,[a] “John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.”

15 Others said, “He is Elijah.”

And still others claimed, “He is a prophet, like one of the prophets of long ago.”

16 But when Herod heard this, he said, “John, whom I beheaded, has been raised from the dead!”

17 For Herod himself had given orders to have John arrested, and he had him bound and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. 

18 For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.”

 19 So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, 20 because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled[b]; yet he liked to listen to him.

21 Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. 22 When the daughter of[c] Herodias came in and danced, she pleased Herod and his dinner guests.

The king said to the girl, “Ask me for anything you want, and I’ll give it to you.” 23 And he promised her with an oath, “Whatever you ask I will give you, up to half my kingdom.”

24 She went out and said to her mother, “What shall I ask for?”

“The head of John the Baptist,” she answered.

25 At once the girl hurried in to the king with the request: “I want you to give me right now the head of John the Baptist on a platter.”

26 The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her. 

27 So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, 28 and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. 

29 On hearing of this, John’s disciples came and took his body and laid it in a tomb.

Herod became a Jew and was trying to teach the Haggadah and conscript his army and officials and start what is called Galilee, the "rolling of the cylinder of the age". He was trying to teach the Torah.

"The parallel verb גיל (gil) expresses a circular motion as is mostly associated with expressions of joy and celebration (dance). Nouns גיל (gil) and גילה (gila) mean a rejoicing. Noun גיל (gil) describes a circle or time: an age."

Except Herodias the wife, the government, the opposite of Sarah, was not at all interested in any kind of Seder logic. She and her future inheritance put a stop to that and they stop the Seder in its tracks. As during the prosecution of Christ, the oath of Herod, a fear riddled disciple of John was no good, and an oppressive government and ignorant church won over the Words of Moses. They both still exist and cooperate in the taking of slaves and oppression of the people of this planet to this very day.

NOW here comes the prison part. None of this Jewish szhite means anything in English. Without proper transcription, the Haggadah, the Halachah, the Hannukah, the Seder none of it makes any sense. Now I have explained as much as I can using what is typeset on the page. For the rest, we need to get John's head out of prison and transform the text.

The Values in Gematria are:

John the Baptist Beheaded= 1207, יבאֶפֶסז‎, jephthah,

"The verb פתח (patah) means to open. And since the opening of lips precedes speaking, and the opening of ears precedes hearing, our verb may also mean to speak and to hear (and to see, to be hospitable, to ask for with open hands, and so on).

Our verb may be applied to the opening of constricting things, which gives it the meaning of to loosen or release. This verb (or perhaps a whole separate one) may also be used to mean to engrave, although engraving and opening a surface so that the surface speaks are not that far apart.

Noun פתח (petah) means opening or doorway. Similar noun פתח (petah) means opening in the sense of an unfolding. Noun פתון (pithon) also means opening.

Noun פתיחה (petiha) denotes a drawn sword (the edge of a sword was known as the "mouth" of it). A prefixed מ usually indicates place or agency and noun מפתח (miptah) means utterance and the similar masculine noun מפתח (mapteah) means key."

Christianity is a lock without a key. Now we know how to open it.

v. 14: Miraculous powers are at work in him.

The final words of the Torah refer to the "miraculous powers" cited above. From Hezot Haberakhah:

9 So the people of Israel obeyed him and did as the Lord had commanded Moses.  10 And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face,  11 none like him for all the signs and the wonders that the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land,  12 and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel.

The Number is 12532, יבגהב‎ ‎, יאבגהב, yabghab, "God is found in the Darkness."

v. 15-16: Some say he is Elijah. Elijah is the word from which Hellelujah comes from. It means "Spirit of Joy." The Number is 7516, ז‎הא‎ו‎, this or, "this breather of light",

There is a Kabbalah building.

"Hidden in the Darkness is a Spirit of Joy, a breather of Light..."

v. 17-18: He had him bound in prison. The Number is 9194, טאטד‎‎‎, tatad, "the document, the record is "the underpinnings of advancement."

Tat= underneath

Ad= perception

The pedigree of this verb is unclear, although it's generally thought to relate to αυδη (aude), voice or speech, which in turn appears to relate to the Sanskrit noun vada, speech. These words' similarity to the familiar Latin audio, which ultimately stems from the Proto-Indo-European root "au-", to perceive, appears to be accidental.

v. 19-20: The government had a grudge. Government is self-government specifically how to manage one's urges. Why do we even try to hold back sometimes? Because the Torah and the Gospels teach us as little kids this is what we are supposed to do. Why would we do this?

The Number is 11124,יאאבד‎‎‎ "Do not go astray, do not perish."

This is why Isaiah 9:6 says the "government shall rest on his shoulders..." because that's where the head and the abilty to obey rules is, that's where it belongs, not down below between the schlong.

v. 21-22: Finally the opportunity came= Mashiach.

The Number is 7410, ז‎די‎ ‎, zadi, "the steps, the footfalls, the pace."

v. 23-24: He offered her half the kingdom, but she wanted all of it. Who can we trust then to build this nation?

The Number is 11867, yahuz, "Someone from outside the traditions that follows a different road."

"The meaning of unused verb חוץ (hws) is unknown but it probably had to do with being outside as noun חוץ (hus) means the outside (of a tent, camp, house, city, country). This is also the regular word for street (the area "outside" the house). Adjective חיצון (hison) means outer."

v. 25-26: Give me the head on a platter. The Number 11814, יאחאד‎‎, jahad, "a puzzle, a layer of timber that joins the rest."

The feminine noun חידה (hida), meaning riddle. Most dictionaries will explain that a riddle is essentially a difficult question, but now you know that a riddle is essentially something that keeps your mind sharp (or joyful). It's part of the ubiquitous wisdom tradition and denotes a mental exercise, comparable to the crossword puzzles and TV quizzes in our present day, except that in Biblical times a sharp mind could mean the difference between war and peace or feast and famine. Half of this noun's occurrences are in Judges 14, where Samson poses his famous riddle in an entertaining battle of wits, which ties it also into חדה (hada II). Presumably, the queen of Sheba posed riddles to Solomon for similar double reasons (1 Kings 10:1). Likewise the Psalmist poses riddles to his audience (Psalm 49:4), and even YHWH himself reveals that to his prophets he speaks directly but to the rest of us he speaks in riddles (which is comparable to what Jesus says in LUKE 8:10). The obvious reason is that folks without a special talent can't fathom truths beyond their common understanding, just like a caveman would not understand a computer or an iPod, or even a movie or a book. Humans learn slow and an excellent way to teach people anything is by feeding them small bits at a time that they have to figure out for themselves. That's what riddles in the Bible are for.

The denominative verb חוד (hud), meaning to pose a riddle (Judges 14:12, Ezekiel 17:2). Note that in Judges 14:16 this verb takes on the form of חדת (hdt), which is identical to the Aramaic word meaning "new" as used only in Ezra 6:4, "one layer of new timber".

The noun חידה (hida) meaning riddle occurs once in its Aramaic form אחידה, namely in Daniel 5:12. Also see the word אחד ('ehad), which is associated with the verb יחד (yahad), meaning to unite or join."

v. 26-28: He immediately sent an executioner to the prison. Arguments in Jewish logic always resort to a kind of war chest of logic called Kabbalah but that is over simplifying it. Observe this entire analysis. One might be able to read the passage and state a hypothesis that goes against the grain or conventions but without an executioner, the closing argument, one cannot complete the Halachah and one will not close the discussion.

The Number is 11380, יאגחאֶפֶס "will defend jagaphes, the strange point of view that is lodged in the neck."

"The verb גרר (garar) means to drag or drag away, mostly in a circular or repetitive motion. Noun גרה (gera) means cud, or food that's dragged back up, chewed again and sent back down. The identical noun גרה (gera) denotes a unit of weight that served as currency. Noun גרגר (gargar) means berry and the plural noun גרגרות (gargerot) means neck, probably after their signature wagging motion.

The verb גרה (gara) means to strive or agitate strife, obviously not by means of one singular assault but rather by repeated provocations and withdrawals. Noun תגרה (tigra) means contention or opposition. Noun גרון (garon) is a second word for neck.

Verb גור (gur) means the same as the previous: to quarrel or stir up strife. Nouns גור (gor) and גור (gur) both denote lion cubs. Perhaps young male lions were named after the verb גור (gur) because they are expelled from the pride and are forced to roam adjacent territories.

The verb גור (gur), namely — or a second and identical verb — is also often used to describe to itinerate or temporary abide. Noun גר (ger) describes an itinerant; a stranger or foreigner.

Noun גרות (gerut) may describe a lodging place for foreign travelers but may also be part of the name Geruth Chimham. Noun מגור (magor) means dwelling place or itineration. Nouns מגורה (megura) and ממגרות (mammegurot) describes storehouses, or places were goods were temporarily stored on their way to the market.

Perhaps a third identical verb גור (gur) means to dread, but perhaps it describes dread that is built up over time and from many little threats and suspicions.

Nouns מגור (magor) and מגורה (megora) mean fear or terror, but note that the former is identical to the word meaning dwelling place, mentioned above. The verb יגר (yagor) appears to be a by-form of this third verb גור (gur), and also means to dread. The adverb יגור (yagor) means fearing."

Religions and governments hate being told they are not on the side of the angels. They love the delusion they are God's hand no matter how evil or corrupt they are. The right words in the mouth of a fearless man can be their downfall and this they know the moment they see him.

So long as man is too afraid of the government to stand up for the rights and freedoms of others however, the Messiah paradigm does not exist. This they know too.

v. 29: On hearing this, they took the body. The Number is 2858, ךחן‎ח‎, "Grace fled, got hooked in a briar."

We know God supported Moses and his mission to free the Israelites from slavery. They did not know how to do it until Moses came back from Sinai. Now not everyone cooperated or was eager to upset the natural order but Moses, as the Torah said performed miracles and enough of the people changed their minds.

We have now opened up the decapitated head of John the Baptist and learned why Jesus and the Sacraments have failed. We did not properly understand the Jewish elements or their urgency. Imagine the stories we would be telling if the Romans had decided to listen to John or Jesus, repented of their violence and oppressive lifestyles and founded the Mashiach...how would we be living right now?

We cannot make their mistakes or ponder this for too much longer, we, like the Romans are running out of oxygen and out of time.

And this...this one passage is nothing compared to everything hidden in the New Testament about Jesus, who He was, His words, how to attain to becoming a member of His Company. I believe this passage, involving the beheading of John the Baptist was a sign from God, telling us to delve further and solve the mystery of this Friendly Being who's come to save us at last.

This we know because of the Kabbalah created by the above:

"Out of the darkness comes a cheerful Spirit, one that will advance our perception and restart the age. One who breathes light and whose footfalls sow peace. Do not stray from His Hem, do not cause harm, do not be wicked, do not perish. Lay down His Path, do not fear to tread, and lead the world to salvation."

[monsooninn]

Berakhot 10a: 19. "Ode to a Boy."

Humankind's failure to attempt the Mashiach has resulted in the deaths of billions of disappointed Jews. Each must have anticipated liberation up until the last moment, fearing the God Yah would not greet them and explain our warped reality to them.

Our psalmody, Eda to a Boy continues to urge us to contemplate how soon can the past become the past? How soon can the preparations for the New Age of Reason begin, indicating the waiting period called the Black Pillar haw finally ended?

19. We looked at the day of death, and he said a poem, which was said: "My soul blesses the Lord, O Lord my God, you have increased with great majesty and splendor of clothing."

The Value in Gematria is 10946, ק‎טדו‎‎‎, catado, "someone like him but younger."

The adjective κατωτερος (katoteros), which derives from the comparative form of κατω (kato), and means lower in a spatial sense or younger in a temporal sense. It occurs in Ephesians 4:9 only, which is a difficult text that speaks of ascending far above the heavens and descending into the lower parts of the earth. This obviously caters to the classical world view of multiple heavens and multiple realms of mortals (and the dead), but it can certainly not, in good conscience, be ascribed to Paul's mythic liberties and poetic license. Here at Abarim Publications we don't know either, but if we were to guess, we would probably guess that the lower parts of the earth also refer to the obviously visibly things, whereas the higher things of heaven denote the invisible truths behind the visible things (i.e. the invisible E=mc2 behind observable relativity; see Hebrews 11:1). Obviously, the ultimate abstraction, which sits behind everything that exists and thus far above all heavens, is the Oneness of God Himself (compare Hebrews 1:3 to John 17:21-23).

Together with the preposition υπο (hupo) meaning under: the adverb υποκατω (hupokato), meaning underneath. It's used 9 times; see full concordance.

The Age of the Mashiach belongs to the youngest Jewish boys and girls alive today. It is they who must start to close out the Age of Agony and dress in the clothes and majesty of a chapter of human existence without fundamentalist Christianity fuchking everything up.

As I have said for almost a decade, it is time to kill them, dissolve their political parties, take their money, property, everything, all of it and erase them from history. Thanks to the Mormons, Christian Broadcasting Network and the RNC for allowing us to catch them red handed, we have all we need to be able to legally exterminate these foul things and begin a brand new way of life on earth. Together these organizations and their members, headquartered in the USA are the biggest most well-financed projectors of anti-Semitic terrorism around the world. And let us not forget the Best Boy of Britain, Josh Hawley who trafficks kiddie porn for King Charles 3. The efforts of the human race to be rid of them will incite the onset of the Mashiach.

The heirs to the Kingdom won't be boys forever. We should do as the Mishnah has said from the beginning now, and act swiftly and horribly before their chance passes.