434Babel
Chemah ~ Venomous
…This Is Not Him
9
Hineh | Behold
I Fell on My Face…
It’s about time for Measure Man to let go of his twisted twine and set down the bogus branch. All told, he has offered some 300 meaningless measurements of the Lord’s revisionist monstrosity. So, we’ll pick up some of the lowlights, I mean, keen insights, from the 42nd chapter and move on with the show.
And he was drawing me out as if an exodus (wa yatsa’ ‘any) to the courtyard (‘el ha chatser) of the walled exterior (ha chytsown) of the way of the way (ha derek derek) of the north (ha tsaphown) and he was coming to me (wa bow’ ‘any – he was pursuing and including me) to the room, cell, or chamber (‘el ha lishkah) which is before, opposite, beyond, or nearby (‘asher neged) the separate courtyard for decimating and exterminating (ha gizrah – ?, of division and separation, of cutting and massacring, used often in Ezekiel and once in Lamentations; from gezar to be divided in two and cut down, severed and annihilated, destroyed and excluded), which is before, opposite, beyond, or nearby (‘asher neged) the oppressive and vexing structure of the abusive son (ha binyn – ?, used only in Ezekiel; likely derived from ben – son or child and yahah – to oppress, vex, and abuse) to the north (‘el ha tsaphown). (Yachezq’el / Ezekiel 42:1)
For those traveling along with Ezekiel and his Lord, this Exodus would be back to Babylon and into Hell. Their destination would be the killing fields of Auschwitz. 435Although to get there, they would have to navigate using contrived words.
A few more cubits here and here and we’ll be done…
To the presence and face (‘el paneh), a length of cubits (‘orek ‘amahowth) of the hundred (ha ma’ah) a door (petach – opening and entry) of the north (ha tsaphown) and the breadth, thickness, or width (ha rochab), fifty cubits (chamesh ‘amahowth). (Yachezq’el / Ezekiel 42:2)
Before (neged – informing the opposing and nearby and beyond) the twenty (ha ‘esrym) which for the enclosed court (‘asher la ha chatser) of the inner presence and face (ha panymy) and opposite, beyond, or near (wa neged) the burning coals of the pavement (ritsphah – the glowing hot stones and flames) which to the enclosed courtyard (‘asher la ha chatser) of the exterior (ha chytsown) gallery for drawing away and tearing apart (‘athyq – ?, used only in Ezekiel; thought to be from nathaq – to pluck up, break, and pull apart) to the presence (‘el paneh – to the appearance of the face) of the gallery for breaking and pulling apart (‘athyq) of the three (ha shalyshy). (Yachezq’el / Ezekiel 42:3)
I suppose a monkey munching on ergot might do better than this when randomly picking words out of a banana basket. Of course, to be reasonable, we’d have to limit the contestants to religious chimps since the fungal parasite was essential to the Eleusinian Mysteries which evolved into the Christian depiction of Hell.
This time from the monkeys…
And toward the face (wa la paneh – for the appearance) of the rooms (ha lishkah), a passageway (mahalak – a questionable walkway) of ten cubits (‘eser ‘amahowth) of width (rochab) to the inward presence (‘el ha panymy) of a way (derek), one cubit (‘amah 436‘echad). And their doors (wa petach hem) for the north (la ha tsaphown). (Yachezq’el / Ezekiel 42:4)
The chambers (wa ha lishkah) of the Almighty (ha ‘elyown) were narrowed, restricted, and shortened (qatsuwr) for them eating (ky ‘akal) a gallery for drawing away and tearing apart (‘athyq – ?, used only in Ezekiel; thought to be from nathaq – to pluck up, break, and pull apart, although the monkeys know best) away from them (min henah) from the lowest off the subjugated (min ha tachatown) and from the middle (wa min ha tykown) of the oppressive and vexing structure of the abusive son (ha binyn – used only in Ezekiel; likely derived from ben – son or child and yanah – to oppress, vex, and abuse). (Yachezq’el / Ezekiel 42:5)
For three of them (ky shalash henah) and not to them (wa ‘ayin la henah) pillars or columns (‘amuwdym – standing) similar to (ka) the standing columns (‘amuwdym) of the courtyards (ha chatserowth).
Therefore, it stands to reason (‘al ken), he was held back and denied (‘atsal – he was taken away (nifal perfect third-person masculine singular)) on account of and from the lowest (min ha tachatown) and from the middle (wa min ha tykown) from the ground (min ha ‘erets). (Yachezq’el / Ezekiel 42:6)
It may not have been much better, but it was obviously no worse. Personally, I prefer the religious ergot-munching monkeys picking words out of baskets over Measure Man and Prophet Person. But I may be prejudiced since I’m predisposed against charlatans. Either way, to make sense of this, one would have to begin by misrepresenting the words themselves – or finding a handy supply of ergot.
The next six verses read like the previous six, so let’s jump to the 13th and pick up the story with the holy chambers and priests. Perhaps, now, the dialog will improve since Molten Man is becoming more talkative.
437And he said to me (wa ‘amar ‘el ‘any), the chambers of the north (lishkah ha tsaphown), the cells of the south (lishkah ha darowm) which to face (‘asher ‘el paneh) the yard separated for extermination and annihilation (ha gizrah – ?, used almost exclusively in Ezekiel, place of separation and eradication; from gazar – to divide, cut off, and cut down, to exclude and eliminate) of them (henah), the rooms (lishkah) of sacred holiness (ha qodesh) which shall be eating there (‘asher ‘akal sham) of the priests (ha kohenym) who approach (‘asher qarowb) toward (la) This Is Not Him (#^^#!) for sacred holiness (qodesh) of the holy (ha qodesh).
There, they should set (sham nuwach) sacred of the holy (qodesh ha qodesh), including the apportioned oblation (ha minchah – the share of the offering, the gift, present, and sacrifice), and the sin offering for missing the way (wa ha chata’ath), and the guilt offering for being wrong (wa ha ‘asham), indeed, because (ky) the place is holy (ha maqowm qadowsh). (Yachezq’el / Ezekiel 42:13)
In a rational text attributable to Yahowah, we would translate qodesh as “set apart, separate, unique, and uncommon,” but since the truth is not welcome here, the religious concepts of “sacred and holy” were obviously intended.
The bigger problem, however, is the inappropriateness of these offerings at this time. If “Ezekiel’s” Temple was supposed to be the third and final Temple serving Yisra’el upon Yahowah’s return, then there would be no need for apportionment or oblation because everyone would know the way and would have been pronounced innocent. Metal Man, unlike the Tin Man of the Wizard of Oz, needs a brain.
Following Kipurym in year 6000 Yah, the Home of the Covenant will be a place to enjoy our relationship with 438Yahowah and celebrate being part of His family. And while we will continue to enjoy the seven Miqra’ey, these Feasts will be in remembrance of what our Father has done to bring us here.
But there is no Father and no Family here, only a demonic spirit and cohorts desperate to be worshiped as gods…
In coming and entering of them (ba bow’ hem), the priests (ha kohenym), they will not come out (wa lo’ yatsa’) from the holy sanctuary (min ha qodesh) to the courtyard (‘el ha chatser) of the outside (ha chytsown).
And there (wa sham), they will be resting and settling (nuwach) their unfaithful garments (beged hem – their treachery and betrayal) which they minister (sharath) in these (ba henah) because they holy (ky qodesh henah).
They will be clothed, dressing (labash) differently afterward (‘acher – distinctly thereafter) treacherously in betrayal (bagad – breaking the faith in adulterous apparel). And they will have approached (wa qarab) toward that which for the people (‘el ‘asher la ha ‘am). (Yachezq’el / Ezekiel 42:14)
Continuing to model Auschwitz, there will be no coming out for those who go into the holy sanctuary of Jewish extermination. However, those uniquely privileged with the honor of annihilating God’s people, will be clothed differently, in garments symbolic of their treachery and betrayal of Jews on behalf of the people.
Awed by the thought of it all, the Tin Man paused…
And he stopped, having finished (kalah – he had completed) measuring the Temple (‘eth midah ha beyth) of the innermost presence (ha panymy) and he escorted me out (yatsa’ ‘any) a way of the gate (derek ha sha’ar) 439which faced it or him (‘asher paneh huw’), a way of the east (derek ha qadym).
And he measured (wa madad) it all around and around (huw’ sabyb sabyb). (Yachezq’el / Ezekiel 42:15)
This continued fixation on the way of the east is not appropriate because it is reminiscent of Babel – the very thing Yahowah was insistent Abraham leave before being blessed with the Covenant. Qadym apart from derek is fine, because it is symbolic of the sunrise and, thus, increased enlightenment during a new day.
Since we were just told that Measure Man had finished measuring the Temple, what “spirit of the east” do you suppose is just shy of 8 feet in circumference? And why now, after having not used it over the span of some 300 measures, has the Molten One turned back to his calibrated shaft?
He had measured (madad) a spirit (ruwach) of the east (ha qadym) with the stalk, branch, shaft, or reed (ba qaneh – by the acquired rod and stem) of the measurement (ha midah) of five cubits (chamesh ‘amahowth) of shaft by shaft (qaneh ba qaneh) of the measurement (ha midah) around, surrounding and encircling (sabyb). (Yachezq’el / Ezekiel 42:16)
Measure Man and the Son of Man are out of sync. First, spirits, like light and other forms of energy, while quantifiable, are not measurable in, well, forearms or sticks. And we are left scratching our heads after being told “he had measured a spirit of the east with the shaft of the measurement” and the results were “five cubits of the shaft by shaft of the measurement around.” So what dimension is he quantifying, and is the measurement five forearms or five sticks? Then there is the issue of sabyb, leaving us to determine if the spirit of the east was rectangular with geometric sides or circular with a circumference?
440But in the fog of numbers and measures, there was a spark of light. We can be assured that the fascination with the Way of the East is due to the importance of Babel’s Spirit of the East.
Ha Satan is insistent that he has a tsaba’ | host of his own. And since the credible portions of Daniel indicate that the Towrahless One will come from the north…
He measured the spirit of the north (madad ruwach ha tsaphown) five hundred shafts (chamesh me’ah qanym) by the shaft (ba qaneh) of the measurement (ha midah) all around the perimeter (sabyb). (Yachezq’el / Ezekiel 42:17)
With a spirit of the south on the rise (‘eth ruwach ha darowm), he measured (madad) five hundred shafts (chamesh me’ah qanym) by the shaft (ba qaneh) of the measurement (ha midah). (Yachezq’el / Ezekiel 42:18)
Holy Hell, Metal Man, this is pathetic! Your Spirit of the East, at five ‘amahowth | cubits, is 7.5 feet in circumference, which is 2.4 feet in diameter. But the Spirit of the North, at 500 qanym | shafts in sabyb | circumference, would be 4,666 feet around or 1,485 feet across. However, since there is no reference to sabyb | all around pursuant to the Ruwach Darowm, she’s the full 4,666 feet in whatever dimension Measure Man was madad.
Evidently not done measuring and still going in circles, Metal Man sized up the Spirit of the Sea…
He had encircled, going all around to surround (sabab) toward the Spirit (‘el ruwach) of the Sea in the west (ha yam). He measured (madad) five hundred shafts (chamesh me’ah qaneh) by the shaft (ba qaneh) of the measurement (ha midah). (Yachezq’el / Ezekiel 42:19)
Recognizing that he just did the impossible and measured four spirits, the easternmost would be 2.4 feet 441across. The northernmost spirit blew in at 1,485 feet wide. And the expanse of the spirits of the Sea and South dominated the scene at 4,666 feet. While technically a trapezoid, at this scale, it is essentially an equilateral triangle, with the elongated equidistant sides and narrow-most angle facing due south if the northern spirit was trued.
Confused? Not to worry. The Son of Man explains what Metal Man was sizing up during his close encounter with the four spirits…
To four spirits (‘el ‘arba’ ruwachowth) he had measured (madad) him (huw’), an adjoining wall (chowmah) for him (la huw’), all around the entire perimeter and circumference (sabyb sabyb) of length (‘orek), five hundred (chamesh me’ah) and width (wa rochab), five hundred (chamesh me’ah) separate and dismiss, excluding (badal – dividing and severing by discriminating) between (bayin) the holy (ha qodesh) for common and popular (la chol). (Yachezq’el / Ezekiel 42:20)
So that there is no misunderstanding, as energy akin to light, ruwach can be quantified similarly to illumination or electricity, rating their power over a duration of time, such as 700 lumens or 7 volts, but not 7 feet. As such, this is an exercise in ignorance.
Second, while sabyb was repeated here as it is foolishly throughout Ezekiel, it was applied to the first two spirits but not the remaining two. When applied, it speaks of a circumference or perimeter all around an object. Therefore, to say sabyb sabyb | all around the entire perimeter and circumference and then give both length and width means that Ezekiel is unaware of the meaning of a word he has used over one hundred times.
And speaking of ignorance, ruwach is feminine, as is chowmah, nonetheless, the masculine pronoun, huw’ | him, was used regarding them. Further, this time, neither unit of 442measure – ‘amah | cubit (the length of a forearm and hand) or qaneh | shaft (the length of a 6 forearm and two-hand stick), was unspecified in either dimension. Therefore, one cannot distinguish between lengths and diameters or between cubits and sticks when seeking the measurement of the unmeasurable.
Lastly, badal is a rough term to use if we are to believe that Satan’s Lair is post-Reconciliation because it means “to divide and dismiss, to separate and exclude in a discriminating fashion.” That is a fish out of water with one Family. Similarly, should this be intended as a future construct, by that time, there will be no distinction between set apart and special and that which is common and thus popular. When the surviving remnant of Yisra’el and the Covenant Family are living in a restored Garden of Eden, qodesh will be chol to the point of exclusive.
By the way, as a point of reference, if Measure Man meant to convey that the holiest section of the Lord’s compound would be 500 sticks in length and width, it would be nearly a square mile. The Lord’s inner sanctum at 4,666 feet in every direction would encompass nearly 22 million square feet. This would make Moseh and Yahowah pikers at a measly 15 by 15 feet for the Qodesh Qodesh with an additional 15 by 30 feet for the Qodesh of the Tabernacle.
When comparing Qodesh to Qodesh, the Lord’s Lair would be 48,000 times larger than Yahowah’s. Even if we were to include the entire courtyard of the Tabernacle, at 75 by 150 feet, the Adversary intends to overshadow God 2,000 times over. When home is She’owl in the slogan “go big or go home,” size matters.
443Up to this point, the Lord’s monstrosity has been sterile and lifeless – a walled and gated compound ready for mass extinction. And it is to this foreboding prison designed to bury Jews and Jerusalem that the Son of Man would have us believe his Lord was returning. It’s sure to be vomitacious (my wife insists it’s a real word, and who is to argue with her in this context), but who in their right mind would want to be part of this?
Right on cue, voilà…
And he was walking me (wa halak ‘any) to the gate of gate (ha sa’ar sa’ar) which faces the way of the east (‘asher panah derek ha qadym). (Yachezq’el / Ezekiel 43:1)
This will be the last we see or hear from Metal Man. And all this while, we were never given a name.
Now, drumroll please…
And behold (wa hineh), the glory and splendor, the manifestation of the presence and weight (kabowd – the honor; from kabad – the mass and burden) of a god (‘elohym – of mighty ones) of Israel (Yisra’el), he had arrived (bow’ – he had actually come (qal perfect third-person masculine singular)) from a way of the east (min derek ha qadym).
And his sound (wa qowl huw’ – his voice or noise) like (ka) noise (qowl) of many large waters (maym rab). And either the Earth or the ground (wa ha ‘erets), she had been illuminated (‘owr – she was light (hifil perfect third-person feminine singular)) from his glory and splendor, the manifestation of his presence and weight (kabowd huw’ – his honor; from kabad – the mass and burden). (Yachezq’el / Ezekiel 43:2)
Imagine the timing. After 300 or more clumsy measurements of walls, gates, and guardrooms, and with the accounting spanning three monotonous chapters, what 444before our eyes should appear right on cue but the Lord of the Manor. And it’s good to know that he’s watching his diet because, in spite of his kabowd, he must now squeeze through the 2-foot 5-inch way of the east.
I suppose the noise was either from all of the wheels within wheels going around, all of the eyeballs blinking, or the chattering of the four beasts. Based upon the three sightings over 25 years, they don’t get out much.
Sadly, for all of those Ezekiel fans out there in religious land, the Lord appeared as he had in the past. But you have to appreciate the symmetry. The last time the Lord of Babel appeared to the Son of Man he had come to destroy the city. And now, he was going to bury it beneath his temple complex. Turns out, Satan is a full-service exterminator after all.
And like the questionable spectacle and phenomenon (wa ka mare’ah – similar to the metaphorical appearance of the supernatural revelation of the vision; from mah – to question the implications of ra’ah – what is being seen) of the appearance of visual patterns worth pondering (ha mare’ah – of the debatable phenomenon of a supernatural revelation) which I had seen (‘asher ra’ah) like the mystical religious revelation (ka ha mare’ah – similar to the questionable spectacle and phenomenon) which I had seen (‘asher ra’ah) with coming of me (ba bow’ ‘any) to corrupt and ravage (la shachath – to mar and destroy, sliming as if a putrid dungeon) the city (‘eth ha ‘iyr), like the questionable phenomenon (wa ka mare’ah – similar to the metaphorical appearance of the supernatural revelation of the vision; from mah – to question the implications of ra’ah – what is being seen) of the appearance of visual sight (ha mare’ah – of the debatable phenomenon of a supernatural revelation) which I had seen (‘asher ra’ah) toward the Chebar canal (‘el nahar Kabar). So (wa), I fell (naphal) to my face (‘el paneh ‘any). (Yachezq’el / Ezekiel 43:3)
445If Son of Person had actually seen something worth reporting, nothing more need be said than offering one “ra’ah – I had seen” followed by an accurate accounting. But this little ditty has all the signs of desperation. There is a second and third ra’ah and not one but five iterations of mare’ah, pleading with us to believe that he actually saw something. And there is such deplorable specificity, after inundating us with his quintuplet of questionable sightings, he adds three additional ka | somewhat similar to equivocations. Moses, he is not.
In the midst of all of this insistence on having seen something, Son of Man slips and says, “ba bow’ ‘any la shachath ‘eth ha ‘iyr – with coming of me to corrupt and ravage the city.” It is another affirmation that the Lord of Babel and the Son of Man are one and the same. Ezekiel is nothing more than a literary device, no more real than Ishmael in Moby Dick.
Also telling, when last the Lord was seen-seen-seen and envisioned- envisioned- envisioned- envisioned- envisioned like-like-like this, he was there to “shachath ‘eth ha ‘iyr – corrupt, ravage, and destroy the city, sliming it as if it were a putrid dungeon.” And in his return, he is entering that very prison. Although, four excruciatingly long chapters into revisionist Jerusalem, the Lord cannot be bothered to mention its name.
But fortunately for our narrator, since there is no evidence of the nahar kabar, he did not drown during his faceplant. And therefore, as soon as he pulls his nose out of the dirt, he’ll be able to continue lying to us. Oh, I’m sorry, that’s not fair, Son of Man is no longer in Babylon because he took the outbound flight to this unnamed city with the massive prison complex on the tallest mountain. So, it’s good that he was still inside the gates and didn’t tumble to his death.
446And the heavy burden and reputation of the glorious presence and honorable manifestation (wa kabowd) of This Is Not Him (#^^#!) had come to (bow’ ‘el) the house (ha beyth – the home and temple, the palatial dwelling) a way of a gate (derek sha’ar) which of his face (‘asher paneh huw’) a way of the east (derek ha qadym), (Yachezq’el / Ezekiel 43:4) and she lifted and carried me (wa nasa’ ‘any), spirit (ruwach), and she came to me, pursuing me (wa bow’ ‘any) to the outer courtyard (‘el ha chatser) of the inner face and inside presence (ha panymy).
And behold (wa hineh), the heavy burden and reputation of the glorious presence and honorable manifestation (kabowd) of This Is Not Him (#^^#!) had completely filled (male’) the palatial temple (ha beyth). (Yachezq’el / Ezekiel 43:5)
After using three ra’ah and five mare’ah to tell us that he has seen the Big Guy arrive home, we are told once again that he is in his new digs. And, of course, it’s vital that we recognize that he had come “a way of a gate which of his face a way of the east.”
Evidently, in this sighting, the Lord will not be a spiritual being and those around him will be unable to walk. This is evident because a ruwach | spirit apart from the vision of the god of Israel lifted him up and carried the narrator, albeit before she had actually come to him. And to add confusion to being confounded, she came to “the outer courtyard of the inner face and inside presence.” Perhaps this should have come with a warning: “I know that you believe you understood what you think I said, but I am not sure that you realize that what you heard is not what I meant.”
With the enormity of This Is Not Him completely filling the palatial temple, it’s a wonder that the spirit was able to cram the Lord’s alter ego outside the inside. And 447that is sad in a way because there is no hint of reconciliation, no celebration of Kipurym, and no family reunion taking place here. In fact, there is no one here – not a single soul. The Lord of Babel has arrived and the only one around to witness the big event is the man he has been abusing all along. It is as if they were still playing with their dioramas in Babylon.
And it gets worse…
And I was continually hearing (wa shama’) one independently speaking to me without any support or outside influence (dabar ‘el ‘any – one without assistance telling words to me (hitpael participle masculine singular)) out of the temple (min ha beyth). An individual man (wa ‘iysh) had been (hayah) standing beside me (‘amad ‘etsel ‘any). (Yachezq’el / Ezekiel 43:6)
Initially, it sounds as if the Son of Man is no longer paying any attention to the overwhelming kabowd of his Lord illuminating the ground or even to the noise of the many waters. Instead, he tells us there is one lone individual standing next to him, which is a surprise because we didn’t even know that Son of Man was standing. The last we had seen of him, he was being carried by a spirit. And although the vision of his god has been boisterous, it’s the man beside him that is doing all of the talking. What’s more, ‘iysh | individual isn’t speaking for anyone other than himself. He is an independent operator talking on his own behalf – or so the hitpael stem reveals.
Turns out, even after the five mare’ahs and a couple of hinehs, the Lord of Babel was the size and shape of an ordinary human. This is beginning to sound a lot like Christianity with god in the form of a man…
And he was saying (wa ‘amar) to me (‘el ‘any), son of man (ben ‘adam), place of my throne (‘eth maqowm kise’ ‘any). And with the place (wa ‘eth maqowm) the soles of my feet (kaph regel ‘any) which I am dwelling, 448reside, and remain (‘asher shakan) there in the midst (sham ba tawek) of the Children of Israel (beny Yisra’el) to forever (la ‘owlam).
And they will not continue to dirty and sully, defiling (wa lo’ tame’) any more a house of Israel (‘owd beyth Yisra’el) my holy name (shem qodesh ‘any), they (hem), and their kings (wa melekym hem), by their whoring, unfaithfulness, illicit sexual conduct, or prostitution (ba zanuwth hem) and with the corpses and dead bodies of their kings (wa ba peger melekym hem) of their hills (bamah hem). (Yachezq’el / Ezekiel 43:7)
Therefore, Ezekiel’s Lord is a man.
Yes, I realize that Yahowah uses ‘iysh | male individual to describe how He was approaching Abraham, for example. But those visits were not preceded by the shock and awe of Ezekiel’s sightings, which he said mirrored this one. So, it’s simply not possible both ways, glorious to the max and humble as a man. You get one or the other, not both, depending upon the circumstance.
God, as a man, does not have an Earthly throne. On this planet, the seat of power belongs to Dowd – and he is missing from this scene. Yahowah is not concerned with the “soles of his feet” and would not bring attention to them. And based upon all we have read, while Yahowah will return to His family, the Lord’s Lair is deserted.
Jews have violated the Third of Three Statements on the First of the Two Tablets, effectively denying and negating Yahowah’s name, but they have not sullied it. Further, there is no correlation between inappropriate sexual activity and Yahowah’s name or reputation. This is also true of the corpses of kings. Clearly, the Lord’s gripes are not only out of touch with reality, they are petty.
Sir Babel is a sourpuss…
449By offering to them their threshold, covering, or basin (ba nathan hem saph hem) with threshold, covering, or basin of mine (‘eth saph ‘any), and their doorposts (wa mazuwzah hem) beside (‘etsel) my doorposts (mazuwzah ‘any), and the wall (wa ha qyr) between me and between them (bayn ‘any wa bayn hem).
And they had dirtied and sullied, defiling (wa tame’) with name holy of mine (‘eth shem qodesh ‘any) with their appalling abominations (ba tow’ebah hem) which they have done (‘asher ‘asah).
So, I have completely finished with them, destroying them (wa kalah ‘eth hem) in my anger (ba ‘aph ‘any). (Yachezq’el / Ezekiel 43:8)
Just as God cannot arrive as a glorious spectacle, illuminating the Earth, and be an ordinary person simultaneously, he cannot claim to live and remain in the midst of those he despises and has sought to exterminate. I realized that he used to be schizophrenic, but they aren’t better now.
And why is the Lord returning when he still kindles such animosity toward people? Why leave heaven and build a monstrous home among those he finds appalling and intends to continually harass and harangue? Either reconcile or stay away.
Now (‘atah), let them finish, completing (kalah) their fornication and unfaithful whoring (‘eth zanuwth hem – their harlotry and prostitution) and the corpses of their kings (wa peger melekym hem) from me (min ‘any). Then I would have lived and remained for a period of time (wa shakan – I would have momentarily settled and dwelt (qal perfect)) in their midst forever (ba tawek hem la ‘owlam). (Yachezq’el / Ezekiel 43:9)
This is both hypocritical, irrational, and wrong. It is hypocritical because the Lord devoted a chapter to the 450sexual exploitation and rape of Chawah and another to prostituting Jewish women and then killing them. He was also depicted resurrecting the corpses of every Israelite.
It is irrational because, with the perfect conjugation representing a completed action, the Lord’s time with his people is limited to a finite period. And yet, in the same breath, he claims it would be forever.
It is wrong because Judaism, Reform and Haredi, and Jewish politics, right-wing and liberal, are the principal impediments separating Yahuwdym from Yahowah. Apart from religious infidelity and politicians prostituting themselves, God is nonplussed about His people’s sexual activity. Likewise, He has never been troubled by the corpses of kings. The fact that their bones are buried in the earth is hardly an affront to God.
This statement is also inconsistent and contradictory because, throughout the Towrah and Prophets, Yahowah has articulated and enabled a plan to reconcile His relationship with His people. Those who greet God upon His return will be perfect. Yowm Kipurym is a celebration of familial love rather than a time of rebuke.
However, Lord Lowytan has a decidedly different agenda. His Temple is a trophy, just as are the Dome of the Rock and Al-Aqsa Mosque on the Temple Mount. It is all about denigrating and shaming Jews, rubbing their noses in festering religious squalor and political subjugation. Ezekiel’s Temple screams: “You lost. I won!”
The only reason Satan imagined resurrecting every Israeli corpse and leaving them standing around in the valleys running through Jerusalem is that, after witnessing his intended ascension above the Almighty, he can bury them. Most embarrassing of all, his shrine is akin to Auschwitz.
451What follows affirms that I am correct in this assessment. If you want to be counted among those not buried in the rubble upon Yahowah’s return, you need to pay attention to Satan’s taunt.
You (‘atah), son of man (ben ‘adam), it is imperative that you act like me and report this message (nagad – you must announce this verdict (hifil imperative second-person masculine singular)) against the House of Israel (‘eth beyth Yisra’el) regarding this House and Temple (‘eth ha beyth).
Then they will be humiliated and ashamed, denigrated and despairing (wa kalam – they will have chosen to be deprived and will be embarrassed, as they will endure continual harassment (nifal imperfect jussive third-person masculine plural)) as a result of their perversions and corruptions, their propensity to bend and twist (min ‘awon hem).
They will, at some point, actually assess the measurements (wa madad – one day they will evaluate and consider the length and mass (qal perfect)) associated with the proportions of this model, the dimensions pursuant to this design, and the character of this construct (‘eth taknyth – associated with this paragon of measurements). (Yachezq’el / Ezekiel 43:10)
Hylel ben Shachar’s pronouncement is designed to accomplish what he claimed he would achieve and what is recorded for us to consider in Yasha’yah / Isaiah 14. The Serpent’s Temple is so much bigger and more imposing than that other Guy’s, those who do not get with the program will be buried beneath it.
There are two ways to rise above someone. One is to be better than them, and the other is to put them down. Unable to accomplish the former, he is doing the latter.
452In these words, Satan is taunting God’s people. At some point, after it is too late, he’s admitting that someone will assess these measurements and his design, and they will figure it out. It isn’t actually prophetic, because it was inevitable and obvious.
And under the condition that they are humiliated and disgraced, conceding to be denigrated, deprived, and despairing (wa ‘im kalam – although they will have been demeaned and embarrassed, and as a concession harassed (nifal perfect third-person masculine plural)) as a result of everything which they have done (min kol ‘asher ‘asah).
The design and construction details which are set in stone, even the arrangements which have been decided beforehand (tsuwrah) of the Grand Residence and Temple (ha beyth) and the adjustments to and structure of his dwelling arrangements and habitation (tekuwnah huw’ – the layout and design, including the weights, measures, and estimates, of his residence and disposition), his questionable exits along with his coming forth and departure at this stage (wa mowtsa’ huw’ – his curious exodus; from mah – to question yatsa’ – withdrawing) and his entrances and curious arrival (wa mowba’ huw’ – his coming in; from mah – to question and bow’ – to come, arrive, and enter) and his entire design and construction details which are set in stone (wa kol tsuwrah huw’ – the arrangements which have been decided beforehand), with all of his statutes and regulations (wa ‘eth kol chuqah huw’), and my entire design formed of stone (wa kol tsuwrah ‘any – my entire outward manifestation and appearance of mine) and all of his Torah (wa kol Towrah huw’), you must make known to them (yada’ ‘eth hem).
It is imperative that you write (wa kathab) for their eyes (la ‘ayin hem – for their viewpoints and perspectives) so that they will observe (wa shamar) all of his plans and 453designs for the rock and the arrangements he made previously (‘eth kol tsuwrah huw’) with all of his statutes and regulations (wa ‘eth kol chuqah huw’). And they will have done them (wa ‘asah ‘eth hem). (Yachezq’el / Ezekiel 43:11)
I wonder if I can successfully sue Satan to retrieve the hour of my life squandered as a result of translating his verbosity. While it seems like ages ago, this verse began with the Serpent reminding us that he wants Jews to be humiliated and disgraced. Satan’s goal is for God’s people to be denigrated and demeaned and then harassed. And based on their history up to this point, he has succeeded.
Then in his next sentence, if we can be so kind, the Lord found occasion to repeat three of the four appearances of tsuwrah – feminine for rock. It is as if the Lord is attempting to replicate Moseh’s initial propensity to stutter, especially since its clone, tekuwnah, is found in the same statement and tsuwrah is used again in the next. While never appropriate, it would be one thing to encourage the listener to pay attention to a litany of details and for Not-A-Prophet to be instructed to write it all down, when Measure Man first appeared four chapters ago, but now, upon the Lord’s grand entrance, it is absurd, irresponsible, and inconsiderate. It is verbal abuse.
Into this potpourri of designs and details, adjustments and arrangements, we are confronted with a medley of exits and entrances. This would be of interest if it was not already obvious that the six massive gates were designed to be imposing, to lock some in and others out, and that they were to be heavily guarded. As for Satan slithering in and out of his own twisted tale, we had been previously briefed by Yasha’yah, so none of this has been surprising.
Beginning in the next chapter of Ezekiel, we will be regaled with Satan’s chuqah | regulations pursuant to his sacrifices. This will be followed by his recasting of the 454Towrah. Therefore, to demand that Son of Man convey them now, and in conjunction with all of the minutia pertaining to the compound, is inappropriate since there have been none. It would be like Yahowah telling Moseh to start writing down His Towrah | Guidance before providing any instructions.
However, in this case, we cannot even pretend that Satan actually wanted Son of Man to convey or write the Towrah because he has tripped on his tongue once again. In the concluding sentences, it is “tsuwrah ‘any – my design” followed by “Towrah huw’ – his Torah.” Additionally, rather than there being a connection between the Towrah and tsuwrah, the Lord’s designs and Yahowah’s are incompatible.
Further, there is no additional Towrah to write, In fact, doing so is expressly against Yahowah’s instructions. And, of course, there is no…
This is the Torah (zo’th towrah) of the Temple and Palace (ha beyth) upon the top (‘al ro’sh) of the mountain (ha har) of its entire territory and boundary (kol gebuwl huw’), all around and around (sabyb sabyb), Holy of Holies (qodesh qodeshym).
Behold (hineh), this is the Torah (zo’th towrah) of the Temple and House (ha beyth). (Yachezq’el / Ezekiel 43:12)
Absolutely not. The Lord’s Temple and Yahowah’s House not only differ in countless ways, Yahowah’s Teaching regarding His Tabernacle is found in the Towrah and is, therefore, part of the Towrah, not the other way around. The House does not have a Towrah; the Towrah has a House.
Just as Satan won’t acknowledge that his intent is to bury Jerusalem with his monstrous designs, he would 455deprive Mowryah | Moriah of its dignity as well. The only name that is important to this snake is the one he covets.
When we began this travelog through shafts and cubits, walls and gates, we were told that the Lord’s construct was atop a very tall mountain. And since the mounts and ridgelines in Yaruwshalaim are all modest and accessible, it’s not just a Temple that is thousands of times larger, it’s also the elevation.
The Qodesh Qodesh | Most Set Apart depicted in the Towrah is 10 cubits cubed, which is a million times smaller than one engulfing the entire region. Yahowah wants to be inclusive and approachable while Satan wants the opposite.
The childish repetition of “this torah of house” before and after the gross misrepresentation of what is Qodesh combines poor grammar with overt dishonesty and abysmal communication skills. This was not spoken by the God who authored the Towrah, inspired the Prophets, created the universe, or conceived DNA.
Even worse for der Lowytan’s fledgling credibility, rather than offering towrah | instructions and guidance, the human analog of the Lord has reverted to measuring. I suppose, it is likely that the Lord played the role of Metal Man the Measurer.
And these (wa ‘eleh) measurements (midah) of the altar (ha mizbeach) by the cubits (ba ha ‘amahowth) of cubit cubit (‘amah ‘amah) and handbreadth (wa tophach – a made-up word used only by Ezekiel and his Lord; from taphach – to extend).
And a lap or bosom (wa chyq) of the cubit (ha ‘amah) and cubit (wa ‘amah) thick, wide, or breadth (rochab). And her territory boundary (wa gebuwl hy’) to her lip (‘el saphah hy’) all around the circumference (sabyb), a span (zereth – the distance from thumb to pinkie finger of a hand; from zarah – to scatter and cast away) of 456the one (ha ‘echad), and this (wa zeh) eyebrow (gab – convex curve) of the altar (ha mizbeach). (Yachezq’el / Ezekiel 43:13)
Pathetic. It is unintelligible. Anyone who believes that this was spoken by God has the intelligence of the cubits of cubit cubit and handbreadth.
Not that there was any question in the matter, my preference is to retain the original Towrah and disregard the bosom of the cubit and cubit wide. Or would you prefer…
And from (wa min) the bosom (chyq – the lap) of the ground or Earth (ha ‘erets) until (‘ad) the outer enclosed court or barrier ledge (ha ‘azarah) of the lowest beneath (ha tachathown) two cubits (shanaym ‘amahowth) and breadth one cubit (wa rochab ‘amah ‘echad).
And from the enclosed outer court on the ledge (wa min ha ‘azarah – out of the barrier plinth) of the smaller, younger, and unimportant (ha qatan – of the simple and insignificant) as far as the barrier ledge (‘ad ha ‘azarah – up to the perpetuity of the outer court) of the great, large, older, and important (ha gadowl), four cubits (‘arba’ ‘amahowth), and a breadth of the cubit (wa rochab ha ‘amah), (Yachezq’el / Ezekiel 43:14) and the Mount-God (har’el – ?, used only in Ezekiel; from har – mountain and ‘el – god) four cubits (‘arba’ ‘amahowth). And from the Lion-God (wa min ha ‘ary’el – ?, used only in Ezekiel; from ‘ary – lion and ‘el – god) and to over and above the top (wa la ma’al) of the four horns (ha qerenowth ‘arba’). (Yachezq’el / Ezekiel 43:15)
This is so bad, I’m beginning to miss Metal Man. Consider the absurdity of: “territory boundary to her lip…all around a span of the one, this eyebrow,…from the ledge of the smaller and younger…as far as the barrier of the great and older…the Mount-God four 457cubits from the Lion-God…to over and above the top of the four horns.”
And the God-Lion (wa ha ‘el‘ary), twelve (shanaym ‘esreh) long (‘orek) by twelve (shanaym ‘esreh) width (rochab) to be squared to four (raba’ ‘el ‘arba’) square it (reba’ huw’). (Yachezq’el / Ezekiel 43:16)
Are we squaring gods or lions, cubits or spans? Or is the Lord simply taunting us by playing a deadly game of words?
Satan must have improved over the years. The Talmud, Christian New Testament, and Quran, while mean-spirited, amateurish, and contradictory, were all an improvement over the Devil’s initial attempt at writing his own Torah.
And the outer enclosed barrier ledge (wa ha ‘azarah) fourteen long (‘arba’ ‘esreh ‘orek) by fourteen broad (ba ‘arba’ ‘esreh rochab) to four squares of her (‘el ‘arba’ reba’ hy’) and the territory boundary (gebuwl) all around the perimeter (sabyb) with her (‘eth hy’) half of the cubit (chatsy ha ‘amah) and the bosom (wa ha chyq) to her (la hy’) a cubit all around (‘amah sabyb). And her steps (wa ma’alah hy’ – ascents, stairs, or thoughts) face of east (panah qadym). (Yachezq’el / Ezekiel 43:17)
While we are plowing through this gibberish, please keep in mind that Ezekiel’s Lord God has slithered through the narrow opening of his trapezoidal holy of holies and is speaking in first person as an ‘iysh | individual man. And second, the Lord of Babel is delineating his Torah. Thus far, using the primary definition of each word, his Torah about his altar is…
This, the Torah of the House upon the top of the mountain of its entire territory and boundary, all 458around and around Holy of Holies, behold this, the Torah of the House. (43:12)
These measurements of the altar by the cubits of cubit, a cubit being the distance from the elbow to an extended middle finger and handbreadth of the width of a hand. A lap or bosom of the cubit and cubit thick. And her territory boundary to her lip all around, a span of the thumb to pinkie finger of the one, and this eyebrow or convex curve of the altar. (43:13)
From the bosom of the ground or Earth until the outer enclosed court or barrier ledge of the lowest beneath, two cubits and breadth of one cubit. And from the enclosed outer court on the barrier ledge of the smaller, younger, or irrelevant as far as the barrier ledge of the great, large, older, and significant, four cubits, and a breadth of the cubit, (43:14) so the Mount-God of four cubits and then from the Lion-God to over and above the top of the four horns. 43:15)
And the God-Lion, twelve long by twelve width to be squared to four, square him. (43:16)
The outer enclosed barrier ledge fourteen long by fourteen broad to four squares of her and the territory boundary all around the perimeter with her half of the cubit and the bosom to her a cubit all around. Her steps face of east. (43:17)
Stupefying and stunning, bewildering and beguiling. May those who – with the ability and responsibility to know better – placed this verbal diarrhea in their Tanakhs and Bibles under the pretense that it was inspired “Scripture” from their god be damned to hell.
The Lord, who we were told is the same fellow who appeared to Ezekiel in Babylon aboard his celestial chariot, replete with wheels within wheels covered in eyes and surrounded by beasts, is now, after illuminating the Earth, 459dictating his Torah as a man. Affirming that he still suffers from a multiple personality disorder, we read…
And he was saying to me (wa ‘amar ‘el ‘any), son of Adam (ben ‘adam), thus says my Lord (koh ‘amar ‘adon ‘any), This Is Not Him (#^^#!), these regulations (‘eleh chuqah) of the altar of sacrifice (ha mizbeach) in a day (ba yowm) is made of it (‘asah huw’) to ascend (la ‘alah) over and above him (‘al huw’) by burning offerings (‘olah) and by tossing and sprinkling (wa la zaraq – by scattering and throwing) blood upon it (‘al huw’ dam). (Yachezq’el / Ezekiel 43:18)
The Lord is having a devil of a time keeping his voice straight, especially now that he is a man standing next to Son of Man. How can the Lord be my Lord?
Also incriminating, while he goofed on the grammar, it is apparent that the Serpent meant to say, “these are the regulations of the altar on the day it is made to ascend over and above Him (as in the aforementioned Yahowah).” This has been Satan’s intent since he was banished from heaven.
And while we have been over this ground previously, should this be prophetic of a future Temple, there would be no way to ascend further or benefit from elevating offerings. Once Dowd fulfills the requirements of Kipurym upon the Mercy Seat of the Ark of the Covenant, there will be no throwing blood.
Obviously off of his schizophrenia meds, the duplicitous one continues…
Then you will have given for a finite time (wa nathan – so you will have offered for the moment (qal perfect)) to the priests (‘el ha kohen) of the Levites (ha Lowy), who of them from (‘asher hem min), the seed of Zadok (zera’ Tsadowq), the ones closest to me (ha qarobym ‘el ‘any), prophetically announces (na’um), my Lord (‘adown ‘any), This Is Not Him (#^^#!), to 460constantly minister and intensively attend to me (la sharath ‘any). (Yachezq’el / Ezekiel 43:19 in part)
In the 40th chapter, it was beny Tsadowq | sons of Zadok, while this is zera’ Tsadowq | seed of Zadok. While inconsistencies like this are often telling, a bigger issue here is what zera’ | seed (singular) does to Christianity. In his initial letter to the Galatians, Paul skipped from Abraham, and passed both Israel and the Torah, to his Jesus Christ by saying that “seed” was singular. So, if zera’ | seed is suggestive of more than one seed, as it is here, then Paul’s basis of Christianity is torn asunder.
Some seven pages of the previous chapter were devoted to the rationale behind the Serpent plucking Zadok’s sons out of obscurity to represent him. We discovered that Zadok, rather than providing good advice, spied for Dowd while the king was making the biggest mistake of his life. When Zadok’s son was afforded the opportunity to speak, he, like Satan, told a half-truth. Further, by drawing attention to Zadok, we are reminded of a time when our Messiah, the Son of God, and future king, was an emotional mess, devoid of character and courage. And so, the Lord is right in saying, “from the seed of Zadok, the ones closest to me.”
If sharath had been indicative of the noun, “ministry,” then the first-person singular pronoun, ‘any, would have rendered the phrase la shereth ‘any as “for my ministry.” However, in this case, sharath was conveyed as a verb in the piel infinitive construct. The piel stem tells us that the object, “me” as in the Lord of Babel, suffers the effect of the verb’s action. The infinitive reveals that this is a verbal noun, thereby intensifying the action in an ongoing manner. The construct tells us that it is bound to what follows, which in this case is ‘any | me. Therefore, these seeds cannot be “my ministers,” but are, instead, there “to continually minister, while demonstrably and intensively 461attending to me.” Good thing; Lord knows he needs the help.
Now from seeds to the fertilizer factories of old…
A bull (par – a mature uncastrated male bovine; from parar – to frustrate and break apart by violating and making ineffectual), son of a herd (ben baqar – a child sacrifice to consider in the morning) for the sin of being wrong, misleading, and missing the way (la chata’ah). (Yachezq’el / Ezekiel 43:19)
And you took (wa laqach) from its blood (min dam huw’) and you offered (wa nathan) upon its four horns (‘al ‘arba’ qeren huw’) and upon four corners (‘al ‘arba’ pinah) of the outer court of the barrier ledge (ha ‘azarah) and toward the territory boundary (ha gebuwl) all around (sabyb).
Then (wa), you, having had missed the way and having led astray (chata’) with him (‘eth huw’), you will have atoned and appeased, reconciling by covering over and making amends (wa kaphar) for it (huw’). (Yachezq’el / Ezekiel 43:20)
It is the new Torah – something to do without reason to do it. There is no teaching, context, or explanation. Moreover, all of this is for a one-time event, the supposed consecration of the Temple which will somehow magically appear to crush Jerusalem.
And you took (wa laqach) the bull (‘eth ha par) of the sin of being wrong and missing the way (ha chata’ah) and he burned it (saraph huw’) by appointment (ba miphqad – per the assigned regulation, responsibly with the proper accounting; from my – to question and paqad – to attend to, number, appoint, and reckon) of the Temple (ha beyth – house) from outside (min chuwts) for the sacred sanctuary (la ha miqdash). (Yachezq’el / Ezekiel 43:21)
462Some good news. They were fire safe, having responsibly and by appointment burned the bull outside. Words to live by from the Torah of der Lowytan.
Bull burnt, first day done, we are on to the Torah of the second day…
And in the second day (wa ba ha yowm ha sheny), you will continually approach, coming near (qarab) a she-goat, strong and stubborn (‘ez), perfect (tamym) for the sin of missing the way (la chata’ah).
And with them having been wrong by having missed the way (wa chata’ – they had sinned and were culpable (piel perfect third-person masculine plural)) with the sacrificial altar (‘eth ha mizbeach), similar to that which (ka ‘asher) they were wrong and misleading (chata’) with the bull (ba ha par – by the mature uncastrated male bovine; from parar – to frustrate and break apart by violating and making ineffectual). (Yachezq’el / Ezekiel 43:22)
Since all of this is for Lair Lowytan, and since the Lowy are attending to the Lord, why would a goat be needed to resolve the problem of being wrong? Why burn the bull for that matter? Aren’t gods supposed to be perfect? And since there is no sign of Israel, who has been doing all of the misleading if it is not the aforementioned Lowy, the seed of Zadok? After all, they were the only ones authorized to approach. So, wouldn’t the fact that they are wrong disqualify them? Or, in Satan’s world, is misleading others an attribute?
Evidently the Beast is hungry, so…
In finishing (ba kalah – by concluding) you from misleading (‘atah min chata’), you will continually approach (qarab), a bull (par), a perfect (tamym) son of a herd and child of a morning sacrifice (baqar), and a 463flawless ram from the flock (wa ‘ayil min ha tso’n tamym). (Yachezq’el / Ezekiel 43:23)
You will have drawn near, approaching them (qarab hem) to the presence (la paneh) of This Is Not Him (#^^#!). And they will have thrown, tossed, or flung (wa shalak – they will have propelled through the air to sprinkle and splatter) the priests (ha kohen) upon them (‘al hem) salt (melach – sodium chloride to enhance flavor and preserve food) and they will ascend with them (wa ‘alah ‘eth hem), rising as a burnt offering (‘olah) to (la) This Is Not Him (#^^#!). (Yachezq’el / Ezekiel 43:24)
Hopefully, it is the salt which is being flung around and not the priest, but with the Lord, one never knows. And that is especially true in this case since the priests will be ascending with the bulls and rams as burnt offerings to This Is Not Him.
Seven days (sheba’ yowmym) you will actually make, continually doing (‘asah – you will act and engage (qal imperfect second-person masculine singular)) a billy goat (sa’yr – a mature male mammal, a satyr, and ruminate) for sinning (chata’ath) during the day (la ha yowm) and a bull (par – a frustrated and divisive male bovine) child of the morning sacrifice (ben baqar) and a ram (wa ‘ayil – a male lamb, mighty ruler, doorpost, or oak) from the flock (min ha tso’n – out of the migrating herd), without defect, blameless and innocent (tamym) they will willingly do (‘asah – they will make of their own accord (qal imperfect third-person masculine plural jussive)). (Yachezq’el / Ezekiel 43:25)
I swear, I’m not making this stuff up. The primary and secondary definitions of the verb ‘asah are “to do” and “to make.” And when the objects are billy goats, male lambs, and frustrated bulls, that cannot be good, even when it is willingly done.
464Said once, it was a bad idea. Repeated, in the context of covering over and annulling, it’s worse…
Seven days (sheba’ yowmym) they will continually cover over to annul, making amends (kaphar) with the altar (‘eth ha mizbeach). And they will have cleaned it (taher ‘eth huw’). Then they will have filled his hand (wa male’ yad huw’). (Yachezq’el / Ezekiel 43:26)
So, they will finish (wa kalah) with these days (‘eth ha yowmym). And they will have been with the day of the eighth (wa hayah ba ha yowm ha shamyny) and beyond to a future time (hala’ah – out there and onwards) the priests (ha kohen) will continually do, make, act, engage, or perform (‘asah – they will labor and work) upon the altar (‘al ha mizbeach) by elevating you with your burnt offerings (‘eth ‘olah ‘atem) and with your remuneration and recompense (wa ‘eth shelem ‘atah – with your peace offering, paying a price for your safety; from shalam – to pay for restitution).
And then, I will temporarily be pleased with and accept that which is associated with you (wa ratsah ‘eth ‘atem – I will have for a finite time made amends with you and agree with you (qal perfect first-person singular)), prophetically declares (na’um), my Lord and Master (‘adony), God (#^^#! – This Is Not Him). (Yachezq’el / Ezekiel 43:27)
The priests should never attempt to cover over or annul anything. And they cannot make amends. There would be no point in cleaning an altar that is being used for the first time. And while blood is symbolic of a symbolic substitution of one life so others may live, it is not used to clean the altar but, instead, to purge our souls. And even getting past all of these mistakes, how would any of this “fill his hand?” Similarly, it is our God who has paid the price to reconcile our relationship. We do not buy our safety.
465Having read the Towrah and Prophets, Hylel ben Shachar is aware that Yahowah is returning with Dowd on Yowm Kipurym in year 6000 Yah. He is cognizant that a remnant of Yisra’el will be reconciled at this moment and remain that way into the Millennial Shabat. He knows that Yahowah is going to clean house over the next five days so that, by Sukah | Shelters, the Earth will be restored to the conditions enjoyed in the Garden of Eden 6,000 years ago.
Satan realizes that these events will play out exactly 40 Yowbel, which is 2,000 years, after Father and Son fulfilled Pesach, Matsah, and Bikuwrym on Mount Mowryah and in Yaruwshalaim in 33 CE – year 4000 Yah. And therefore, he is aware that his only chance of retaining his freedom to roam the Earth is to convince every remaining Jew to accept him as their god. He is hoping that no one will be there ready to accept Yahowah on the Day of Reconciliations. And should he prevail, and no one shows up, Satan is of the belief that Yahowah, with no one to save, will give up on humankind and simply stay home – allowing him to remain on Earth playing god.
Ezekiel was written for this purpose. It presents Satan as God. The Devil’s goal has been to rewrite the past and future such that Yahowah’s return to Yisra’el for Yahuwdym in Yaruwshalaim, the City of Dowd, and to His Covenant Family and Home along Tsyown upon Mowryah on Kipurym in advance of the celebration of Sukah in the Yowbel year 6000 Yah is forestalled. And that is why there has been no mention of these names.
There has been no context, not in place, people, or time. And yet, the reference to the 7th and 8th days and to shelem demonstrate that Satan is, in a final deliberate, diabolical, and desperate act, skipping past Reconciliations to recast Shelters to serve his agenda.
There has been no mention of Yisra’elites or Yahuwdym being present this Day of Days. The Lord of 466Babel has said nothing of Yaruwshalaim or Mowryah since this monstrous construct was thrust upon us four chapters ago. There has been no hint of the Mow’ed Miqra’ey, especially nothing said of Kipurym or Sukah. There has been no way to correlate any of this with the Yowbel year of 6000 Yah. Dowd’s name has not been stated since he was demoted.
Instead, we have sacrifices without purpose, context, or names. The results are temporary, not eternal. Men are performing, not God. And the wannabe God can’t even keep his own voice straight, concluding his diatribe by referring to himself as “my Lord.”
