521Babel
Chemah ~ Venomous
…This Is Not Him
11
Chodesh | Revisionist
Opening the Gates of Hell…
For a snake, the Serpent has his nose in some rarified air, up there with the religious who are sufficiently arrogant to replace the things of God with their religion. Jews have done it, so have Christians, even to the extent that their religions are now predicated upon Replacement Theology.
With his Nasy’ | Prince at the ready, and after making a fool of himself with his replacement Torah, Moon Day, and All Fool’s Day, it’s time to put Uplifted Man to work.
Thus said (koh ‘amar) my Lord and Master (‘adony), This Is Not Him (#^^#!), a gate (sha’ar) of the occupied outer enclosed courtyard (ha chatser) of my face of the innermost of my presence (ha panymy – of my interior; from ‘any – my and panym – face, presence, and appearance and panah – to turn toward or away) of the east face (ha paneh qadym), it will be continually shut to confine as it demonstrably imprisons (hayah sagar – it is actually and continually existing closed as it dramatically imprisons (qal imperfect third-person masculine singular qal participle masculine singular)) of six days (shesh yowmym) of the labor (ma’aseh) and in day (ba yowm) of the Sabbath (ha shabath), it will be opened (patah – it will be liberated and freed).
Then in a day (wa ba yowm) of the renewing moon (ha chodesh – of newness or of renewing), it will be opened (patah – it will be liberated and freed). (Yachezq’el / Ezekiel 46:1)
522Babel’s Lord remains as inarticulate and wrong as ever. When God is living among us, there will be no need for gates. And there would never be a reason to shut them.
Yahowah’s family is liberated, not confined, so His home is the furthest thing from a prison. And while we will continue to enjoy His Miqra’ey in some form or fashion into perpetuity as a way of celebrating how we were brought to this place, there will be no howling at the moon.
Since there will be no gates, Lords, or Princes between years 6000 to 7000 Yah, this is all wrong too.…
The lifted up and exalted prince will have come and entered (wa bow’ ha nasy’) a way of a blinding hallway and dumbfounding vestibule (derek ‘uwlam – a path by a porch to be bound and silenced) of the gate (ha sha’ar) from outside (min huwts – from the street to sever the way). And he will have stood (wa ‘amad) over the doorpost (‘al mazuwzah – over the doorframe) of the gate (ha sha’ar).
And the priests, they will do, make, create, and work (wa ‘asah ha kohen) with his offer to go up, be burnt, and rise (‘eth ‘olah – with a fiery offering of his to lift him up and advance the holocaust), and with his alliance providing for safety and security (wa ‘eth shelem huw’ – and for his remuneration and retribution for peace, a sacrifice for his settlement).
Then he will have bowed down on his own to worship by himself, prostrating himself to make an independent announcement (wa chawah – he will have explained the worship of the deity such that it is clear that he is operating independently and on his own recognizance (hitpael perfect third-person masculine singular)) over and above the twisted threshold of the venomous serpent (‘al miphtan – on top of the questionable viper and toxic snake who bends and twists; from my – to ponder the 523implications of pethen – a twisted venomous serpent) of the gate (ha sha’ar).
And then (wa) he will have withdrawn (wa yatsa’ – he will exit and leave). And the gate (wa ha sha’ar) he will not shut to imprison (wa lo’ sagar) until the evening (‘ad ha ‘ereb – as far as sundown, the commingling of light and darkness, and sunset for foreigners). (Yachezq’el / Ezekiel 46:2)
The prince who’s been cashing in on the tribute, and has been busy burning all manner of things, has evidently been outside of the penal colony because he’s entering again. If looking, you may find him lurking around the hallways and vestibules. But then, out of the closet, he comes back to the gate to leap up on top of the doorpost. Yes, it’s peculiar, but that is where the priests find him when they return to work burning more dead animals on the prince’s behalf. But it’s for a good cause because, by burning things up, they are keeping the Temple safe – from whom we are not told.
Then, shattering the hopes of those who would like to believe that Satan’s apprentice is their Lord Jesus Christ, the prince, on his own accord, and for his own benefit, bows down to worship the Lord of Babylon. And while the primary definition of chawah is “to announce something,” since he did not say anything, we are left to see him prostrate, nose in the dirt and butt in the air.
And as bad as that is, and it cannot get much worse, we find the prince on his knees above the twisted threshold of a venomous serpent’s lair. So, while that is consistent with what we have read throughout the Book of Ezekiel, it’s another rather flagrant admission that this Lord is not God. And then without further ado, the prince exits the gate and vanishes, leaving the gates ajar until sunset.
Sounding a lot like Allah…
524The people of the land (wa ‘am ha ‘erets) will have come to bow down and worship (chawah – they will prostrate themselves to pay homage to a deity) opening of that gate (petach ha sha’ar ha huw’) in the Sabbaths (ba ha shabathowth) and with the new month (ba ha chodesh – the renewal of the moon) to the presence (la paneh – for the face and appearance) of This Is Not Him (#^^#!). (Yachezq’el / Ezekiel 46:3)
Since the Haredi have already made a religion of the Sabbath and, also, by the tens of thousands fight for the exclusive right to pray before a 1st century BCE retaining wall in an act of religious worship, moving their head bobbing to an adjacent venue will be an easy sell. They are preconditioned.
With the Lord’s insistence on detailing his torah regarding the menu for his Sabbath and New Moon Feasts, he is continuing to prove that he is not Yahowah. In fact, the Lowytan has done the worst thing possible for his fleeting credibility by presenting his calendar for the year and omitting five or six of Yahowah’s seven Miqra’ey depending upon how we process the unnamed event on the 15th day of the 7th month. Even worse, he replaced them with two holidays of his own. Then, not only was everything about Passover altered, rendering it superfluous, Matsah was relegated to an ingredient and demoted from its status of being the most important Miqra’ to a non-event. Satan’s scheme, which is observed differently in Judaism and Christianity, sets up the worst possible scenario. The souls of those lured into this approach are eternally separated from God in She’owl – mirroring Satan’s impending ordeal.
The burnt offering (wa ha ‘olah) which (‘asher) the prince (ha nasy’) approaches (qarab) toward This Is Not Him (la #^^#!) in a day of the Sabbath (ba yowm ha shabath), six flawless rams (shesh kebesym tamym) and a flawless ram (wa ‘ayil tamym). (Yachezq’el / Ezekiel 46:4)
525And the offering, tribute, bribe, or gift (wa minchah) a dry measure of whatever this is (wa ‘eyphah – ephah; from ‘ay – who, what, where, why, and how is this poh – here or there) for the ram, the ruler, or the doorposts (la ha ‘ayil). And for the rams (wa la ha kebesym) tribute (minchah – offering or bribe) gift (matath – present) of his hand and influence (yad huw’), and a gallon of fatty oil (wa shemen hyn) for the amount of why is this here (la ha ‘eyphah). (Yachezq’el / Ezekiel 46:5)
And in a day (wa ba yowm) of a new moon (ha chodesh), a bull (par) son (ben) of a herd in the morning (baqar) without blemish (tamym) and six rams (wa shesh kebes) and a ram (wa ‘ayil) without blemish (tamym) they will be (hayah). (Yachezq’el / Ezekiel 46:6)
And a dry measure of whatever this is (wa ‘eyphah – ephah; from ‘ay – who, what, where, why, and how is this poh – here or there) for the bull (la ha par – for the divisive and frustrating bum steer) and some measure of why is this here (wa ‘eyphah) for the ram (la ha ‘ayil) he will do, make, create, or perform (‘asah) a tribute, offering either a gift or bribe (minchah). And for the rams (la ha kebesym), similar to which (ka ‘asher) his hand is able and it can overtake and overcome (nasag yad huw’). Then a gallon of fatty oil (wa shemen hyn) for the amount of why is this here (la ha ‘eyphah). (Yachezq’el / Ezekiel 46:7)
If Babel’s Lord had been addressing any of Yahowah’s seven Miqra’ey, there would have been no reason to discuss the ingredients of the process. It’s all covered in the Towrah. So now, by fixating on his additions, Satan is continuing to demonstrate just how different he and his prince are from Yahowah and Dowd.
With the prince entering (wa ba bow’ ha nasy’) a way of a vestibule, portico, porch, or hallway (‘eylam – 526a colonnade; ‘alam – to bind and make dumb) of the gate (ha sha’ar), he will come and enter (bow’). And by his way (wa ba derek huw’), he will withdraw and exit (yatsa’). (Yachezq’el / Ezekiel 46:8)
Other than to give the incarnation of Satan something to do with his time, why aren’t the Lowy kohen fulfilling their purpose, and whatever happened to the acclaimed Sons of Zadok? And why does the elevated prince have to withdraw and leave the premises? Is Satan so irritated by humans that he can’t even stand to be around those he possesses?
Also, why is there a different torah for the prince than there is for the people? This was never the case with Yahowah…
And with people coming (wa ba bow’ ‘am) of the land (ha ‘erets) to the presence of (la paneh) This Is Not Him (#^^#!) in the appointed meetings (ba ha mow’edym) those entering (ha bow’) a way (derek) of a north gate (sha’ar tsaphown) to bow down and worship (la chawah – to either prostrate themselves in homage to a deity or to make an announcement (estafel infinitive hitpael)), he will continually withdraw, exiting (yatsa’) a way of a gate (derek sha’ar) of south (negeb – of the parched Negeb, finally using the correct Hebrew term for south). And the ones entering (wa ha bow’) a way of a gate of south (derek sha’ar negeb), he will continually withdraw, exiting (yatsa’) a way of a gate of north (derek sha’ar tsaphown). He will not return (lo’ shuwb) by way of the gate (derek ha sha’ar) which he had entered (‘asher bow’) by him (ba huw’) but, instead (ky), its opposite (nokach huw’ – his straight ahead and in front) he will exit (yatsa’). (Yachezq’el / Ezekiel 46:9)
It is the torah of the opposing gates. And I suppose that the only purpose is to inconvenience the worshipers. 527Considering the size of this monstrous edifice, opposing gates could be a mile or more distant from one another.
Then, after telling us that the nameless prince and the unidentified people were to be different in their arrivals and departures, the Lord contradicts himself…
And the prince (wa ha nasy’) by their midst (ba tawek hem) by coming and entering of them (ba bow’ hem), he will come and enter (bow’), and in exiting of them (wa ba yatsa’ hem), they will go out (yatsa’). (Yachezq’el / Ezekiel 46:10)
The next two verses repeat what we have already read, but in the 13th…
And a lamb, son of its year (wa kebes ben shanah huw’), unblemished (tamym), you will consistently provide (‘asah) for the day (la ha yowm) for (la) This Is Not Him (#^^#!) by the morning (ba ha boqer) in the morning (ba ha boqer), you perform with it (‘asah ‘eth huw’). (Yachezq’el / Ezekiel 46:13)
Also a tribute offering (wa minchah) you will perform (‘asah) over it (‘al huw’) in the morning (ba ha boqer) in the morning (ba ha boqer), a sixth of some measure of why is this here (sheshiy ha ‘eyphah), and fatty oil (wa shemen), a third of a gallon (shalyshy ha hin) to moisten (rasas – ?, to sprinkle, drip, or spray, used only in Ezekiel; perhaps from risah – to ruin or rasys – to fragment) with the flour (‘eth ha soleth) for a tribute offering (minchah – a present, gift, oblation, sacrifice, or bribe to venerate being apportioned) to This Is Not Him (la #^^#!) as a regulated allotment as an engraved statute (chuqah) constantly and continuously (tamyd) forever (‘owlam). (Yachezq’el / Ezekiel 46:14)
And they will do (wa ‘asah) with the ram (‘eth ha kebesh) and with the veneration tribute (wa ‘eth ha minchah), and with the fatty oil (wa ‘eth ha shemen) in 528the morning (ba ha boqer – as a sacrifice for omens, with the herd, to inspect and seek) with the herd at daybreak (ba ha boqer – in the morning) as a way to arise (‘olah – for a burnt or cremated offering) continually into perpetuity (tamyd). (Yachezq’el / Ezekiel 46:15)
Can you imagine the absurdity of this with every surviving soul bringing a lamb and a gallon of oil every day, day after day, all to be burnt? Think of the throngs of people, the long lines, the poop, the blood, the smoke and smog, and the mountains of ash – all soiling the city – and the waste of resources. And for what purpose? What is any of this doing to improve one’s relationship and standing with God? Nonetheless, this squandering of life is supposed to be continual, every day, forever.
Thus said (koh ‘amar) my Lord (‘adony), This Is Not Him (#^^#!), then when the esteemed and risen prince gives (ky nathan ha nasy’) a gift (matanah – a payoff, offering without compensation a bribe or present) to a person (la ‘iysh) from his sons (min ben huw’) as his share to possess, his assigned allocation of property, and his inheritance (nachalah huw’), it to and for sons of his (hy’ la beny huw’), is continually (hayah) their property and possession, including their ownership of land and people as their slaves (‘achuzah hem) through inheritance (ba nachalah – a possession). (Yachezq’el / Ezekiel 46:16)
In Yahowah’s plan, the children of the Covenant inherit all God has to give – which is not only the universe but, also, His enrichment, empowerment, and enlightenment. But with the Serpent, everyone is taxed every day while the incarnation of Satan and his ilk live like kings by pillaging everyone else. It’s back to Babylon.
And, indeed, if or when (wa ky) offers to give (nathan) a gift (mathanah – a bribe or payoff) out of his inherited property and assigned inalienable hereditary 529possessions (min nachalah huw’) to one out of his slaves and servants (la ‘echad min ‘ebed huw’), then it will have been for a limited time (wa hayah – it was (qal perfect third-person feminine singular)) for him until a year (la huw’ ‘ad shanah) of the release (ha darowr), then it will revert back and return (wa shuwb) to the uplifted ruler and risen prince (la ha nasy’) exclusively and emphatically (‘ak) as the inherited property and possession of his sons (nachalah huw’ beny huw’). It will continually exist for them (la hem hayah – it will always be theirs (qal imperfect)). (Yachezq’el / Ezekiel 46:17)
This is the inverse of the intent of the Yowbel. Rather than slaves being freed, debts being forgiven, and land reallocated, the slave remains in servitude. Worse, they are impoverished, having to return whatever they were given, while the richest become richer.
Recognizing that this would be demonstrably piggish, the Lord will now try to smooth things over with the unsuspecting. He is hoping that they will not remember that he stole the land Yahowah had given to His people, took most of it for himself to build an enormous concentration camp, and then bequeathed the second largest share to the prince serving as his human incarnation. Then to make matters worse, the Snake instituted egregious annual, monthly, weekly, and daily taxes to impoverish his subjects.
So, the lifted up princely ruler, he will not continually seize (wa lo’ laqach ha nasy’) from the inherited property and possessions (min nachalah) of the people (ha ‘am), to violently oppress them, continually mistreating them, and consistently crushing them (la yanah hem – to completely destroy them by always taking advantage of their inferior and impoverished position (hifil infinitive)) from their property and place (min ‘achuzah hem).
530Out of his property and possessions (min ‘achuzah huw’) he was given to possess, he assigned as an inheritance, dividing (nachal) among his sons (‘eth beny huw’) so that blessedly (la ma’an ‘asher) my people will not always be dispersed, shattered, or scattered (lo’ puwts ‘any), each individual from his place (‘iysh min ‘achuzah huw’). (Yachezq’el / Ezekiel 46:18)
It is so reassuring hearing that the Lord’s ‘puwts’ won’t always be seized by his alter ego. Who wouldn’t opt for not being continually abused and subjugated? All one has to do is bribe the authorities and the abuse will be intermittent. It is the perfect scenario for the Lord’s Stockholm children.
Then he came to me to return me (wa bow’ ‘any) into the entrance (ba ha mabow’) which, upon a shoulder (‘asher ‘al katheph) of the gate (ha sha’ar) to the hallway of chambers and cells (‘el ha lishkah) of the sacred holiness (ha qodesh) to the priests (‘el ha kohen) of the turning and facing (ha paneh) north (tsaphown), and behold (wa hineh), a place there (sham maqowm) in remote border and distant area of them (ba yarekah hem) western sea (yam). (Yachezq’el / Ezekiel 46:19)
Trying to visualize this, we have returned and are now in the entrance and upon a shoulder of the gate. As for which gate, it is the one with a hallway of chambers and cells which are sacred to the priests who are turning north. Then behold, in the remote and distant area of the hallway of cells, there is a western sea. However, since one cannot see a sea from Jerusalem, either the Lord is lost, or Ezekiel is tripping.
After having invested so heavily in the pots to boil Jews to death, the Adversary wants to repurpose them…
And he said to me (wa ‘amar ‘el ‘any), this is the place (zeh ha maqowm) here where they will continually boil (‘asher bashal sham – they seethed in water until ripe 531(piel imperfect third-person masculine plural)) the priests (ha kohen) for the penalty of being culpable and guilty (‘eth ha ‘asham) and for being wrong, misleading, and sinning (wa ‘eth ha chata’ach), for which they will cook in an oven (‘asher ‘aphah – in which they baked in a furnace (qal imperfect third-person masculine plural)) with the tribute offering (‘eth ha minchah) for being without (la bilthy – without fail, besides, and to negate) exiting (yatsa’ – withdrawing and coming out) to the outer occupied courtyard of the enclosed exterior (‘el ha chatser) of the outer exterior (ha chytsown) to consecrate and make sacred (la qadash – to dedicate and make holy) the people (‘eth ha ‘am). (Yachezq’el / Ezekiel 46:20)
While this rendering of the Lord’s statement is both literal and presented in the order it was written, I don’t suspect that the Serpent’s intent was to boil the priests and then, once ripe, bake the remains until cremated. But he has said and done more brutal things than these.
Evidently, having eliminated the priests, the Lowytan was now conducting his own tour. And just when we had thought that he could not talk and torment simultaneously, he is proving more capable than we had suspected…
Then he withdrew me (wa yatsa’ ‘any) to the outer occupied courtyard of the enclosed exterior (‘el ha chatser) of the outer exterior (ha chytsown) and he passed over me (wa ‘abar ‘any – he crossed over me) to four corners (‘el ‘arba’ miqtsowa’) of the outer courtyard (ha chatser). And behold (wa hineh), outer courtyard (chatser) in a corner (ba miqtsowa’) of the outer courtyard (ha chatser) of a courtyard (chatser) in a corner (ba miqtsowa’) of the outer courtyard (ha chatser), (Yachezq’el / Ezekiel 46:21) in four corners (ba ‘arba’ miqtsowa’) of the outer courtyard (ha chatser) of courtyard (chatser) to sacrifice (qatar – to burn a sacrificial victim, obviously misused here in Ezekiel) forty (‘arba’ym) long (‘orek) and thirty (wa shaloshym) wide 532(rochab) measured (midah) as one (‘echad) to four (la ‘arba’) of them (hem) cornered (qatsa’). (Yachezq’el / Ezekiel 46:22)
Even though we do not know if the Lord is in his chariot or walking, we can surmise that he cannot do more than one thing at a time. There were 9 references to the “courtyard” in a single sentence, with 8 of them being superfluous. One mention of “corner” would have sufficed, and yet, it was repeated four times. They had been in the outer courtyard, and yet somehow they withdrew to it. And since there was nothing to “pass over,” that verb was also inopportune.
Reverting to Measure Man, the Lord forgot, once again, to mention the unit of measure. And in this case, he did not even bother to explain what he was measuring. Then, if that were not bad enough, qatar | to sacrifice is not relevant in this context.
But, at least, we know that the Lord’s concentration camp is well-equipped with hearths…
And a row (tuwr – a set arranged together) surrounding the perimeter all around (sabyb) in them (ba hem) all around the circumference (sabyb) for four of them (la ‘arba’ hem) and hearths for boiling (wa mabashalowth) made (‘asah) from the underneath (min tachath) of the ledge of the battlement (ha tyrah – prearranged stones set in rows in an encampment) all around the perimeter (sabyb). (Yachezq’el / Ezekiel 46:23)
This must be a practical design since the crematoria were also placed around the periphery of Auschwitz. And clearly, boiling Jews remains one of the Lord’s passions.
Then he said to me (wa ‘amar ‘el ‘any), these (‘eleh – those (plural)) a home (beyth – a temple or building (singular)) of the boiling (ha bashal) which there they 533will continually boil (‘asher bashal sham) those ministering and serving (sharath) the house or temple (beyth) with the sacrifice (‘eth zebach – with the killing and butchering) of the people (ha ‘am). (Yachezq’el / Ezekiel 46:24)
We were told repeatedly that all of the sacrificial animals were to be burned. And we have been told that the Lord enjoys the spectacle of boiling Jews. He has also shown a fondness for human flesh. So, what are we to make of this other than to conclude that Jews are being sacrificed and killed by being boiled alive in the Lord’s house?
Obviously, with all of the burnt carcasses and boiled bodies, the city on the hill needs a good scrubbing. So now, it is time for the waterworks.
Then he returned me (wa shuwb ‘any) to the door of the temple (‘el pethach ha beyth) and, behold (wa hineh), water (maym) was going out and exiting (yatsa’ – was being withdrawn and coming out) from underneath (min tachath) the venomous serpent (miphtan – toxic snake; from my – to question and ponder the implications of the phethen – poisonous viper) of the temple and house (beyth) of east (qadym) for the face of the temple and house (ky paneh ha beyth) of east (qadym). And the waters (wa ha maym) were descending (yarad) from below (min tachath), from the shoulder (min katheph) of the temple and house (ha beyth) of the right from the south (ha yamany min negeb) of the sacrificial altar (la ha mizbeach – of the slaughter; from my – to question and zabach – to slaughter, kill, and sacrifice). (Yachezq’el / Ezekiel 47:1)
534No one should ever accuse Ezekiel or his Lord of being smart. Water emerging from under a building would undermine the foundation and cause it to collapse. Water flowing through a doorway would preclude access, defeating the purpose. Waters from below can ascend under pressure, but they cannot descend and be seen. Buildings do not have shoulders, and should this be metaphorical of “shoulder height,” then it would be above not below. And if one is standing at the eastern face of a building then the right side of a table would be on the north, not south.
But to their collective credit, they got one thing right. This imaginary temple was a shrine to the most miphtan | venomous of serpents.
Fortunate to be rescued before the rising waters swept Prophet Man off his feet cascading into the sea of oblivion, we read…
Then he withdrew me (wa yatsa’ ‘any) a way of the gate of the north (derek sha’ar tsaphown) and he turned around and encircled me (wa shabab ‘any) a way outside (derek chuwts – a path of a public place or street) to a gate (‘el sha’ar) of the outside way of a street (ha chuwts derek) of the turning (ha panah) east (qadym), and, behold (wa hineh), waters (maym) were trickling and dribbling (pakah – ?, used only in Ezekiel; either the feminine of pak – a vial or flask or an errantly rendered plural of pakowth – small containers or bottles) out of the shoulder of the right or south (min ha katheph ha yamany). (Yachezq’el / Ezekiel 47:2)
Trying to visualize this, we have waters descending from below, yet seen from above, out of a shoulder inside the doorway of the east beneath a venomous snake along the wrong side of an altar such that Man Child is withdrawn by way of the north gate where he is turned around outside to a gate outside by a street turning east, then behold, a 535trickle of water dribbling down – or so the contrived “word” suggests – out of the shoulder of the right which would be on the north of south.
With this image clearly projected, perhaps we could take some measurements, not of flow but, instead of…
In exiting and going out (ba yatsa’) the person (ha ‘iysh) east (qadym) and expected line being vomited up as strange and senseless speech (wa qaw – cord; from qaw – senseless communication, blah-blah-blah, meaningless mocking and scoffing, qow’ – vomit, qawah – looking and hoping for, and qaweh – variant) in his hand (ba yad huw’).
And he was measuring (wa madad) a thousand (‘eleph) in the cubit (ba ha ‘amah) and he was crossing over me (wa ‘abar ‘any – he was passing over me) in the waters (ba ha maym), waters (maym) of ceasing and failing (‘ophesym – ?, disappearing and no more at the extremities, used only in Ezekiel; perhaps related to ‘ephes – ceasing, finally ending, and for naught). (Yachezq’el / Ezekiel 47:3)
Since they were already chuwts | outside in the street, why were they yatsa’ | exiting again? And who are we with? Is the ‘iysh | person Measure Man, Lord Man, Prince Man, or Another Man?
Why change the terminology from the previous braided cord to qaw | a hopeful line vomited up as senseless speech? Isn’t that overly incriminating? How can the water be 1,500 feet across at a point that it was dribbling to the extent it would fill a vile? I say “across” even though we were not told if this was its width, depth, or length because this is the dimension best suited for the verb, ‘abar | crossing over.
But why measure something that is ‘ophesym | disappearing and ceasing, ending and for naught? 536Fortunately, behold, now in the 47th of 48 chapters, Ezekiel and his Lord are nearly ‘ophesym.
And he was measuring (wa madad) 1,000 (‘eleph) and he was crossing over me (wa ‘abar ‘any) in the water (ba ha maym), water (maym) knee (berek).
And he was measuring (wa madad) 1,000 (‘eleph) and he was crossing over me (wa ‘abar ‘any) water (maym), hips and loins (mathnaym). (Yachezq’el / Ezekiel 47:4)
And he was measuring (wa madad) 1,000 (‘eleph), a river (nachal) which (‘asher) I could not dare understand, experience, or overcome (lo’ yakol – I could not attain, prevail, conquer, or endure) to pass over (la ‘abar) because (ky) the waters had become exalted, growing tall and arrogant with unwarranted hubris (ga’ah ha maym).
Waters (maym) swimming (sachuw – ?, used only in Ezekiel; from sachah – to bow down and swim) river (nachal) that (‘asher) it could not be passed through (lo’ ‘abar). (Yachezq’el / Ezekiel 47:5)
It is a rising flood of gibberish and expected vomit, along with a measure of balderdash so arrogant in its hubris, swimming is now prohibited. As is understanding. It is best to pass over the waters before they get any deeper and we are swept away.
Evidently, not heeding the warning and unable to swim, Man Child is rescued…
And he was saying to me (wa ‘amar ‘el ‘any), have you seen (ha ra’ah) Man Child (ben ‘adam)?
Then he walked me (wa halak ‘any) and he turned me (wa shuwb ‘any) lip of the river (saphah ha nachal). (Yachezq’el / Ezekiel 47:6)
537In returning me (ba shuwb ‘any), and behold (wa hineh), to the lip (‘el saphah) of the river (ha nachal), big trees aplenty (‘ets rab), great and extensive (ma’od) from this (min zeh) and from this (wa min zeh). (Yachezq’el / Ezekiel 47:7)
I suspect that even ‘ElYah | Elijah, the greatest of the mockers, would be mocked out by now. And I’m not in his league. So please feel free to bail me out and insert something sarcastic to lighten the mood.
And he was saying to me (wa ‘amar ‘el ‘any) the waters of these (ha maym ha ‘eleh) exit by withdrawing (yatsa’) toward the region rolling away (‘el ha galylah) of the eastern (ha qadmown).
Then they descend (wa yarad) over and above (‘al) the Arab desert plateau (ha ‘arabah – the wasteland steppe; from the feminine of ‘arab – maggots, noxious flies, pleasant crows, an Arabian desert steppe or plateau, a fabric of foreigners, in the gloom of the evening when light and dark are commingled and mixed together to make a bargain).
So, they come to and enter (wa bow’) the sea (ha yam), to the sea (‘el ha yam) they exit and withdraw (ha yatsa’).
And they, the waters, are healed (wa rapha’ ha maym – so the fluids are made healthy with the physician restoring their favor for the distressing hurt of the waters). (Yachezq’el / Ezekiel 47:8)
It’s new physics for the new digs. The waters flow up, over the mountainous terrain in the east and then across the desert plateau of Arabia before cascading into a sea – which, based upon the direction of flow, would be the Red Sea. And amazingly, with the new physics, saltwater seas are healed by injecting fresh water. But how is it then that 538all rivers are fresh water, and they all flow to the sea, but the salinity remains constant?
But these are magical holy waters…
And it was (wa hayah) every (kol) living soul (nepesh chay) which creeps and swarms (‘asher sharats) to everywhere which (‘el kol ‘asher) comes and goes there (bow’ sham) a river (nachal) will live (chayah) and it was for the many great fish (wa hayah ha dagah rab), so utterly empowered and strengthened (ma’od).
For (ky), they come and go there (bow’ sham) the waters of these (ha maym ha ‘eleh) and they are healed (wa rapha’ – so they are made healthy with the physician restoring their favor for the distressing hurt) and he lives (wa chayah), all where comes and goes (kol ‘asher bow’) there (sham) the river (ha nachal). (Yachezq’el / Ezekiel 47:9)
This snake of a fellow is a self-serving viper. It is only the souls like him who creep and swarm who will be restored. Although in a nod to the Lowytan, there will also be a magnificent sea creature.
So much for the thought of making nice for the fish…
And it will have been (wa hayah) standing (‘amad) on it (‘al huw’), fishers (dawagym) from En Gedi (min ‘eyngedy) and as far as Eneglaim (wa ‘ad ‘eyn’aglym), for ? (mishtowach – used only in Ezekiel, possibly a sea-girt for drying nets; from my – to question shatach – spreading) of the fish trap (la ha cherem – a snare, both devoted and banned) it will be (hayah) to from it will be (la min hy’ hayah) their fish (dagah hem) like the fish (ka dagah) of the sea (ha yam) of the great many (ha gadowl), numerous and large, strong and powerful (rab ma’od). (Yachezq’el / Ezekiel 47:10)
I rather prefer Dr. Seuss’ One Fish Two Fish Red Fish Blue Fish: “One fish, Two fish, Red fish, Blue fish, Black 539fish, Blue fish, Old fish, New fish. This one has a little car. This one has a little star. Say! What a lot of fish there are.
Yes. Some are red, and some are blue. Some are old and some are new. Some are sad, and some are glad, And some are very, very bad. Why are they sad and glad and bad? I do not know, go ask your dad….
From there to here, From here to there, Funny things are everywhere. Here are some who like to run. They run for fun in the hot, hot sun. Oh me! Oh my! Oh me! Oh my! What a lot of funny things go by…. Not one of them is like another. Don't ask us why, go ask your mother…
And now my story is all told. We took a look. We saw a Nook. On his head he had a hook. On his hook he had a book. On his book was ‘How to Cook.’ We saw him sit and try to cook but a Nook can't read, so a Nook can't cook. So what good to a Nook is a hook cook book?
The moon was out and we saw some sheep. We saw some sheep take a walk in their sleep by the light of the moon, by the light of a star; they walked all night from near to far… I do not like this one so well, all he does is yell, yell, yell. I will not have this one about….
Hello, hello. Are you there? Hello! I called you up to say hello. I said Hello. Can you hear me, Joe? Oh no, I cannot hear your call. I cannot hear your call at all. This is not good, and I know why. A mouse has cut the wire, goodbye! From near to far, from here to there, funny things are everywhere….
Who am I? My name is Ish. On my hand I have a dish. I have this dish to help me wish. When I wish to make a wish I wave my hand with a big swish swish. Then I say, ‘I wish for fish!’ And I get fish right on my dish. So, if you wish to make a wish, you may swish for fish with my Ish wish dish….
540Today is gone. Today was fun. Tomorrow is another one. Every day, from here to there, funny things are everywhere.”
Funny thing, but Eneglaim is gone too. It was as fanciful as this waterway, as whimsical as the fish, and as fictitious as the words being used to describe these things.
And as for the other place, not that it matters, but Ein Gedi was an oasis and has become a nature reserve in Israel west of the Dead Sea near Masada and Qumran. ‘Eyn means spring or fountain and gedy means young goat. It is stark and desolate with the occasional spring providing a trickle of hope in an otherwise lifeless place. There are no fishermen there.
I suppose that the only way to culminate a hideous story about raping, dehumanizing, and exterminating Jews and then building a massive prison above the city buried below is to have magical waters feed a word salad filled with ergot.
Returning to Dr. Seuss, or perhaps transitioning back to the Lord Lowytan, you can choose what you are reading…
Swamps and marshes of his water-logged land (betsah huw’), even his cisterns, puddles, and holding pans (gebe’ huw’), they will not be healed by a doctor (wa lo’ rapha’) because they are given (nathan) for salt (la melach). (Yachezq’el / Ezekiel 47:11)
And upon the river (wa ‘al ha nachal), he will rise (‘alah). Upon his lip (‘al saphah huw’) from this and from that (min zeh wa min zeh), every tree (kol ‘ets) will ponder eating (ma’akal). It is never senseless or foolish, neither derided nor scorned because it is not droopy or dopey (lo’ nabel).
His boughs and branches, his burnt offerings and sacred sacrifices (‘aleh / ‘olah huw’), are never 541completed or finished as he is neither blameless nor perfect (wa lo’ tamam).
His fruit, whether young of deeds (pary huw’) for his new moon (la chodesh huw’) are eager producers with the rights of firstborn, akin to camels and mammals (bakar) because of his waters (ky maym huw’).
Out of the holy place, the sacred thing (min ha miqdash), they come out (hem yatsa’) and are to be (wa hayah), his fruit and young for food (pary huw’ la ma’akal) and his boughs and branches of burning sacrifices and elevating offerings (wa ‘aleh / olah huw’) for whatever you may want it to be (la taruwphah – ?, perhaps from ruwph – to shake, rattle, and roll, rocking away). (Yachezq’el / Ezekiel 47:12)
It is with the cadence of Dr. Seuss I cannot say. Ask your Father or your Mother.
Funny thing: the final ‘iysh went unidentified, sort of like a fish out of water. But this I know ‘cause the Bible told me so: the story of the waters has run, and it is time for the land to be undone.
Now that he has confiscated most of what Yahowah gave to the descendants of ‘Abraham, Yitschaq, and Ya’aqob, it’s time to slice and dice the remainder…
Here and now, thus in this manner has said (koh ‘amar), my Lord, my Master (‘adony), This Is Not Him (#^^#!), Gee whiz, let’s make up another imaginary word (geh – gobbledygook, just another textual error; likely a misspelling of zeh to geh, substituting a plow for a foot in the mouth), a territory boundary (gebuwl) which (‘asher) without any help or outside assistance you will possess (nachal – you will inherit on your own (hitpael imperfect second-person masculine plural)) with the land (‘eth ha ‘erets) for twelve (la shanaym ‘asar) tribes (shebet) of Israel (Yisra’el). Joseph (Yowseph) requires a 542security deposit for acting wickedly and getting pregnant by rigging a rope as a noose for anguishing collateral for the seaman and the fetus (chebel). (Yachezq’el / Ezekiel 47:13)
It is a rather peculiar place to insert the hitpael stem because it means that there will be no one to assist Yisra’el in this reallocation of land. They are on their own, inheriting it from no one and for no reason whatsoever.
But that isn’t nearly as strange as chebel. Poor Joseph must provide a security deposit as collateral. Evidently, he’s been a bad boy and gotten himself pregnant. So, he’s rigging a rope as a noose to make it all go away. Chebel means all of these things, but it does not mean that he will inherit something worthwhile.
It's a catch-22 because he cannot have it both ways. Lord Lowytan cannot be Yahowah and claim to have made a sworn promise to Yisra’el while at the same time defaulting on this vow to promote a different result. Nonetheless, none too wise, we find that Babel’s Lord now has an audience…
And you will for a time have had an assigned allocation to temporarily possess (wa nachal – you will have had an inheritance (qal perfect)) with her (‘eth hy’) individually (‘iysh) similar to his brother (ka ‘ach huw’) which I lifted up and raised (‘asher nasa’) my hand (‘eth yad ‘any) to give her (la nathan hy’) to your fathers (la ‘aby ‘atem). And she, the land, will have fallen (naphal ha ‘erets ha zo’th) to you in an inheritance or infirmity (la ‘atem ba nachalah). (Yachezq’el / Ezekiel 47:14)
How did this unexplained audience of Yisra’elites circumnavigate the gates, slip past the guards, and avoid the boiling pots and crematoria? More importantly, why listen to a liar, delusional demon, mass murderer, and blood-chugging cannibal?
543Please note that the offer is temporary and that the land will have fallen – from where we do not know. But this may be why the Lord raised his hand.
So this a boundary limit (wa zeh gebuwl) of the land (ha ‘erets) to the north corner (la pe’ah tsaphown) from the sea (min ha yam) of the many and mighty (ha gadowl) of the way (ha derek) of Hethlon (Chethlown – an unknown location; perhaps from chathal – to entwine and swaddle) an entrance (labow’) of Zedad (Tsadad – an unknown location; from tsad – to sidle, moving sideways trying not to be noticed). (Yachezq’el / Ezekiel 47:15)
Hamath (Chamath – of imprecise location along the Orontes River north of Damascus; from chowmah – wall), Berothah (Berowthah – of uncertain location, used only in Ezekiel; from barowth – cypress), Sibraim (sibraym – of unknown location, used only in Ezekiel; from sabar – to intend), which between (‘asher bayin) a territory boundary (gebuwl) of Damascus (Dameseq) and between (wa bayin) a territory boundary (gebuwl) of Hamath (Chamath – of imprecise location along the Orontes River north of Damascus; from chowmah – wall), settlement of the middle (chatser ha thykown – courtyard, village, or settlement of the middle), which (‘asher) toward the border (‘el gebuwl) of Hauran (Chawran – of an unknown location, used only in Ezekiel; possibly from chawar – to grow pale and become white). (Yachezq’el / Ezekiel 47:16)
The Lord is never going to make a living as a surveyor. There is only one place in this list which can be found today and some of the others may never have existed. He may as well have said, “Somewhere around Damascus, perhaps including it, maybe not.”
So will have been (wa hayah) a boundary (gebuwl) from the sea (min ha yam) of a courtyard settlement of Enan (chatsar ‘eynown – currently unknown location, only 544mentioned once outside of Ezekiel; from chatser – enclosed courtyard or abode and ‘ayin – eye), a territory bordering (gebuwl) Damascus (Damseq) and a north north (wa tsaphown tsaphown) and a border (wa gebuwl) of Hamath (Chamath – of imprecise location along the Orontes River north of Damascus; from chowmah – wall) and with the corner (wa ‘eth pe’ah) of north (tsaphown). (Yachezq’el / Ezekiel 47:17)
And corner of east (wa pe’ah qadym) from between (min bayin) Hauran (Chawran – an unknown location used only in Ezekiel; possibly from chawar – to grow pale) and from between (wa min bayin) Damascus (Damseq), and from between (wa min bayin) the Gilead (ha Gil’ad – a mountainous region east of the Jordan River, south of Bashan, west of the Arabian plateau, and north of Moab and Ammon), and from between (wa min bayin) the Land of Israel (‘erets Yisra’el) of the Jordan (ha Yarden) from the border (min gebuwl) over the sea (‘al ha yam) of the eastern or old (ha qadmony) Tamar (Tamarduw – ?, perhaps a derivation of madad – measure) and with the corner of eastern (wa ‘eth pe’ah qadymah). (Yachezq’el / Ezekiel 47:18)
If one is attempting to establish borders for Israel, how can the border of Israel, which didn’t exist at the time and is very different now, be used to define the border of the new land allocation? Further, if using the Jordan River as the eastern boundary, how can one have Gilead in the list of waypoints when it is east of the Jordan?
So the southern corner (wa pe’ah negeb), southward (teyman) from Tamar (min Tamar – an unknown location, used only in Ezekiel to depict a place, used in Genesis 38 as the name of Judah’s daughter-in-law who feigned prostitution to have sex with Yahuwd and as the name of David’s daughter who was raped by his son, Amnon, and also a daughter of ‘Absalom named after his sister; from tamar – palm) up to (‘ad) the waters (maym) 545of Meribah Kadesh (Marybah Qodesh – near Choreb where Moseh struck a rock for water, a very negative episode in the relationship between Yahowah and Yisra’el, meaning Holy Contention), river, torrent, wadi, or brook (nachalah) to the sea (‘el ha yam) of the many and great (gadowl), and with the corner of south (wa ‘eth pe’ah teyman) southern (negebah). (Yachezq’el / Ezekiel 47:19)
Based upon how it is used, Tamar is an anguishing name twice over. Ya’aqob’s and Leah’s son, Yahuwd, gave Tamar to his firstborn, Er, as his wife. But he was so evil Yahowah took his life, and even his brother’s for being similarly hopeless. Then, as a widow twice over, Tamar dressed as a prostitute and negotiated a sexual liaison with Judah, her father-in-law. She not only became pregnant with twins, to Yahuwd’s great embarrassment, she proved that he was the father.
Many centuries later, Dowd’s daughter, Tamar, was victimized in one of the most horrific episodes in the king’s life. Dowd’s eldest son raped Tamar, and to avenge what occurred, Dowd’s son, ‘Absalom, murdered his brother. Then the wayward son raped his father’s lovers. He would even name his daughter after his sister, Tamar.
Both tragic incidents serve to demonstrate how committed Satan is to tormenting God’s people. Tamar serves to anguish informed Yahuwd | Jews as well as the Son of God, our Messiah and King, Dowd. Then haunting the recollections of Yisra’elites, Marybah demarcates one of the worst episodes in their history. The people rebelled against God in such a childish and contentious manner, Meribah is among the most adversarial names in the Towrah. Moreover, Marybah was in Arabia, not Yisra’el. The people had not yet entered the Promised Land.
And a west corner (wa pe’ah yam) of the sea of the great and many (ha yam ha gadowl) from the boundary (min gebuwl) to as far as before and opposite (nokach) to 546come to Hamath (Lebowa’ Chamach – while there is no Lebowa’ Chamach, la bow’ is to come to and Chamach is shown near the Wilderness of Zin and also in Lebanon near Mount Herman), this (zo’th) western sea corner (pe’ah yam). (Yachezq’el / Ezekiel 47:20)
And you will have divided and distributed with slippery and seductive speech (wa chalaq) with this land (‘eth ha ‘erets ha zo’th) to you (la ‘atem) to tribes of Israel (la shebet Yisra’el). (Yachezq’el / Ezekiel 47:21)
What Lord Lowytan fails to mention is that the borders of Yisra’el were established and conveyed in the Towrah by Yahowah. And the Land was then divided among the tribes, with the descendants of the Lowy not receiving any of it and the sons of Ra’uwben assigned the rump, albeit for entirely different reasons. So, if this had been the same, it would have been redundant and a waste of breath. And by being different, it only serves to prove yet again that Satan is not Yahowah.
Also in conflict, the Towrah says nothing of giving Yisra’el to gowym…
And it will have been (wa hayah) you will fall to an inferior position (naphal) within her (‘eth hy’) with a portion (ba nachalah) for yourselves (la ‘atem) and for the strangers and foreigners (wa la ha gerym) who dwell as aliens (ha guwr) in your midst (ba tawek ‘atem) who have given birth to sons (‘asher yalad benym) in your midst (ba tawek ‘atem).
They will have been for you (wa hayah la ‘atem) as the native-born (ka ‘ezrah) with the Children of Israel (ba beny Yisra’el). With you all (‘eth ‘atem), they fall into the same inferior position (naphal) with an inheritance of property (ba nachalah) in the midst (ba tawek) of tribes (shebet) of Israel (Yisra’el). (Yachezq’el / Ezekiel 47:22)
547And it will have been (wa hayah), with the tribe (ba ha shebet) which he resides as a foreigner (‘asher guwr), the stranger (ha ger) with him (‘eth huw’) there (sham) you will continually give (nathan) his inheritance (nachalah huw’), demands (na’um) my Lord and my Master (‘adony), This Is Not Him (#^^#!). (Yachezq’el / Ezekiel 47:23)
Under this basis, the Islamic Fakestinian terrorists who make babies as if a womb were a bomb factory would have equal rights to Yisra’el – no matter how many Jews they murder or how vehemently they deny Yahowah and the Towrah. And while we are at it, the Egyptians, Greeks, Romans, Byzantines, Ottomans, and British bore children in Israel, so why not divvy up a portion of Israel for them too? Fortunately, This Is Not Him is not Yahowah, and God will not disinherit the sons of Ya’aqob.
