Daniel: Decoded

Daniel: Decoded – An Overview

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Daniel: Decoded – An Overview
Daniel Decoded: The Complete Book of Prophecies
A Key to Understanding the Hebrew/Aramaic Text
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DANIEL: DECODED THE COMPLETE BOOK OF PROPHECIES 1

AN OVERVIEW

The Backward Text of Daniel 12-1

An Overview of the Unsealed Book

The unsealed book of Daniel can be defined as having a central message with auxiliaries of unrelated information. It is like the Planet Jupiter and its many moons. The planet represents the central message. Each of its moons represents unrelated bits of information.

The central core of the unsealed book of Daniel is about opposites: Light and Darkness, the Living Adversary and the Living One (i.e. YAH), Lust and Desire, Knowledge and Opinion, the gods and the God called YAH, the clean and the profane, the treasures of GOD and bitter defective wealth, and fullness compared to emptiness.

These forces of opposites clash and the battle is engaged. What is at stake is the earth itself. The war is over ‘Fortress Earth’ (para. 259). When the war is completed the Son of GOD in his state of purity ‘exalts the world’, (para. 179).

The forces of GOD are centered in one man. He has many names and titles. His names are, Aih, Chael, Rama-Yad and Yeshua. His titles are, Beloved, Bulwark, Prince, Clean One, the Column of GOD, Precept, Wine of Desire, the Eagle, the Ram, the Rock, the Stone Cutter, Stout One, Tender One, the Seraph, the Witness, the Palate, the Levite, the Mouth, the Noble, the Passageway of GOD, the Passover, the First Born, the Fisherman, Stallion, Shepherd, a Sheep, the favour of the oppressed, the Garner, the Gift of the Veil, Grace, Lamp, Light, and the Guardian. These represent a wealth of images but there are a few select titles that are more often repeated. These are, Instrument and Hand (from the same word יד ); the Mark, תו , (and its variations ‘the Mark-of-All’ – תו כל , ‘the Mark-of-All-of-Them’ תו-כלם , ‘the Mark-of-Salt’ תו-מלח ), the Poor One רש and the Poor One-of-Mother רש-אם ; the Pure One בר ; the Son בר and בן ; and the Thin One .דל\רק\דק

The core book is all about the Son of GOD descending out of the heavenly Chamber to redeem the world. This document is scattered throughout the ‘Book of Wailing’. The themes found in the Back Text Book are found like in the puzzle ‘connectthe- dots’.

Once the dots have been connected the Core of the Sealed Book is revealed and it reveals three sections. The first section comprises the events prior to the mortal life of the Son. This is a short section.

The second section records the mortal life of the Son. This is very lengthy. It describes his preaching in general and his rejection by the people and the kings. Finally the Son enters a High Garden and is there betrayed by a friend who refused his gift.

The third section is made up of descriptions of his life after his death and resurrection as well as what occurs to the holy city and the Jewish people. Finally we read of his return to the earth at which time he will do battle with the Adversary.

DANIEL: DECODED THE COMPLETE BOOK OF PROPHECIES

He will triumph over him and set up a world free from wickedness. It will be a world flowing with wine and food supplied by the Sufficiency of GOD.

The core book and its axillaries are filled with metaphor, simile and similitude. The idioms and imagery are right from the Near East. All the animals mentioned are indigenous to that area. We read of the leopard, the lion and its whelp, the ram, the gazelle, the fox, the dog, the mule, the antelope, the jackal, the desert howler, the bull, the horse (Stallion), the lamb, the goat, sheep and the flock and the serpent.

There are references to various occupations indigenous to the Near East and the Mediterranean; the shepherd, the shearer, the garner, and the reference to the ship that sails the sea and the ship’s hold.

There is the occasional reference to animals not indigenous to the Near East such as the Bear and the Ape. Further there are references to a ‘Beast’ as well as the general term ‘beasts’. Also found within its pages are the mythical Dragon, the demon\protective spirit, the Seraph and the primeval Abyss.

The birds of the region are represented by the eagle, the kite, the raven, the pelican, the eagle-owl, the turtledove, the falcon and the generic bird of prey.

There are references to flying insects and in particular the locust. There are references to spider’s webs. We also read of the fish of the sea.

The Book refers to gods in general and Bel, Meni, Dagon, the Moon-Mother specifically. Central to the book is the God of Abraham variously called YAH, EL, Penuel and HaShem. There are times when the gods are referenced by the term ‘Idols’.

We find references to war and the weapons of war such as the arrow, the sword and spear. There is the shout of war, the spoil of plunder and the waving of banners. Along with these we read of the shield, fortresses, ramparts, towers, the citadel, ambuscade and the bulwark.

We discover references to biblical measures such as the Hin, the Seah, the Log and Kab measures.

We read quite correctly of people living in tents as well as in towns built on mounds.

Also from the ‘Book of Wailing’ are references to spices in general and cinnamon, myrrh and cassia in particular. Fruits are mentioned such as the grape, fig and the pomegranate. Wine is mentioned which is the product of the grape. Along with these fruits are references to gardens, orchards, rows of untilled earth, furrows, galleries of seed, the channel, irrigation, and terraces. Connected with agriculture are the terms ‘threshing’, sowing of seed, the ‘garner’, ‘wine-vat’, ‘winepresses’ and winter. We also read of the thorn which is ubiquitous to the Near East.

The book describes the Near East in terms familiar to the Bible. We read of the desert, the plain, the river, the pasture, the many references to oases called ‘waters’ and watering-stations, the spring, the lowlands, valleys, the torrent-valley; watercourses, rain, night mist, moisture, mountains and hills. We also read of regions, the coast line, the sand of the shore and the islands of the sea.

The book refers to actual cities and countries of the Near East; Moab, Acco, Babylon, Edom, Jebus, Lyda, On; Nebo, Nod, Nob, Egypt (when referencing the Nile), Memphis, Thebes, the valley of Hennom, and the territory called Havran, Mash, Neah, Nebo, Pithom, Chaldea, Put, Sharon, the fortress of Sin (Siin), and Tophet.

The book mentions the War-of-Terror, the Sunni and Hamas. One modern term that is often repeated is Mother Nature.

Also referenced are personages found in the Bible such as Cyrus, Moses, Yeshua, Gabriel, Ham, Hillel, Zellah; Jareb, Lamech, Noah, Nathan, Og, So, Seth and Shem.

We read of the Levite, the Messiah and the Moel.

The ‘Book of Wailing’ also references a number of new places such as Belarus (79). The greatest portion are found prefaced with ‘waters of’. These place names read ‘Barak, Dash’col, Kachrah, Mesher, Peshec-Mol, Ratz Matzor and Rephes. Some of the places are easily translated: ‘Barak’ means ‘lightning’, ‘Ratz Matzor’ means ‘the runner of Matzor’. The word ‘Matzor’ means ‘siege-enclosure’ as in a city under siege.

New personal names are mentioned. Here is a partial list: Abael, Acath, Accah, Aih, Behala, Beldach, Belshem, Chael, Chahal, Elled, Hattib, Janethom, Joach and Metai-yah. Some of the names can be translated. This is important because the peoples of the lands of the Bible often were named for a god or hero or a quality or trait. Abael may be interpreted ‘El is Father’; Belshem may be interpreted ‘Bel of Renown’. The name Metai-yah is comprised of the Name of the God ‘yah’ and prefaced with an as yet undecipherable word. The use of metaphor is quite graphic.

The prince of the Chamber is correctly called the ‘Stallion’ which is a Near Eastern reference. We read of ‘heads of cattle’ which are interpreted as certain followers of known figures such as Dagon and the Mark. The man Tea’el is called a lamp. Some times the city of the Mark is compared to a nest. We read of the metaphor ‘the Rib of the Father’ which describes the Son. The terms Root and Rock are used to describe him as well.

We find a song (paragraphs 192, 200) and a riddle (paragraphs 191, 198) in the text as well a scores of Lamentations. These last are well known by their own title: “A Lamentation”.

The musical instrument called the ‘Timbrel’ is used in joyous occasions. It is never used to signal an unhappy event. ‘Timbrel’ is referenced eight times. In paragraph 213 it says: “Oh the wailing! This is the lament of the timbrel.” This is a true saying. In paragraph 214 it says: “‘March you about the timbrel.’ He has shut up the lamentation…” Again, this is a true saying. The idea of marching about the timbrel is quite descriptive of the idea of rejoicing. In the same paragraph we read: “For her is thy Timbrel to exalt the Tents of My Bosom and the Gates of the Living One.”

There is another Near Eastern characteristic that is highlighted in the Back Text of Daniel. In the wilderness/desert country watering holes are mapped. The travelers through its dry waste seek each and every oasis or well to sustain them. In paragraph 115 we read: “the Hand of Knowledge leads to a watering-hole its travelers.” In paragraph 255 how many watering-holes determines the value of a location. “My watering-holes are the measure of the Nest. They split the ground to empty the chambers of the ground altogether. The Giver made them flow…”

Another aspect of ‘watering-holes’ is water specifically. In the land of drought water is a metaphor as well as a simile. There are many references to water in the Back Text of Daniel. The Register lists all of them. The use of water as an agent to ritually cleanse the body is noted in paragraphs 54 and 238. Another interesting use of water is the phrase ‘waters of tomorrow’ in paragraph 81. This refers to future rain. There is another reference that describes strength coming from water; see paragraphs 229 and 249.

Another example of the Near East is the ‘Shadow’. In that part of the world those who travel during daylight try to avoid the intense sunlight. It dehydrates man and beast. What every traveler seeks is the shadow of a cloud. It is a fact that the cloud by day offers protection. This is well established in the TANACH. Here in the Back Text this is also true. In paragraph 218 we read: “The shadow of the Wandering is weak!” A further use of the shadow is instructive. We all cast a shadow. This phenomena was used with great effect by Plato in his book The Republic. In paragraphs 219, 221, 223, 225 and 226 ‘shadow’ is used to describe the relationship of the Instrument to the Father. In each case the Instrument of GOD is ‘a fragment of His Shadow’. Another word that is used as a shadow is ‘cloud’. In paragraph 116 we read: “A thin gift from a thin cloud was made to glide over head.”

A fourth example is ‘wind’. A hot wind is a destroyer. In paragraph 126 we find ‘wind’ used as a blight upon someone. “Accah rose up; he left behind shaking; and a billowing wind is her injury. The flowing skirt of a daughter he shall make droop.” Note the words ‘shaking’, billowing wind’ and ‘flowing’. All these words are used with effect. One can see a design in their use in these sentences.

A fifth example is ‘salt’. This is used in a number of ways. It is found in ritual, warfare and seasoning of food. Salt may also spoil and is good for nothing. Read the following sentences from the Back Text of Daniel and examine each use of salt.

“My remnant spoke incoherently and of pride. “And the pride of salt of the coast, it grieved the heart. “It wounded the runner.” 134 “Oh the lament! Salt inflamed them…” 170 “But its pride is as dreadful salt.” 240 “‘The Mark-of-Salt’ is the favour of the oppressed. “The Son-of-Salt is the favour of the oppressed. “And the Son is ‘the Mark-of-All’. “He shall cut off the Wicked One.” 259

The word for salt is מלח . When it is used as a verb/participle I have rendered it ‘seasoning’. In paragraph 193 it is used as a balance to bitterness.

“Surely his fire bolt shall sparkle because Mankind is not seasoners of Light; “Mankind is bitter because of Light.”

A Sixth example of Near Eastern metaphors and similes is ‘sand’. In paragraph 246 “This is courage: In the days of Strength is the Head of His Seed, the abundance of the sand of the coast.”

There are many other characteristics that could be listed that show the ancient milieu that is described in the Back Text of Daniel. But that will be left to another time and place. In Volume Two some of these subjects and details are described fully.

A Key to Understanding the Hebrew/Aramaic Text

In the first edition of this monumental work I went to great length to describe every little textual aberration. Now I want to skip these simple textual emendations where possible. There is one class of emendation that occurs many times in my editing of the Back Text. This characteristic is the supplying of the ‘Vav’ and ‘Yod’ . In the Forward Text of the TANACH quite often we read words that are lacking these two letters. The word ‘Jerusalem’ for example is more often than not misspelled. The plural ‘Yod’ is missing but is supplied in the vowel apparatus known as dots. This dot written below the line is called HIREQ, long. Now I have found a number of words in the Back Text that lack the ‘Yod’. Because I have not elected to ‘point’ the vocalization in which I would have supplied the deficiency I have inserted the ‘Yod’ and designated it with an underlining. Using ‘Jerusalem’ as the example my text would spell it thus: ירושלים . The first example in the Back Text is in paragraph one. In the sentence which reads in translation “‘The Mark’ shall divide into three parts a mother: Three Wonders.” the word ‘Three Wonders’ lacks the ‘Yod’ that is necessary to pluralize the word. I have supplied the ‘Yod’ all the while altering the scholar by underlining the letter: .פלאים

The second letter often omitted is the ‘Vav’. This letter is used in many ways in a word from indicating ‘infinite absolute’ to the plural masculine suffix to a verb. In between these two forms the ‘Vav’ is used to indicate certain forms of the participle. The Forward Text indicates the lack of this letter by either QIBBUS (three slanted dots) below the line or a single dot above the line called HOLEM. In the noun translated ‘God’ אלה the missing ‘Vav’ is supplied by the dot above the line. When it is correctly spelled out it reads אלוה . It is also true that the missing ‘Vav’ in a verb that indicates the plural masculine suffix is supplied by the three dots below the line. If the word was ‘they murdered’ המיתו and the last letter was missing I have supplied it all the while underlining it in my text: .המיתו

The Back Text helps us to spell correctly the Forward Text. Sometimes this concerns the ‘Yod’ and the ‘Vav’. I have already explained that these two letters are sometimes missing in the Forward Text. There are places indicated in the parsing of the Back Text where a ‘Vav’ or ‘Yod’ should not be present. This is just the opposite to what I described above in another paragraph. This means that the Forward Text contains at times these two letters in error. The first time this occurs is in paragraph one. In the sentence I translate “Set brought into straits a City-Mound and sufficient died.” The verb is spelled incorrectly with the ‘Vav’ present, צוק . In the perfect tense the ‘Vav’ should be missing but because the Forward Text contains it the question arises, how should the Forward Text actually be spelled? This letter appears in the Forward Word שקוץ . This word can easily be spelled without the ‘Vav’. Therefore I feel compelled upon the strength of the Back Text to drop the ‘Vav’ from the word and point below the line the QIBBUS (three slanted dots). Now the Forward and Back Texts are in balance.

When the scholar keeps these facts uppermost in mind the reading of the Hebrew/Aramaic Back Text will be self explanatory. This will keep at a minimum explanatory notes.

There is another type of emendation to the Masoretic Text. This type is the emendation dictated by the Versions of Daniel and various Manuscript emendations. These are treated appropriately and in full in the Footnotes to the Back Text.

Gustav Mahler

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