Zechariah Decoded – Introduction

Article Index
Zechariah Decoded – Introduction
The Titles Given to the Chosen One of GOD
The Mission of The Pure One, ‘the Mark’
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ZECHARIAH: DECODED
The Hidden Prophecies
Reading the Text Backward

The
INTRODUCTION
to Zechariah’s Back Text

I began the process of parsing the text of Zechariah July 1, 2005. I finished my first draft October 18, 2005. A revision of the draft was finished December 31, 2005. I have further refined the text several more times. I continue to be amazed at the reality of the text. The coherence in sentence structure, the variety of the verb conjugations, the continued use of ancient Near East metaphor and the various devices used to present its message (narrative, parable, exposition and similitude) are sure signs of authenticity. But all this aside it is the internal messages that overwhelm the reader. Unlike the Back Text of Daniel in which references to the Messiah are scattered throughout here in Zechariah he is mentioned constantly.

The general voice of the book is narrative. It is divided between the first and third voice, ‘I’ and ‘he’. The Narrator is the GOD of Israel. In some few instances room is given for others to speak. In one place we read ‘the prophecy of the turtledove’, paragraphs 179-181. In another place we read a poem which in the first person plural. It contains a joyous shout and praise from YAH’S hastening ones:

We, His hastening ones, shall go;
we will make noise from the Rampart:
“Sackcloth is at an end!”
And we shall make a noise:
“O the Laws of the High One!”
And we will make a noise from the Ramparts with him
(the steed).
Paragraph 91

Another voice is given to ‘the Mark’ in paragraphs 169-171. This is in the form of a prayer and is instructive to include it here.

The Entreaty of ‘The Mark’

And ‘the Mark’ spoke:
“High is my GOD. He is impatient and shall He multiply sufficiency? Arise you!
The Shatterer is the foe of My Father, the Noble of the Chamber and the Living One of Eminency.
The Shatterer lay siege against my Mother; he pressed but Yah is the Light.
Worthlessness rose up; I shall multiply Sufficiency and the Stallion of Splendour shall wound him.
The foe of the Father is deceitful.
My Bowmen shall attack the foe of the Father and all shall rage even all of my bowen.
The foe of the Father shall destroy the Songs of Praise; they shall perfect sackcloth.
Entreat you Him and hasten Thou (Oh Father) the days of the parched condition,
And we shall put to death the foe of the GOD of Desire.
Hasten Thou the days of Sharpness!
And oh how the GOD of Desire breathes!
Hasten Thou the days of the Corpse!
And the Shatterer, the foe of the GOD of the Mother shall hasten the days of their agitation.”

The structure has embedded in it a literary device we encountered in the Forward Text of Malachi: an Interlocutor. In Malachi chapter one GOD through His messenger asks His protagonists questions and then proceeds to answer them. In chapter two this device is extended for the purpose of discourse. In chapter three both types of questions are presented. The first question, verse 2, asks two leading question in parallelism “But who may abide the day of His coming? and who shall stand when He appears?” The answer is indirect. Some might say they are not answered at all but in verse 7 we are directed to ‘Mine Ordinances’. This is the answer.

A third type of question found in Zechariah is rhetorical in nature. The answer is obvious to the hearer/reader. A fine example is in Isaiah 44.24.

“Thus said יהוה thy Redeemer,
And he who formed thee from the womb;
I יהוה the Maker of everything;
He who spread out the Heavens alone;
He who spread out the Earth: who was with Me?”

The Back Text of Zechariah uses questions almost exclusively to further the narrative. There are 84 questions. There are four categories of questions: a. those with a direct answer (54), b. those with a delayed answer (3), c. those with with indirect, inferred and masked answers (13), and d. rhetorical questions (12). There is a question in paragraph 159 that may fit into c.

Shall he make restoration to empower a species?

There is one point in the text where the questions and answers are so frequent I have titled it ‘Questions and Answers’, paragraphs 222-230.

I have attempted to perceive the structure of the text. In the attempt I may have imposed one upon it. In either case I have divided the text into 23 sections which contain subsections. Altogether I have divided the text into 88 parts. I have drawn each title from something within each part (excepting three sections VII, XXI and XXIII.) An example of this procedure is section I. I have titled it “The Lament of GOD” because it amply describes the central theme of that section.

There are some very powerful themes in the text. These themes are used as titles for some of the subsections.

“The Clean One Died A Reputation Above Desire”
“The Temple is Cut Off”
“The One Suffering For All”
“There Shall Be An Exile…”
“The Return of The Captivity”
“The Chamber of the Statute Totters”
“The Chamber is Revived And Healed”
“The Return: The Plan And Restoration”
“‘The Mark’ Casts Off The Offence For Thee”
“The Return of The Joyous Shout”
“The Poor Resurrected. Praise You The House of Power”
“The Sacrifice of ‘the Mark’”
“The Works of ‘The Mark’: He Wrung Out The Time of Deliverance”
“My Poor One Circumcised The Heart. He Became Intercessor”
“Worthlessness Murdered My Witness”
“The Suffering ‘Mark’”
“A Sheep Was Smitten For My Trembling Ones”
“Humbleness Removes The Foe”
“Redemption”

The last title “Redemption” is based upon a sentence of length that concludes the
text. It best describes in one word what the paragraph conveys. Here is the struggle
between God and the Adversary. Central to the struggle is the ‘turtledove’ who “scatters
the Adversary” because “‘the Mark’ came to swallow him up.” The bird is the symbol of
‘the Mark’. This clean bird is specifically listed in the Torah of Moses as being the right
bird for sacrifice to GOD. This powerful symbol concludes the text of Zechariah BT 244:

“It the turtledove descended to them; it rooted out the wild dog.
“He who discerned shall pluck out of the breast the Debt.”

The ‘turtledove’ as a designated sacrificial bird is written first in Genesis 15.9. It is part of the sacrifice GOD imposed upon Abram. Later it was made a part of the sacrifices imposed upon the Israelites; Leviticus 1.14. A further use of this bird is found in the Psalms. Psalm 74 uses it as a symbol for the people of Israel, (verse 19). While Psalm 74.19 is up for revision by the ancient authorities one possible translation does parallel another aspect of paragraph 244 of Zechariah. The American Standard Bible translates the line “Do not deliver the soul of Thy turtledove to the wild beast…” In paragraph 244 we read that the turtledove “rooted out the wild dog”. Because the Back Text of Zechariah symbolizes ‘the Mark’ as the turtledove the ‘wild dog’ is the symbol of the Adversary. This is a remarkable parallel and link between the Forward and the Back texts. The more one knows about the Forward Text of the TANACH the more one will understand the Back Text.

The Titles Given to the Chosen One of GOD

I have already written somewhat about the numerous titles given to ‘the Mark’. The multiplicity of his titles illustrates the complexity of the Back Text of Zechariah. The Author spreads out the function and breadth of ‘the Mark’ through titles. The most impressive title is ‘Turtledove’. It’s reference to the proper sacrificial bird links ‘the Mark’ with sacrifice. In the Forward Text some link the Messiah with a sheep. The sacrifice of the ram by Abraham in the place of his only begotten son becomes then the archetype for the future sacrifice of the Messiah. The reference to ‘a sheep’ is also linked in the Back Text to ‘the Mark’. The addition of the turtledove then fills out the aspect of sacrifice to another degree not found in the Forward Text.

Another title applied to ‘the Mark’ is the shovel used in the daily sacrifice. This word is יע which I have translated Altar-Shovel”. I have supplied the italic ‘Altar’ to make plain what kind of shovel. In paragraph 200 we read: “Howbeit My Altar-Shovel shall be illuminated; / And he shall be purified separate like the Angels; they shall be ashamed.” We know from another form if this phrase that it is ‘the Pure One’ who is referred.

Lo, where is the Pure One?
He is separate like the Angels. Paragraph 177

Who is the Pure One? The text leads us to the answer by an indirect route. Paragraphs 180 and 181 tell us that he is the ‘Tender One’ “and he shall be made pure, separate, like the Angels, His GOD’S Hastening Ones.”

In paragraph 121 he is referred to as “the Pure Mark”. In an often repeated phrase the Lord in the first person says “the Mark I shall whiten him”. In another place we read “Oh Mark, Eminency has cleansed thee by washing,” Paragraph 64 But it is the Back Text of Daniel that contains the simple and straightforward answer Western Civilization desires: “‘The Mark’ is the Pure One”. Paragraph 193

The titles attached to ‘the Mark’ are highly instructive. I link them together to show how extensive his role is among mankind. He is ‘Freshness’, ‘the Clean One of Reputation’, and ‘the Mark-of-Consolation’. He is called ‘the Extractor’ and ‘the honey-comb’. Another set of titles reads “the Mark, the Man of Integrity’, ‘His Shamed One’, ‘thy Plan’, ‘the Chosen’, ‘the Noble Mark’, ‘the Mark of Splendour’, ‘the High Gift of Desire’, ‘My Lamp’, and the people’s ‘Firm One’.

One title is reserved alone for comment among his titles. In paragraph 85 we come face to face with the sentence “Who is ‘the Mark’? His Aged One.” Again in paragraph 90 it says “Who is the steed? He shall be made first born and the Aged One.” But the first reference to ‘Aged One’ is in paragraph 84 of Zechariah BT:

“Scorning the King and the Aged One
so was the Mountain of the Falcon cut off also;
he was emptied thus and the Mountain of Fasting.
His prayer (the Aged One’s) shall purify
removing afar off fasting; it shall bind the enemy.

The above quotation might easily be interpreted to mean that GOD is the ‘King’ and the ‘Aged One’ were it not for paragraph 85! In the Book of Daniel, the Forward Text, we read of ‘the Ancient of Days’ as being GOD. The Hebrew word for ‘Ancient’ עתיק is defined in the HELOT, page 801 as an adjective. Its use in Isaiah and I Chronicles is far different from that of Daniel. We must not confuse ‘Ancient’ with ‘Aged One’.

What are we to make of the reference “Aged One” as applying to ‘the Mark’? How can he be ‘first born’ and ‘the Aged One’? The two titles are really the same in meaning if we accept his creation before all other men. He would have to exist before Adam. In the Genesis Back Text this is set out plainly. Chapter One verse 22 reads in part:

“And it came to pass with the Consort the Father fashioned the Son.
He illuminated him.
From before the days of the hills were the Chamber,
His divine beings and even His Son.
And he healed the Height of the divine beings.”
יהיו ברעיה יוצר אב בר יפועהו
מיומי-במים התאו אלימו וברו
ורף רום-אלים

This concept of a pre-mortal existence has been applied to Jesus Christ by some ancient and modern authors. In the Gospel of According to John we read that ‘the Word’ was with GOD in the beginning. The letter to the Colossians 1.15 we read ‘And He is the image of the invisible God, the first-born of all creation.’ The text then lays out his role in the world as creator in the same manner as John did in 1.3-4. But the Back Text has yet to confirm this role. The Father of the first born is the Fashioner.

Another important part of the Back Text of Zechariah is the already quoted comparison of ‘the Mark’ and ‘the Pure One’ with the Angels. In what manner is this comparison? It is the concept of separation. “He is separate like the Angels” but is he equal to Them? Again, referring to the quote from Genesis 1.22 Back Text we see that the Pure One and the Angels were formed before the hills. This is another way of saying separate from the hills and before the hills existed. But the Pure One is not equal to the Angels for they were formed separate from him. Now look at the Epistle to the Hebrews chapter one. In that chapter the argument is presented that Jesus Christ became “much better than the angels” and “‘let all the angels of God worship him.’” Again Jesus Christ is called the ‘first-born’.

In Hebrews chapter one we read that the Angels are in subjection to Jesus Christ. In Zechariah’s Back Text this same idea is presented. The role of the Angels is hinted at by calling Them “Hastening Ones”. In Paragraph 197 we read: “But he (the Leading Man) shall be purified separate like the Angels; they shall be made to tremble.” In paragraph 200 its says “they shall be ashamed” when “My Altar-Shovel…is purified.” In paragraph 205 the Angels wail and They are called the Maker’s “Scholars”. The Angels/divine beings are portrayed as separate from the ‘Pure One’ and perhaps subservient. Perhaps the fact they become ashamed over him point to their being different. This may be the source of their trembling as well. But because GOD fashioned them in the beginning along with His Chamber the idea expressed of being separate does not mean equal. A further fact of the fashioning of the Chamber, the Pure One and the Angels/divine beings is that they add up to Three. To cement the concept of the Son being the head of the Angels/divine beings read Daniel BT 47: “His Son is a Seraph for them.” Also, paragraph 54: “The Seraph, ‘the Mark’of-All-of-Them is poor.”

The Back Text of Zechariah then contains doctrine that is not altogether new. Some of the authors of the New Testament write about it. Their treatment however is in some ways distorted as judged from the Back Text.

Other titles of importance give to ‘the Mark’ are as follows: ‘the Steed’ סוס and ‘the Mare’ סוסה in paragraph 172 “Who is the Mare? The Pure One who hastened the Vision.”

He is called ‘the Messenger’ in paragraph 44. This translation is based upon one who runs with a message רץ . In Paragraph 232 the word is ציר which also means ‘envoy’. “And let thou bear glad tidings o messenger of the Tabernacle of the Priesthood.” The ‘Thin One’ is called the ‘Mouth of GOD’, par.64.

In another place we read of ‘the Fisherman’ who is equated with GOD’S Pathways, par. 206.

“Oh the tears and wailing are like GOD.
And who is the Fisherman with Him? ‘His Pathways’.”

This last has a parallel in the Gospels where Jesus said to some of his disciples “Follow me and I will make you fishers of men”. Matt. 4.19 Is it not implied that the teacher is the master of the skill he imparts? Then Jesus would be the Fisherman.

A familiar title to the readers of the Scriptures is that of a ‘sheep’. Christians have made a valuable connection between Jesus and the lamb of the Passover. The Back Text of Zechariah also uses the ‘sheep’ imagery. A look at the Register will reveal many references to ‘sheep’ שה . This word is almost exclusively meant as a singular term. Only once in the TANACH is it used collectively, Jeremiah 50.17. “Israel is a scattered sheep”. This collective use is found in the Gospels. A consultation with a good concordance is instructive on this word. A sheep may be called ‘a lamb’. Therefore when we read in John 1.29 “Behold the lamb of God who takes away the sin of the world” we are right to think of a sheep.

The Back Text of Zechariah has a lot to say about ‘a sheep’. “A sheep put to death the Man of Lust”. Both paragraphs 155 and 156 center on the works of ‘a sheep’. But it is paragraph 232 which parallels John’s lamb. “It happened a sheep was smitten for them, My trembling ones.” The subject of the sheep begins with paragraph 231 and continues through paragraph 234. “It happened a sheep was smitten for them of the Chamber even My trembling ones.” “A sheep made lofty tears bear fruit.” The use of the italic supplies the antecedent of the indefinite pronoun ‘he’.

In the Back Text of Zechariah both the collective and the singular usage is noted. In paragraph 80 we read this significant sentence: “The Beloved is thy sheep from the thicket; My Lofty Place belongs to him. Its wall is swollen of the Pasture of My Dwelling.” What is one to make of the phrase ‘sheep from the thicket’? If we realize that a sheep can also be a ram then the connection is made with the attempted sacrifice of Isaac by his father Abraham in Genesis chapter 22. The ram was sent by GOD and snared in the thicket as a substitution for Isaac.

The Pure One is ‘the Mark’. I believe he is the ‘seed’ mentioned in the pivotal roll
in paragraph 72 and also called ‘the Ram’.

“Whosoever is a seed pace thou My Chamber; explore the ravaged pasture!
He shall make to spy out the daughter of the beautiful countenance.
The Chamber of Eternity belongs to him; he exalted it on account of the Affliction.
The Ram exalted the Chamber of the desirable Statute.”
Paragraph 72

I believe the identity of the ‘Ram’ is the ‘seed’. Each line’s indefinite pronoun ‘he’ takes as its antecedent the first line’s ‘seed’. This is further cemented by the fact that ‘seed’ in Hebrew is masculine מעה according to HELOT, page 588. The last line’s referral to ‘the Ram’ gives us another image of the man who is also called ‘a seed’.

This identification is strengthened in the Back Text of Daniel, paragraph 130: “Oh the ruin of the Pure One! Alas, the Pit of Lust! / My Ram is Mine and the pride of My Daughter.” The Hebrew word for ‘Ram’ is איל . This is the same word used in Zechariah paragraph 72.

Further enlightenment on this imagery is obtained by following the word ‘thicket’ in the Back Text of Daniel. One conclusion to be reached from such a search is that ‘thicket’ refers to GOD’S possession; a city, a territory and a people.

Another familiar title found in the Hebrew Scriptures that has a bearing on the Back Text of Zechariah is “Son of Man”. This title is found in Ezekiel. GOD calls the prophet Ezekiel “Son of Man”. The Hebrew for this title is בן-אדם . It may also be translated ‘Son of Adam’. In Daniel we find another title applied in this manner: “I saw in the night visions and behold one like the son of man came with the clouds of heaven.” The critical title is spelled בר אנש . In this case we have an Aramaic version of the Hebrew original. “Bar Enash” בר אנש is usually translated “son of man” but the use of אנש is a noun that is applied in two ways: the singular and the collective plural. What is exciting about this word over the Hebrew original is that it may help us interpret it. Whereas Adam/ אדם may refer to the first man the Aramaic אנש may be seen as the man Enos the son of Seth who was the son of Adam!

The wonderful thing about the ‘Son of Man’ title is how in Zechariah we learn another title רש-אם “rash-em” which I translate consistently “Poor One-of-the- Mother”. This is rather cumbersome in English. This title appears five times in Zechariah’s Back Text. This title is filled with possibilities. the direct reference to being connected with a woman figure rather that a father figure must take center stage. When I parsed and translated Daniel’s Back Text I came across several repetitions of “rash-em” רש אם . I only rendered it ‘poor one of a mother’ once however. I interpreted the others as ‘poverty of a mother’. I have revisited these references and I am satisfied that the pairing of the two words have been interpreted correctly.

In paragraph 56 of Daniel we read “Because the Poor One of the mother was given a knighthood a Son was decked out in finery…” My experience with Zechariah has convinced me that I should capitalize ‘mother’ and place a hyphen between the two words. In the Hebrew this hyphen is called MAQQEPH and written thusly: .רש-אם

The title ‘Poor One-of-the-Mother’ at first blush seems to have an echo in the New Testament literature in the form of the Church’s adoration of the mother of Jesus. The words to Mary by the angel as recorded in Luke is the basis for this affection. There may be other reasons for this title in Zechariah. Its Back Text contains other references to women; see the General Index. In one case ‘the Mark’ entreats GOD by calling Him by the feminine familiar pronoun! But it is the back text of Genesis chapter one that clearly points to the real meaning of the phrase: the ‘Mother’ as the ‘Consort’ of YHWH! Therefore in conjunction with other supporting texts of like manner the title ‘Poor Oneof- the Mother’ is a clear reference to the Divine Mother.

The Mission of The Pure One, ‘the Mark’
The Back Text of Zechariah when searched out lays before the reader the role of GOD’S Beloved. No matter what his title the thread is discerned clearly. I shall avoid commentary at this point and defer to the text itself. I have avoided the trap of quoting out of context as the reader will readily ascertain by reading the Back Text in its entirety. I have listed the quotations in the order they appear beginning with section I. I have resisted the temptation to make a chronology as I did in the Introduction of The Sealed Book of Daniel Revealed.

He circumcised the pure heads of cattle of Thy Basket Oh Yah even the Bosom.
The Mark planned it; he is made high for them;
Oh the preciousness of Thy Plan! 3
The Steed is the Mark; he scorned them; he swallowed up lamentation. 4
Against the Ruin-of-GOD the Poor One-of-the-Mother is suffering for thee. 5
Against the Ruin-of-GOD the Poor One-of-the-Mother is suffering for the
Chamber. 6
He caused the exhaustion of Ravage; it was made numb. 7
The Clean One died a reputation above desire leading astray lamentation. 8
The Temple thou cut off (Oh ‘Mark’) and the terror of a sheep is for them,
For My heads of cattle, to urge a vision. 9
The Temple thou cut off (Oh ‘Mark’) and the terror of a sheep is for them of their captivity an offering of blood and for Ruin.
He cut off My heads of cattle belonging to My people;
He consented because he is suffering for you. 10
He leads thee to a watering-place. 11
How he hastened the furnace and he struck even at the magician. 12
When ‘the Mark’ shall rise up, the Extractor, even he shall enlarge Eminency.
The Poor One is among the insurgency;
He cut off My heads of cattle for ruin. 15
He (the Woodcutter) shall make a people groan; they shall cry aloud.
He shall cut off the heads of cattle. 22
And Yah cried out; and Yah seeth the lament of the Pure One of the Appointed Time.
Yah ascended and GOD windeth up; and he adoreth him. 23
The lament is for the Witness whom He desired.
He pushed them and it shall happen that He shall forbid them,
But they shall totter the Mark altogether.
But Yah is seeing; He hastened Desire; He roared; even Yah cried out;
And like seeds in a furrow He shall harrow by a word.24
The Son made to totter shall be instructed even from the Veil.
Since he circumcised My heads of cattle he shall be agitated toward a mother’s bed.
He shall instruct himself; he shall cause Lust to be swallowed up. 27
O the wailing, he refused Appetite! They groaned.
He emptied it (the oil vessel). 39
The Clean One of Reputation died; The Turtledove; he is strong.
‘The Mark’ is the Clean One of Reputation; he journeyed. He moved gently toward them.41
There shall be an Exile worn out; a people of a sheep.
Thou shalt search them out; move thou gently toward them.
There shall be an Exile worn out.
And spread thou out! Scatter them! Collect them! 42
The Clean One of Reputation is a messenger.
Alas, the shout of the Palm of the hand and the Exile also.
Let thou take hold of the Son!
And the Beloved shall change the shout of the Palm;
He shall humble them before the wall;
He shall separate the palms; Oh the shout of the palms.44
He shall be purified; he shall extinguish them.
He shall swallow down the Height of My Window.
He shall swallow down the Elevation of the Splendours of her Living One for a witness. 45
He (the Palm) caused to minister a sufficiency and My Law within it;
Double is the Power like Desire. They murmured. 49
And the Gift approached; a sheep approached. He is appointed over thee.
Whosoever is a seed is against annihilation.
He established a people; he prophesied.
He cut off the heads of cattle of the Twins of the Ravage of Will. They roared. 57
He shall beautify Yah.
And he shall cut off My heads of cattle at the city.
And he shall fast at the wailing; O h the lament of the joyous shout. 58
Whosoever is the seed for everyone is to drip spice toward the walls of the Chamber.
He shall draw thee out; Eminency shall dwell. 59
The Companion of Eminency is the Thin One the Mouth of GOD.
Oh ‘Mark’, Eminency has cleansed thee by washing. 64
And there is no poor, ‘the Mark ’ shall make him fruitful;
The faint he shall make her bear fruit.
And he shall revive the Chamber; he shall heal it for them; he encourages them.
He shall revive the Chamber; he shall make lamentation sick to raise up the Chamber again; he shall raise it up. 67
Descend thou Light of Desire!
He shall praise Desire; he shall sustain the sheep; he is impatient and ah!
He shall lift up the region and thy palm. 69
The Chamber of Eternity belongs to him; he exalted it on account of the Affliction.
The Ram exalted the Chamber of the desirable Statute. 72
And ‘the Mark’, the Man of Integrity, laid low the Chamber of Are-el the haughty. 73
Give thou the Goblet-of-Fire;
‘The Mark’ shall pour it out;
He shall rinse clean the brother of rebellion. 74
Who is the Living Heart of the Chamber? the Thin One.
His GOD rinsed him clean on account of the Affliction of the Chamber of the Thin One.
GOD rinsed clean ‘the Mark’ for the established ones of the Tablet who are ill; they vomited. 75
He spurned lamentation; he shook every sojourner.
Alas, he spurned the Chamber awakening desire out of the abundance of My Word. 76
He shall call kindly; he shall swallow down for himself the fat; he shall silence wailing. 78
The Beloved is thy sheep from the thicket; My Lofty Place belongs to him. 80
He who set in order the captive for Me, the one acquiring him for Yah even is the Beloved of Reputation. 81
He acted the Levir. 83
His prayer (the Aged One’s) shall purify removing afar off fasting; it shall bind the enemy. 84
It came to pass he was made high.
He gave My valleys provender and his army and My Lights. 87
Who is the steed? He shall be made first born and the Aged One.
He shall discomfort a seed and thy lamentations.
But from the Rampart of the Abode of the Shepherd
From the Ramparts of His House of the Dazzling Ordinance
Be thou glad because he (the steed) shall go around them; he shall multiply thy valley. 90
The steed is sorrowful; the Mark heaped up the mother of Vanity. 92
He who makes thee leap the wall is thy Plan.
And he was bound and Oh the wail of the Day!
He utterly fainted and Oh his thorn! He was hanged. 98
He (‘the Mark’) shall prophesy even of thy return and to reprove
And the pruning of the penalty of the valleys of ‘the Mark’. I shall whiten him.
Shall he slumber? He shall rush and Purpose shall rush in. 99
They were faint, Oh the Distress!
He shall heal them and the army in retreat.
And oh the wailing! They were driven back.
But the General shall laugh like My Hastening Ones and My Lights.
Oh how he shall swallow up wailing! 100
And the multitude is mighty and trained.
It withdrew itself and he (‘the Mark’) has adorned thee.
The Penalty is made foolish and he makes thee sparkle, the remainder is made fruitful. 101
And who shall heal them? The First Born of Superiority. 105
And he (the First Born of Superiority) shall wave about the desire of the Creator.
And he shall nurse thee; he made thee leap toward thy wine-bottles. 106
And by his name is a multitude of people made white on account he returned them to Me. 108
He shall hurl Our Fire and he shall weaken the fruits.
And vanity shall be poured out and they are scattered.
He shall measure the remainder of the flock. 110
He made him tender-hearted , the Beloved who is valiant.
He marked every measure of indignation with Desire;
He marked them of the Restoration with stripes.
They shall be set in order surely. 111
He (‘the Mark’) rinsed clean the Distress of the Soothsayer. 115
It came to pass he bound the Offence.
He brought low the seeds of Yah for strength of the people of thy sheep. 116
And because ‘the Mark’ is suffering he cast off the Offence for thee. 117
The Root laid low Babylon…
And he kneaded as dough the little children of reputation and innocence. 125
The Poor One-of-the-Mother tread Time; he spread it out.
Shall he restore the Chamber and circumcise the heads of cattle of the Chamber?
When he causes them to incline toward Me. 126
He (the Poor One) was impatient from the days of the blemished House and he abased
himself.
Thou struck the fatling; it was weakened.
‘The Mark’ I shall whiten him. 127
He shall make himself enter the Mouth of Distress.
He shall make high every bare-place belonging to Me.
He shall consume the gold; surely ‘the Mark’ I shall whiten him. 128
Shall the Ploughman restore them? Praise thou!
I Yah shall resurrect the poor; surely it shall happen. 130
And the Messenger made them drowsy and to make Mourning hateful.
And he pressed them and they howled. 133
And he sucked Splendour and because he sucked the Gift of Knowledge flowed. 140
The Poor One-of-the-Mother is suffering for thee and for the wicked of So King of Egypt. 145
Shall he deceive the people of Ravage its god and the flame of thy spear
And the people of Sheol and the flame of the wall of thy Ravage?
Let it happen! 146
Oh the wailing! The Poor One-of-the-Mother is prostrate.
He shall bedeck the Chamber and the pregnant women of the Chamber of the Overthrow.
He shall remove the bitter things. 148
He established the Name: “Bel” and “Overthrow”. He removed them.
And enough of weeping! How he shall exult!
And the Turtledove shall sprinkle the morsel I established. 149
And entreat thou the Assembly and speak as a prophet.
Today he extinguished Bel; he perforated he who is Terror for My Desire. 150
He let live the loftiness of his razor
And he lured Time toward the END
Longing for his own death its accomplishment.
And he shall preserve alive the lofty Chamber and Opulence the Waters-of-Fatness. 151
His Thought roamed and he made fat prosperity.
I made them fat. 152
Shall he raise up desire as GOD raised up the thigh of Zelleah, and shall he multiply Sufficiency?
They shall happen among her sheep for her weak-minded and in her garden. 153
And shall he restore Jebus? Shall they graze?
They shall be made strong.
He shall return the Gifts to the heads of cattle of ‘the Mark’.
He shall give a species her remnant.
On account he longs for her, Sufficiency is with her;
and the Chamber shall be empty;
The Poor One-of-the-Mother shall bedeck the Chamber of the Noble. 154
A sheep shall put to death the Man of Lust…
A sheep shone upon the women; it enwrapped Splendour; it caused a precious stone to be enwrapped. 155
Lo, GOD raised up the Mark. 166
And ‘the Mark’, he wrung out the time of deliverance and with the Splendour. 167
‘The Mark’ shall restore the Chamber; within it is Desire; they shall roar.
He shall empty the Chamber of Loathing. 168
The Pure One will leap; he who hastened Vision.
The Abyss of ‘the Mark’ is the desires of the Waters-of-Moses.
The Noble ‘Mark’ passed by the Tabernacle of the Region toward the light of his hundreds.
Thus for them is My Delightful One. 172
And he marked out My Commands; he yielded to them. 178
Thy Tender One shall groan; lo, he shall be distressed.
He shall journey among the portions of Time;
Then he shall raise up a region and the Chamber of the Ordinance of Yah. 180
And he shall prophesy of his Chamber and he shall expound on his Chamber. 182
‘The Mark’ journeyed; he moved through Time, the Hastening One of Yah. 185
O the wail! My Witness shall be crushed by beating and he shall be shaken.
His hands shall be bound and he shall rave.
Thou shalt lament him. 193
He prophesied of the Chamber of the region.
Grace commanded and My Poor One circumcised the heart by My Secret.
He became Intercessor and he fished her mountain.
‘The Mark’ made himself terrible. I whitened him. 195
Worthlessness murdered My Witness the Leading Man. 196
My Altar-Shovel shall be illuminated;
And he shall be purified separate like the Angels; they shall be ashamed. 200
And who is the Fisherman with Him? “His Pathways”.
And who is the High Gift of Desire? “ ‘The Mark’.”
He prospered them like the Chamber its Pathway, and utterly humbling surely for a people. 206
And the Fisherman shall swallow up the blemishes of their hastening.
He shall fish at the Mountains of Roundness of his God.
He shall go to and fro through them.
He shall weep at the Light from the region.
And they shall tremble like the Angels. 207
He who is weak is binding together where it may be;
This and for her (Jebus) the Weak One circumcised
the heads of cattle of the Pure One of her bosom as they emptied out lamentation.
He awakened My Valleys and the Tendril as they emptied out lamentation.
He awakened the Valleys of the Tendril. 208
He shall swallow up the tear of the Tendril.
It shall happen but how?
A hero of a species shall split treachery
And he shall multiply Eminency like his Maker. 209
My Lamp is prostrate; ‘the Mark’, I shall whiten him. 213
The one suffering for the region divided for a possession
the breast and the first fruits.
‘The Mark’ utterly brought to life the land . I shall whiten him. 215
‘The Mark’ shall remove Og the Noble. 216
‘The Mark’ prepareth a discourse; he exalteth GOD.
He shall shake the Mountain of Anah; he does not bedeck Tyre nor shall he raise up its
coast. 217
‘The Mark’ shall be brought low a light to cut off the heads of cattle of the bloody Chamber
for Me.
He shall not establish a region nor the bride in her chamber.
He shall spurn them because of Lust. 218
Surely who is their Firm One? The suffering ‘Mark’.
And the Firm One of GOD left behind a Gift.
Where? A flask of Majesty and the wail of the Chamber and a Secret. 220
‘The Mark’ empowered a dim lamp.
GOD did not resurrect His beguiled ones.
Thou (dim lamp) shalt be saved. 221
He caused the Chamber of the Fire to shake.
He cut off the walls of separation and the City its covering.
He kindled a fire-brand and ruin. And Grace roared. 224
He shall restore the Waters of Tomorrow when he shall circumcise My heads of cattle for Me.
Thou shalt shame ‘the Mark’. I shall whiten him. 226
He shall smite all the uncircumcised and their hardness. 227
The one suffering for the faint shall multiply their fire.
He shall fish the dispersed; it waiteth for him.
He shall fish the strength of the Nest and it shall be rescued.
And he shall circumcise My heads of cattle.
For Me is the Chamber.
Suck thou the Mark. I shall whiten him. 228
I t happened a sheep was smitten for them, My trembling ones. And let thou smite the chaff.
And let thou bear glad tidings o messenger of the Tabernacle of the Priesthood. 232
It happened a sheep was smitten for them of the Chamber even My trembling ones. 233
A sheep made lofty tears bear fruit. 234
He shall drive away out there bitterness from desire. 235
The Lowly One caused himself to enter My Window.
‘The Mark’ was hung on a tree. I whitened him. 242
Was My Lowly One beguiled?
Ravage is not with him. ‘The Mark’, I shall whiten him.
Shall he refuse Me? No! 243
Was not the Turtledove on the side of Desire?
It scattered the Adversary.
Surely ‘the Mark’ came to swallow him up.
Oh the wailing! the Turtledove scattered the cold, the foe of Eminency and Knowledge, because of GOD.
The Turtledove descended to them; it rooted out the wild dog.
He who discerned shall pluck out of the breast the Debt. 244

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