| Old Testament
Jacob's Ladder and the Chill in the Ra
January 2009:
The following is a preliminary preview of
the Holy Bible and will be revised for future print. The
following are notes using the King James Edition printed in 1970
by Thomas Nelson, Inc.
Genesis 28:12 (Jacob's dream
at Beth-el)
 And he dreamed, and
behold a ladder set up on the earth, and the top of it reached
to heaven: and behold the angels of God ascending and descending
on it.
This story begins with Jacob and the sense of his love for
the Ra Chill in which he may have thought he saw God, but to follow the story
you will learn the contrary, as he seemed quite dominated by
envy, and his confusion between the father and mother was
evident, along with his hints in the tale related to Esau who
saw that his brother lived by the sword (Chapter 27:40), and hated
him so that he wanted to kill him, so Jacob fled from the well
or water of life of which he had named Shē'bah,
and as the new city across the pole was named Be'er-shē'ba
(Chapter 26:33), and then follow the story of Jacob's
ladder from that of earth rising up into envy herself,
and the worship of the fire of Israel.
This new world of his was
called Hâ'ran and here is the place of the dream (Chapter 28:12
), but when he awoke, his new vision was of dread, as he now saw
his own house of God, and his new master was Satin, mirrored in
the new Jacobin, one who seems on the left, but is firmly placed
on the right, when neither of these are sufficient. Jacob seems
to have buried his will and may have felt his own version of
optimism reflected off his body reversing his ability to
function. This is associated with his "taking of the stones"
which is an analogy to sleeping and dreaming in the envious
position of the psyche.
From here,
the twelve tribes may have been attributed to the masculine
influences installed. Somewhere in the midst of Hâ'ran, the name
of Beth-el was applied to this place first called Luz. One
should also note the possibility of mental problems associated
with the horrible inbreeding.
The relationship between that of Jacob
and Esau was again challenged in Chapter 32, where Jacobs
divides everyone into two groups reflecting his already
accomplished psychosis of piling stones into sacred laws. Jacob
was now beginning to see Esau as the mirror of fear facing his
new master, and the reference to this is in Chapter 32, verse
20.
Genesis 32:20:
And say ye moreover, Behold, thy servant Jacob is behind us. For
he said, I will appease him with the present that goeth before
me, and afterward I will see his face; peradventure he will
accept of me.
Jacobs continues his battle and is
labeled "out of joint" between the two men. But a strange thing
happens around dawn as the day breaketh into new pieces, and the
battle between the two men is bonded into place, creating the
new Satan for all mankind, Israel. In his mutated vision, he was
now a god with men. His new master was none other than Helios,
the rising sun of which he immediately dropped to his knees in
praise, and the sinew was destroyed in favor of a diseased
gland, and his myriad confusion between east and west. This
begins the place of Sŭc'coth and feeding.
Soon after, all men
were having their bodies mutilated in order of the new master,
Satin, and envy, in the brutal practice of butchery performing
circumcision. The clan of butchers must have yearned for more
blood, as in in Chapter 34, the killing begins and Jacob
complained to the men that this made him look bad, but Jacob did
not care about the dead bodies, only his image. Jacob did not
even see the dead bodies, and was only concerned with his house.
So, again Jacob's master is giving
orders beginning in Chapter 35, to return to Beth-el, place of
his original dream manifestation to create an alter to Satin,
and the order is given to dwell, and to remember the fledging
feeling associated with the face of his brother, now holding the
adjacent position in the psyche. Jacob then immediately puts a
clamp on knowledge, telling everyone their curiosity is now his
and to dwell in self-worship of the body, the root of envy. This
place then becomes a burial for the spirit as Jacob then buries
the knowledge in a place called Shě'chem, which is the oak. This
arose into the first war on terror with that of the Jacob clan
who lived by the sword.
The palindromes were working overtime in
Chapter 35, with that of the new Ĕl-běth-el, where it is said
that Jacob could communicate directly with Satin, and again, he
is told this by his God that he is not Jacob, that he is now
Israel, rather Satin himself, as expressed, their kings were
coming out of the loins, rather lions. And this seems to be
reflected in the doublet, or time travel effect being portrayed.
While this is happening, strange burials
are occurring related to the nurses, and it is one midwife who
tells Rāchel she will have this son also, and his name was
different than the one carried forward by Jacob, one being
Běn-ō-'nī, not the demanded Benjamin. But this all seems forgotten as it was
said, the twelve tribes were now ready from the orgies in verse
22, and Rāchel gave her life for this one son. It is soon after
this that the first Isaac, and the first taker of envy died with
his son Jacob taking the position over. All the descendants
following Esau were now arriving from the land of Canaan,
overlaying the spiritual truth. Christ and the saw are both
resting in the letters of Esau, along with the swastika
according to the lexicon for sound in roots, but Christ is also
overridden by Jacob. [1]
In Chapter 36, it is now Esau who
takes his beasts and goes into the country from the "face of his
brother" using the Canaanite power resting over the water of
life. It is soon learned they are unsocialites and troublesome
but the new Edomites grow their own garden not really knowing
the hoods in which they wore for their grand duke leaders. In
verse 31, it is stated that this is a king separate from the one
that Jacob is designating as the one who reigns over all
children of Israel, that being Satin. So it is said, the Esau
face was that of all the dukes from the father, or fear, and that of
the Edomites or in one sense, Salem's lot.
In Chapter 37, it is immediately
stated that Jacob is opposite to that wherein the father
resides, and was not a part of Canaan in this particular
designation. Almost immediately, the story of Joseph's dreams (son of Rāchel,
see chapter 30, verse 24) arise where he shows
the people the power of Satin in the sheaf which they so
graciously obeyed when it was stood, but he was also immediately
shunned by her emotional power. Again, Joseph has another dream
in which he shows the glimpse of the chalcedony, where the sun
and moon meet up with eleven stars which would follow his lead,
and again, envy was master in all their response. Soon, Jacob
requested that Joseph leave and he departed to Shě'chem only to
find that the water of life had been moved to Dō'than, and they
conspired to kill him as a dreamer, and to cast him into a
waterless pit to remove his mosaic colors.
After this debacle, the representation
for the rainbow of life is converted into rhetoric for the
beasts in the referencing in verses 30, 31, and 32. Now,
it was carried down into Egypt, and the new master
confirmed adorning it with
spice, balm, and myrrh. (v25) Soon, Joseph was sold like a piece of
meat, his clothes rented out for profits, and the pet goat was
mythically dipped into blood which also represented the coat of
many colors, or to better describe this, the cloak of lies.
The
story surrounding Joseph does not end here, but there is a brief
interruption in the story in chapter 38 with one of the sons of
the twelve tribes named Judah. So, Judah spreads the code for
Satin in verse 11, "remain a widow in thy father's house" after peradventuring into the Canaanite territory in search of bait,
and the second case for the use of per and adventure in a new
union with the warning of death if not obeyed. His story was
that of sheering sheep, and it was Shē'lah who requested the
signet, and thy bracelets, and thy staff for her vail to the
worship of Satin. However, later when she was sought for
questioning, she stated "Discern, I pray thee, whose are these?"
(v25)
Judah thus describes the arrangement
before abandoning her by telling her that Shē'lah was his son,
in fact telling her to go to hell by insulting her status, and that the spirit water is
non-existent. Her travails then take on a mysterious tale of her
bearing twins and that one put out his hand, and the midwife
attached a small scarlet thread for good luck. This was called Phâ'rěz, eventually becoming Zâ'rah, or to speculate, "has ra"
which would be a code for obtaining knowledge.
In Chapter 39, the writers again
take us into a bazaar tale of "talk to the hand", and the keeper
of the prison, rather prism, and the reference for five fingers.
The Egyptian goddess attempts to fool Joseph by telling everyone
he is mocking her because he always left his garment, or that of
the sense of it with her, and she also was attempting to bond
with him, but failed for the time being.
In Chapter 40, she (now Jacob or
Israel) attempts to have one of the captains of the guard force
feed the programming into Joseph's psyche, similar to a patty
cake for the baker's man, and to escort Joseph mentally into her
by having him converse with the soldiers in her clan. As the
story goes, one of the Pharaoh's men told Joseph his dream about
the vine with three branches in which "she" made bloom into
grapes of which the soldier told that he filled his cup with the
wine and gave it to the Pharaoh. Upon hearing this story, Joseph
for the first time explains the five-point palm trick, where
Wednesday has "two" elements to its making, thus giving the
illusion of wanton related to the Pharaoh and the feminine
aspects of the former butler, or that of the corrected path to
the father and knowledge. So, again, in Chapter 19, Joseph
reveals that on Wednesday, or the corrected third day, that this stigma
rests higher than others, a sign to remember. This story ends
with restoration of the true butler, that of love, and the baker
is hung by the Pharaoh. The chapter ends with the curious verse:
Genesis 40:23
Yet did not the chief butler remember Joseph, but forgat him.
Soon thereafter, it was Joseph being
dragged out of the dungeon, where he even had to shave and to go
before the Pharaoh to help explain all these dreams that has
been circling around, and of the strange dream in the field of
corn that the Pharaoh had dreamed that was nested with a creepy
east wind. At this point, the Pharaoh is beginning to fade into
a new character, one that is part of the butler, and that of
love. However, this connotation was temporary, as soon, the
Pharaoh gives Joseph a ring, and places him in the second
chariot below his position of power, and making the Pharaoh an
idiot, as it could only see from the shore in its dreams, thus allowing Joseph to rule the
land of Egypt, the man who could sing in the rain.
So the Pharaoh and Joseph played patty
cakes for awhile with the doublets and comparisons of having and
not having, etc., yet knowing the whole time
it seemed the master of the show ahead. As the days
went by, soon Joseph ran into some people at the storehouse, and
the subject of naked came up, and the argument including the
labeling of spies for it, as
these insiders were claiming allegiance to the new lord of
twelve tribes telling Joseph that the youngest (representative
for child, birth) was with it,
not the one.
Immediately, Joseph began to explain
that they would need to carry corn for the famine in their
house, but this seemed to go in one ear and out the other, and
there was confusion about where the sackcloth really belonged.
Soon after, the spies run into Jacob, and it immediately offers
them goods to replace their illusion of famine with food, and
tells them a clever lie about its brother, so that they
will be able to become traffic for her land. Initially, this
planned worked, as their fear increased, but things were about
to go very sour, as Jacob jumps over into the father position
and makes a declaration in an attempt to save the coven in
Chapter 42, verse 36, "Me have ye bereaved of my children:
Joseph is not, and Simeon is not, and ye will take
Benjamin away: all these things are against me." And their
Reuben declared this analogy to the Pharaoh's elucidated dreams
of lizards eating lizards to substantiate the ravenous stance of
fetching brothers across the metope.
There is however a strong connotation to
Joseph explaining their trilogy of horror, and to their
confession of abhorring the law of one described by Joseph in
Chapter 42 that now seems more in line with the conception of Ra
sitting above the water of life, and Ra is not the only channel
available, or that has been accessed, as their seems a
possibility of at least three different connections, all having
their own characteristics. As the story continues, it seemed
apparent that knowledge was being put to sleep as the analogy to
the famine described, and was quickly being replaced with the
wanton for physical nourishing.
Judah continues to cloud the twelve
tribes by getting in the middle of arguments occurring over
whether the position of the brothers should be on top or down
below. In this ruckus, Israel again jumps into the black suit to
throw out a block with the boost of another per adventure
installation.
Genesis
43:11-12
And their father Israel said unto them, If it must be so
now, do this; take of the best fruits in the land in your
vessels, and carry down the man a present, a little balm, and a
little honey, spices, and myrrh, nuts, and almonds: And take
double money in your hands; and the money that was brought again
in the mouth of your sacks, carry it
again in your hand; peradventure it
was an oversight.
It seems an attempt to apply some type
of mercy in application to the phrase "God almighty" was being
applied, but this was soon sorted out when the men ran into
Joseph, and they were prepared for a meeting to be held at noon.
Joseph seems to explain to the men that there is a relationship
between Simeon, his brother, and part of the money, as they are
then told to wash their feet, and the reference for the word
"present" is moved to the hand. The men are then left with
instructions to "Set on bread", which means, to not worship the
body similar to the Israeli stance of confusion, so it was so,
and all the men agreed, but it was Benjamin who remained the
most difficult to learn, as his mess was five time greater.
In Chapter 44, Joseph comes up with a
brilliant idea. He begins to reference a cup or chalice, but he
references it to the position of the spirit as a sort of silver
bullet, and designating this growth as "corn money". In verse
four, he gives the curious instruction to travel Up to take over
the "upper men", and to ask them about their sickness by
referencing it again. Almost
immediately, a secret lord steps into the Chapter in verse 6.
This master soon has them all stripped down in search of the cup
which is found with Benjamin. Soon, Judah and Joseph are
discussing the problem, and Judah makes the ridiculous claim of
"god forbid I should do so: but the man in whose hand the cup is
found, he shall be my servant."
From here, the moving up of the
spiritual cup is made permanent for Judah and his claims,
removing the feminine spirit, and replacing it with a masculine
father, while also strangely hiding the spirit with the repeated
reference to gray hairs traveling directly across the river into
the grave. Joseph's response is described at the beginning of
Chapter 45 to these distorted findings and assumptions. His
response is loaded, and presents some very curious thinkings.
Genesis 45: 6
For these two years hath the famine been in the
land: and yet there are five years, in the which there
shall nether be earing nor harvest.
As described by Joseph with the five
references in italic, and the hint of balance at the end,
he meant business, and that of preserving life, and he even
explains the masculine and feminine relationship between him, as
masculine, and that of his Pharaoh, which he references as the
"Lord of all his house", and he therefore progressively is on a
mission in which he has taken a position in the house where the
land resides, and as Egypt, or that of earlier references to
dread expelled by Jacob. In verse 11, Joseph makes the reference
to five years of famine again, and this now seems a hint related
to the five stigmas, or finger analogy.
When the Pharaoh hears of this, it again
attempt to overlay confusion into the mix by sending them on a
journey to their roots designated for Salem's lot, the land of
Canaan, and to make the rounds again to receive the fat from its
land. It also tells them to get rid of the women and children,
and to bring the men. Then, instructions for a "new way" is
installed for each adjacent side of the prism, making sure that
the spirit was fed by meat also with the use of wagons. Joseph
nearly fainted when he heard of this. He then revives the spirit
of Jacob in Ra seeming to scare the hell out of Israel, and a
consolation is made to meet with Joseph before
it is to die beginning
Chapter 46.
This seem to fancy Israel, and
it immediately came down to
show off its power, and it
made the night speak so it could address it as Jacob, and
seemingly to tell this characterization of its status. This
seems to fool Joseph, as he is then being toted around in one of
these wagons. There is then a strange growth of seed pods for
all the families, where Joseph is said to have only born of him
"two souls", and that of arriving from the family of Jacob
were threescore and six, another reference to the
interlocking trilogy of horror. Joseph then rides his chariot up
to meet Israel, and to mess with the amice.
It is then that the Pharaoh devises
another plan, whereby Jacob takes an adjacent position in the
prism of power being arranged and rearranged in the house of
reference. Joseph is told he can have his Goshen, but it is in
the form devised by the Pharaoh. This battle seems to be about
trickle down verses trickle up, and the Pharaoh is making sure
the masculine influence is amassed over the house as expressed
by its designation of Răm'e-sēś. This resulted in the immediate
famine of knowledge being propagated. As things progressed,
Joseph attempts to make a correction to the Pharaohs
implementation of the cattle overriding the spirit but he is
also fooled by the Pharaoh in setting up the new house. Things
are arranged so that a fifth is now due as debt for the price of
a life, thus making Satin the king overriding love, as
it desired. Soon, the seed
pods were being carried everywhere, and all the land was
consumed by it except for a
few of the palavers who were in cahoots with Satin herself.
As Chapter 48 is about to end, here
comes a kicker. Jacob is tagged for a time slot of 147 years in
Chapter 47, and the discussion of the death of Israel had to be
arranged, but the power structure was to remain. Then, the
writer begins to fade Israel over Jacob in verse 29 while also
requesting not to be buried "where it
belonged", which was in the dirt, or that of Egypt.
It wanted to hide in the
water of life, and to be the one who everyone would Swear
to. Well, as the story progressed, sure enough, Jacob
soon was sick as Israel was strengthening the position below
him.
It wasn't long until Jacob was becoming
possessed, and telling Joseph this and that about what was to be
so, and what he owned, and makes the second reference to the
word Běth-lehěm (also 35:19), or that of some type of hemming
across the lower prism similar to Be'er-shē'ba. Now Israel
is asking questions about Joseph and his two souls, now named
sons, and the midst of the demon goddess is manifested in a
ritual for their lives addressing the prism in which the beasts
would now hold them. It was a criss-cross of madness arranged so
that Ē'phra-im in the right hand was left, and Ma-năs'seh in the
left hand was right while also secretly marking the spirit
position of which was in dire shape of being raped. So
it rambles on about the
original men, and that of Abraham and Isaac, and how good it
felt attempting to convince Joseph.
Joseph however begins to disagree, and
attempts to remove the hands upon the head of Ē'phra-im, to
place it upon Ma-năs'seh, but Satin refused. And it was
Ē'phra-im who was given power over Ma-năs'seh in the new house
arrangement, thus making sure that envy was still in a position
of power. Then, in the last verse of Chapter 48,
it makes another
declaration.
Genesis 48:22
Moreover I have given to thee one portion above the brethren,
which I took out of the hand of the Āmorite with my sword and
with my bow.
The story now takes a hard turn, as
Jacob is fully possessed by the demon, but his message that
follows hints of a secret plan hidden within the beast of which
the beast is unaware. A lesson follows about the sceptre, and
that of the Lion, who now is portrayed as Jūdah. Many references
are made to the prism or mosaic house of reference, along with
the notice that the Lion would not be able to be defeated until
Shīlōh came, and that the Lion would bind all his foul to the
vine, its eyes would remain red, and its teeth white with milk.
This is a sign for a reference to the criss-cross mentioned
earlier, and a direct feed from the illusive demon attempting to
hide in the water of life, but also giving its power to envy
herself.
This seems the creation of a new order
called Dan, where Zěb'u-lum, a name for dwelling on the sea, as
a cover for the demon, was to be a haven for ships, yet these
ships would be trapped in glass upon the border of Zī'don.
Between the heart of love was inserted the Ĭs'sa-char, the
strong ass or possibly the ram implanted between the two burdens
in chaos. From this day forward, Dan would bite at the heals of
time, and feed from the living as a serpent in the sea. The
ramblings continue in the declaration of the demon's position in
Chapter 49, verse 24, and the hiding place location is exposed.
It was to be a prop for Joseph, to crown
him for envy herself, and to let the Benjamin ravin as a wolf in
the day, and to divide the spoils at night, a queer sign of
distress applied to the sleep position adjacent the night of
fear. From here, the twelve tribes could speak to the night
knowing that is was the demon that possessed their souls. As
Chapter 49 ends, it is Jacob who gives up the ghost in his
ritual with Satin, and the hiding of all that had come before in
the secret spot under the bed, but when viewed, was just a burnt
spot on the wall above the bed.
So, Jacob, now Israel in its new
position was a dead body that needed embalming, and the
tradition seems to be that of mourning the dead body for
threescore and ten days. The discussion of the fate of Joseph
picks up with the Pharaoh during this time, and it is told that
Joseph is also going to this secret spot, and that his ritual is
the same odd burying of the father over this position. Now that
Jacob was dead, the story surrounding Leah returns, and his
stealing her in the night when he was finished with Rāchel
told in Chapter 29, as it is this line from Leah that the next
progenitor arises.
After the death of Jacob, the people
began to worry about all the happenings, and began to seek to
speak with Joseph to see how mad he would be. Joseph only weeps
and begins to explain his position in Chapter 50, verse 19.
Genesis 50:
19-20
And Joseph said unto them, Fear not: for am I in the place of
God? But as for you, ye thought evil against me, But God meant
it unto good, to bring to pass, as it is this day, to save much
people alive.
This was the last words of Joseph, and
clearly sending a message about a war between fear and envy, and
how this can be reversed in the mind. Joseph lived for 110
years, and his legacy may be that of the diagram in which he
left behind on the floor of Ā'tăd, which is known to be "beyond
Jordon" Within the family of Joseph rested a small generation of
children called the Mā'chĭr. He made his last statement in verse
24, and said, "God will surely visit you, and bring you out of
the land unto the land which he sware to Abraham, to Isaac, and
to Jacob". This was his last wish to break the curse before he
died and was placed in a coffin in Egypt.
The Stones of Egypt
From this point on, the children of
Israel became separate of the line of Joseph, and the talk of
strengthening the eleven descendants which had came upon Egypt
was emphasized. They were divided into groups of four, with one
group of three detailing proactive positions for programming,
which were Ĭs'sa-char, Zěb'u-lum, and Benjamin. The other two
groups are applying to the floor plan, but need correlating. As
Exodus begins, the claim is made that when those who turn
against war are found, they are to be exported. To ensure this
is done, taskmasters are placed within the society to serve the
sycophancy.
A sign of the previous Law of one is
designated in the first chapter in verse 15 as "name of the one
was Shĭph'rah" but this had now been attached to "the other" of
which was named Pū'ah. Since it was now thought that the power
of the one was in the water of life, a strange eolian occurs
between the concept of the Pharaoh moving over fear, and
dropping down into the water resulting in a new disorder where
the adjacent masculine position, that of Egypt, was becoming
feminine also. Now it seemed that this stigma was being marked
by previous happenings related to the power of the bull or
metope arch, and that the lower generation feminine aspect of
the Pharaoh was going to make this son arriving in the masculine
position her own.
Exodus 2:10
And the child grew, and she brought him unto Pharaoh's
daughter, and he became her son. And she called his name
Moses: and she said, Because I drew him out of the water.
This is the beginning of the story of
the progenitor Moses, who was found floating in the wind, and on
the surface of the river, specifically it seems a spiritual
awakening. After Moses was grown, he discerned this problem, and
immediately slew the Egyptian position and buried it in the
sand. This was his position also, and this was revealed shortly
in a discussion he had with two men. Shortly, the Pharaoh heard
of this talk and wanted to kill Moses, but he fled to the priest
Mīd'ĩ-an who had seven daughters eventually mating with
Zĭppo'rah. This all seems to have inspired the death of the king
of Egypt, that being envy, and the children of Israel eventual
realization of fear being knowledge, and returning to the
covenants previously expressed concerning Abraham, Isaac, and
Jacob.
But this also leads to the strange story
about Moses and his visit to the "backside of the desert" where
he meets his first angel who claims to be the progenitor of
fear. The location of this event is a place called Hô'rěb which
entails seventeen other occurrences of use within the Old
Testament.
to be continued..
Note to reader: These notes may or
may not continue further into Exodus, however, it is likely this
will occur during the review of the first 28 chapters of
Genesis, as this section is also being fermented. Even though
both Genesis and Exodus are labeled books of Moses, the story
around Moses does not appear until the 10th chapter of Exodus.
Exodus 26:1
Moreover thou shalt make the tabernacle
with ten curtains of fine twined linen, and blue, and
purple, and scarlet: with cherubims of cunning
work shalt thou make them.
Exodus 26:3
The five curtains shall be
coupled together one to another; and other five curtains shall
be coupled one to another.
Joshua 1:8
This book of the law shall not depart out of thy mouth; but thou
shalt meditate therein day and night, that thou
mayest observe to do according to all that is written therein:
for then thou shalt make thy way prosperous, and then thou shalt
have good success.
Joshua 10:27
And it came to pass at
the time of the going down of the sun, that Joshua commanded,
and they took them down [five
of them] off the trees, and cast them into the cave wherein
they had been hid, and laid great stones in the cave's mouth,
which remain until this very day.
Psalm 1:2
But his delight is in the law of the LORD; and in his law doth
he meditate day and night.
Psalm 18:11
He made darkness his secret place; his pavilion round
about him were dark waters and thick clouds of the skies.
Psalm 42:8
Yet the LORD will command his loving kindness in the day time,
and in the night his song shall be with me, and my prayer
unto the God of my life.
Psalm 63:6
When I remember thee upon my bed, and meditate on
thee in the night watches.
Psalm 77:12
I
will meditate also of all thy work, and talk of
thy doings.
Psalm 119:15
I
will meditate in thy precepts, and have respect
unto thy ways.
Psalm 119:23
Princes also did sit and speak against me: but thy servant did
meditate in thy statutes.
Psalm 119:48
My hands also will I lift up unto thy commandments, which I have
loved; and I will meditate in thy statutes.
Psalm 119:78
Let the proud be ashamed; for they dealt perversely with me
without a cause: but I will meditate in thy
precepts.
Psalm 119:148
Mine eyes prevent the night watches, that I might meditate
in thy word.
Psalm 143:5
I
remember the days of old; I meditate on all thy
works; I muse on the work of thy hands.
Proverbs 25:2
It is the glory of God to conceal a thing: but the
honour of kings is to search out a matter.
Proverbs 25:5
Take away the wicked from before the king, and his
throne shall be established in righteousness.
Isaiah 17:7
At that day shall a man look to his
Maker, and his eyes shall have respect to the
Holy One of
Israel.
Isaiah 17:8
And he shall not look to the altars, the
work
of his hands, neither shall respect that which his
fingers have
made, either the
groves, or the
images.
Isaiah 33:18
Thine heart shall meditate terror. Where is the
scribe? where is the receiver? where is
he that counted the towers?
Jeremiah 49:22
Behold, he shall come up and fly as the eagle, and spread his
wings over Bozrah: and at that day shall the heart of the mighty
men of Edom be as the heart of a woman in her pangs.
Joshua 10:27
And it came to pass at
the time of the going down of the sun, that Joshua commanded,
and they took them down [five of them] off the trees, and cast
them into the cave wherein they had been hid, and laid great
stones in the cave's mouth, which remain until this very day.
Amos 5:18
Woe unto you that desire the day of the Lord. To
what end is it for you.
|
,
and there were stings in their tails: and their power was to
hurt men five months. [years, centuries, little bitty
millenniums, take your pick ?/\]