The Archons – Hidden Rulers Trough The Ages

Geplaatst: 9 september 2014 in Geen categorie
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  1. ariannelot schreef:

    Source: http://www.dalamatiacity.com/urantia-clues12.htm

    I’m interested in the word “with the aid of a mehoqeq”, mehoqeq

    From the Following Zadokite extract

    And these men ‘dug the well’-that well whereof it is written, ‘Princes digged it, nobles of the people delved it, with the aid of a mehoqeq’ [Num. 21.18]. The ‘well’ in question is the Law. They that ‘digged’ are those of Israel who repented and departed from the land of Judah to sojourn in the land of Damascus’.

    According the following information from the following link

    The Link appears to be Mormon research

    http://www2.ida.net/graphics/shirtail/seraphim.htm

    The “mehoqeq” has the following interpretation

    Their notes explain their reasons. These are quite instructive as a quick diversion as this illustrates a very important principle about the biblical manuscripts, namely, there is not a simple uniform Massoretic text underlying the Hebrew Bible. Various manuscripts have various readings, which most certainly effect their meanings, even down through history.

    They read shophet for +p# in the first line as “judge,” or “charismatic leader” and following Albright perhaps shephet (Ugaritic tpt) and compare the Septuagint arxwn “Archon.” [This “archon” is used many times in Genesis of Pharaoh, as well as in Exodus, as well as for others in this “commander” position i.e. Gen. 12:15, 14:7, 25:16, 27:29, 34:2, 42:6, 45:8, 47:5, 49:10, 20, Exo. 2:14]

    The qqxm mehoqeq in the second line reads as “commander.” In Judges 5:14 the “commander” stands in parallel not with the shebet, but with the wielder of the shebet. Isa. 32:22 uses the two terms synonymously which supports their emendation here.

    The Mehoqeq reading as “commander” is made certain in other Hebrew texts, such as Deut. 33:21; Judges 5:14 (cf. Judges 5:9, hoqeqe, an abbreviation of mehoqeq), and Isa. 33:22. The meaning isn’t as clear in Numbers 21:18 and Ps 60:9 = Ps. 108:9. Morphologically this word should mean “one who issues a hoq, i.e., a commander.

    On the line where they read “Nor a commander from among his standards,” they note that the Samaritan gedaliw is “his standards,” or “his battle flags”, hence the entire phrase reads “from the midst of his banners.” (Cross, Freedman, p. 57, notes 31-33).

    In relation to the journey to the ancient first places it appears that a spiritual commander who wields the sceptre or the shebet actually helps the physical discoverers, discover the Seven commands. The Seven commands that are submerged under water as indicated within the above fragment from the Zadokite document.

    The image that seems to be projected is that the Seven commands and the cities will be discovered and princes and all kinds of high level individuals see for themselves the submerged cities.

    Further on in the paper we see more definitions of the interpreter of the law.

    Klaus Berger shows that the Star of Jacob (Numbers 24:17) is explained in the Dead Sea Scrolls as the “Interpreter of the Law.” The scepter that shall arise out of Israel is identified with the “Prince of the whole congregation.” (Klaus Berger, Jesus and the Dead Sea Scrolls: The TRUTH Under Lock and Key?Westminster John Knox Press, 1995:83). This hrwtb #rd #y) , ish doresh wetorah, “Interpreter of the Law,” is considered to be an eschatalogical figure, who is to appear with the Branch of David at the end of days. (John J. Collins, “Teacher and Messiah? The One Who Will Teach Righteousness at the End of Days,””in The Community of the Renewed Covenant: The Notre Dame Symposium on the Dead Sea Scrolls, Ed. Eugene Ulrich and James Vanderkam, Univ. of Notre Dame Press, 1994: 194).

    and further on we read more information about the last interpreter of the law.

    J. G. Heintz notes that there are three criteria for the “Royal Ideology” of Ancient Israel.

    The first motif is the Israelite King’s function as the re-presentative of God. (Ps. 8:5, “You have made him almost like a god.”)

    The second motif is that of the sovereign bringing salvation acquires a juridical and ethical significance. This refers to the continuity of the ordinances of Yahweh and to the historical event of the Mosaic Law. It is from this continuity that the Davidic king draws his legitimacy and his function as agent of law and justice (Isa. 9:6; 11:3-5; Jer. 23:5; 33:15; Ezek 37:24; Zech 9:9-10).

    The third motif is being the “son of the king.” This figure appears in the prophetic oracles

    and bears hope for all of Israel, which is their aspiration for humanity, to be sons of the King. The announcement of the birth of the Messiah in oracular prophetic texts (Isa. 7:14; 9:1-6; 11:1-8; Micah 5:1-3) Combines these motifs. Rev. 22:16, which actually combines both Numbers 24:17, and Isa. 11:1, shows this theme as being both fundamental and quite permanent. “I Jesus… I am the root and the offspring of David, the bright morning star.” (J. G. Heintz, “Royal Traits and Messianic Figures: A Thematic and Iconographical Approach,” in The Messiah, Charlesworth, pp. 65-66).

    This scepter, is the “Prince of the Congregation,” in the scrolls. Collins notes “there is a clear reference here to a royal messiah.” (Collins, The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and other Ancient Literature,Doubleday, 1995: 80).

    The Damascus Document interprets Numbers 21:18 – “The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves.” Thusly:

    “the well is the Law [the Torah, the First five books of Moses], and those who dug it were the converts of Israel who went out of the land of Israel to sojourn in Damascus…. The Stave is the interpreter of the Law.” (Collins, p. 22). Notice the Stave is the Interpreter of the Law.

    Furthermore, the language of Hosea 10:12 “until he comes and teaches righteousness for you” which the Damascus Document draws from, is applied to Elijah the Tishbite in later Jewish tradition. The eschatalogical Interpreter of the Law should be identified with Elijah. The Dead Sea Scrolls CD VIII 18 identifies the “star” of Balaam’s oracle (Numbers 24:17) as “the Interpreter of the Law,” who will come ()bh) to Damascus. This is an allusion to 1 Kings 19:15 where Elijah is told “Go return on your way to the wilderness of Damascus; when you arrive you shall anoint King Hazael as King over Aram.” This recalls the later Jewish tradition that Elijah would anoint the Messiah in Justin’s Dialogue with Trypho. (John J. Collins, “Teacher and Messiah? The One Who Will Teach Righteousness at the End of Days,” in The Community of the Renewed Covenant, p. 206). The anointing for sin is specifically assigned to the messiah(s) of Aaron and Israel (l)r#yw Nwrh) xy#m, Mashiach ahron weyisrael) (see Collins, Scepter and the Star, p. 115).

    N. Wieder shows that the mehoqeq refers to the Interpreter of the Law in regard to whom Isaiah said He bringeth forth a vessel for his work. (Isaiah 54:16). (Wieder, “The ‘Law-Interpreter’ of the Sect of the Dead Sea Scrolls: The Second Moses,” in Journal of Jewish Studies, Vol. 4-5, (1953-54): 159).

    In relation to this being Elijah, note the first part of the verse! “Behold, I have created the smith (#rx, charash, a worker of metal, wood, or stone, the Hebrew word pointed #$rexe is a sorcer, a magician a #$xala Nwbn: “skilful enchanter,” (Gesenius Hebrew-Chaldee Lexicon of the Old Testament, p. 310, entry # 2791) that bloweth the coals in the fire…”

    http://www2.ida.net/graphics/shirtail/seraphim.htm

    The above seems to reflect the journey in that the main topic of the conversation is about the Seven commands connected to the law and to an historical event, like a discovery of the lost cities all connected to each other and seen in the books. Also I opened the Office of the Messiah based on the journey and from what I recently read. Being inspired I acted and opened the office thus acting as an agent.

    “He bringeth forth a vessel for his work” To me this seems to indicate that the interpreter of the law will manifest prove of his role in this end time saga, he will bring forth a vessel for his work, perhaps in metaphor this means that a Vessel will be involved in the Journey to the submerged first places to retrieve the 7 commands.

    that bloweth the coals in the fire…” The research highlights the truth about everything about the planet and opens the treasure houses, the crowns of truth. The fire is the coals and the constant digging for the truth only blows more energy on the coals of truth, The flame of truth get bigger and bigger.

    This recalls the later Jewish tradition that Elijah would anoint the Messiah” Could this reflect the recent opening of the office of the Messiah in the physical through this website. Like some pre-preparation?

    Links

    http://www.kolumbus.fi/hjussila/rsla/Paul/paul16.html

    Paul writes, “Christ is the end (Gr. telos or goal) of the Law so that there may be righteousness for everyone who believes. Moses describes in this way the righteousness that is by the Law: “The man who does these things will live by them.” But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend to heaven?’ ” (that is, to bring Christ down) “or ‘Who will descend into the deep?’ ” (that is, to bring Christ up from the dead.) But what does it say?

    “The word is near you; it is in your mouth and in your heart,” that is, the word of faith we are proclaiming: — For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved — there is no difference between Jew and Greek.” (Rom. 10:4-12)

    and

    Verse 4 of the same chapter speaks of Israel exiled to the “ends of heaven”, and the Targum of Jonathan explains that they are returned “by the high priest Elijah and he collects them from them by the Messiah-King.”

    Post Thu Oct 04, 2007 9:17 am

    A fragment from the Zadokite Document

    Quote:

    the future reward of the faithful (B. xx, 27-34)

    Howbeit, all that hold fast to these enactment’s, going and coming in accordance with the Law; that hearken to the voice of the Teacher; that make confession before God, saying: Just and truthful are Thy judgments against us, for we have done wickedly, both we and our fathers, in that we have gone contrary to the statutes of the Covenant; all who raise not their hands against His holy statutes or His righteous judgments or His truthful ordinances; all who learn the lessons of the former judgments wherewith the men of the community were adjudged in time past; all who give ear to him who imparts the true interpretation of the Law and who do not controvert the right ordinances when they hear them-all of these shall rejoice and their hearts shall be strong, and they shall prevail over all that dwell in the world. And God will accept their atonement, and because they took refuge in His holy name they shall indeed see salvation at His hand.

    I thought this was interesting
    “because they took refuge in His holy name they shall indeed see salvation at His hand” Sometime I think is that a literal reflection Salvation or the end times being written out on the internet through the branches. I wonder if this indeed reflects the recording of the progress of the end times through a keyboard, at his hand to the first places. Perhaps being guided through the mystery. This does include the message attached to the first places.

    Also we are taking refuge in his name and being guided by Jesus.

    from Paul

    Quote:

    But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend to heaven?’ ” (that is, to bring Christ down) “or ‘Who will descend into the deep?’

    Just sounds like another reflection of translation and connection to the deep like a major discovery.

    Sevens

    CONTINUE: http://www.dalamatiacity.com/urantia-clues12.htm

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