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Mark of the Beast h=yc-h- vt= Caragma tou Qhriou

Rev 15:2 And I saw, as a glassy sea having been mixed with fire. And the ones ov
ercoming the beast, and its image, and its mark, of the number of its name, were
standing on the glassy sea, having harps of God. Rev 13:16 And the small and th
e great, and the rich and the poor, and the freemen and the slaves, it causes th
at they give to them all a mark on their right hand, or on their foreheads, Rev
13:17 even that not any could buy or sell, except the one having the mark, or th
e name of the beast, or the number of its name. Rev 13:18 Here is wisdom: Let th
e one having reason count the number of the beast, for it is the number of a man
and its number is six hundred and sixty six. 2Sa 24:1 And again the anger of Je
hovah glowed against Israel, and moved David against them, to say, Go, number Is
rael and Judah. 1Ch 21:1 And Satan stood up against Israel and moved David to nu
mber Israel. The word translated as mark in Revelation is used on one other time
in Scripture referring to man engraving something to represent the Almighty Act
17:29 Then being offspring of God, we ought not to suppose that the Godhead is
like gold or silver or stone, engraved by art and the imagination of man. This i
s the essence of the mark of the beast…it is a counterfeit worship of YHWH. This
is what the golden calf was. Making a golden calf and calling it YHWH. Etheridg
e Rev 13:16 And he caused all, small and great, and rich and poor, and sons of f
reedom and slaves, to have given to them a signature upon their right hands, or
upon their foreheads; Rev 13:17 as that no man might be able to buy or sell, unl
ess he had the signature of the name of the beast of prey, or the number of his
name. Rev 13:18 Here is wisdom. Let him who hath mind, calculate the number of t
he beast of prey; for the number is of man; and his number is Six hundred and si
xty and six. Lamsa Rev 13:16 And he compelled all, both small and great, rich an
d poor, freemen and slaves to receive a mark on their right hands or on their br
ows: Rev 13:17 So that no man might buy or sell, except he who had the mark of t
he name of the beast, or the code number of his name. Rev 13:18 Here is wisdom.
Let him who has understanding decipher the code number of the beast: for it is t
he code number of the name of a man; and his number is six hundred sixtysix (Ner
o Caesar).
G5480 χάραγµα h m  Th ye  Definition:
1)  st mp, n imp inted m k 1 ) of the m k st mped on the fo ehe d o  the i
ht h nd s the b de of the followe s of the Anti h ist 1b) the m k b nded upo
n ho ses 2) thin ved, s ulptu e,  ven wo k 2 ) of idol t ous im es P t o
f Spee h: noun neute  A Rel ted  Wo d by Th ye ’s/St on’s  Numbe: f om  the s me
s G5482 G5481 χαρακτήρ cha a ē  Thaye  Defini   ion: 1)
 he ins umen usedfo 
  aving o  ca  ving 2) he ma  s amped upon ha  ins  umen o  w ough ou on
i 2a) a ma  o  figue bu ned in (Lev_13:28) o  s amped on,  an imp
 ession 2b)
he exac exp ession ( he image)  of any pe son o   hing, ma  ed li eness, p ecise
ep  oduc ion in eve y  espec
 , i.e facsimile Pa
  of Speech: noun masculine A R
ela ed Wo d by  Thaye ’s/S ong’s Numbe : f om he same as G5482 
This wo d cha a e  is only used once in he Sc ip u es Heb 1:3 who being he sh
iningsplendo  of His glo y, and he exp ess image of His essence, and upholding 
all hings by he  Wo d of His powe, having  madepu ifica ion of ou  sins h ou
gh Himself, He sa down on he igh of he Majes y on high, Psa. 110:1

G5481 cha a e  H6867 ‫תברצ‬
H6867 sa eve
sâ ebe h saw-  eh -be h F om H6686; conflag  a ion (of fi e o  disease): - bu ni
ng, inflamma ion.  This wo d is used 2xin he Sc ip u es  
P o 16:27 A wo  hless (belial)  man plo s evil,
 and on his lips i is  e a bu n
ing fie. Jas 3:6 And he ongue  is a fie, he wo  ld of iniqui y.
 So he ongue
 is se among ou  membe  s, spo ing all he body, and inflaming
  he cou se
 of na
u e, and being
 by Hell.
 Lev 13:23 And if in i s place he b igh spo
 s ayed, i has no sp ead; i is an inflamed  (bu ning  jv) boil,
  and he p ie
s shall p onounce  him clean.
 And if he  b igh spo
 s ays in i s plac
e, and does no sp ead in he s in, bu is somewha faded, i is a swelling  of
he bu  ning;
 and he p ies  shall p onounce him clean. fo  i is a sca  ( jv infl
amma ion sa ebe h) of he bu ning (micvah..bu n o  b and). 2688) B y% (B y% TsR
 ac: Sco ch co: ? ab: ? V) B y% (B y% Ts-RB) - Sco ch: [f eq. 1] (vf: Niphal)
| jv: bu n|  {s : 6866} f2 ) Tb y% (Tb y% TsR-BT) - Sco ching: [f eq. 3] | jv: b
u ning| {s : 6867}
G5482 χάραξ h  Th ye  Definition: 1)  p le o  st ke,  p lis de 2)  p lis 
de o  mp t 2 ) p les between whi h e th, stones, t ees, nd timbe s e he p
ed nd p  ked toethe  P t of Spee h: noun m s uline A Rel ted Wo d by Th ye ’s
/St on’s Numbe : f om h sso (to sh pen to  point, kin to G1125 th ouh th
e ide  of s t hin)
Luk 19:43 Fo  the d ys will ome on you, nd ones hostile to you will ise up 
mp t (kjv t en h) to you nd will su ound you nd will keep you in on ll s
G5482 h  H3733 k  h  H4674 mutsts v
1376) Hp% (Hp% PHh)  : Blow o: Bellows b: ?: The pi to ph p is  pi tu e of
 mouth ep esentin blowin, the h is  pi tu e of  w ll me nin outside. Com
bined these me n "blow out". The bellows blows out  l e mount of i  usin
 fi e to be ome hotte .
H4685 m tsod
1395) Dy% (Dy% TsD)  : Hide o: Side b: St onhold: The pi to ph y is  pi t
u e of the side of  m n. One lies down to sleep, hide o  mbush. (en: side) m
) Dfym% (Dfym% M-TsWD) - Sne: A tool used fo  t  
ppin nim ls while the hunte
 lies in w it. [f eq. 6] | jv: ne , sna e, bulwa  | {s : 4685}

cha ax H4692

H4692 ma so 

S ongs #4692: AHLB#: 1411-J (a) 1411) Ry%  (Ry% TsR) ac: P ess  co: Enemy ab: T o
uble: A p essing in o  on someone o  some hing. (eng: so e; s o e) A) Ry% (Ry% T
sR) ac: P ess co: Enemy ab: T ouble m ) Ry% (Ry% TsR) - I.  Enemy:
 One who closes 
in wi h p essu e. II.S ai : A na  ow igh place
 o  si ua ion. [f eq. 105] |
jv: enemy, adve sa y, ouble, dis ess, afflic ion, foe, na ow, s ai , flin ,
ow| {s : 6862}
 f1 ) E y%(E y% Ts-RH)- T ouble: [f eq. 73] | jv:  ouble,
dis ess, afflic ion, adve si y, anguish, ibula ion, adve   sa y| {s : 6869} f
m)I y% (I y% Ts-RY)
 - Balm:
 A salve ubbed and p essed
  in o he s in.
  [f eq. 6]
| jv:balm| {s : 6875}  m) Rym% (Rym%  M-TsR)- S ai : A na ow igh place o 
si ua ion. [f eq. 3] | jv: pains, dis ess, s ai | {s : 4712} B) R y% (R y% T
sRR) ac: P ess co: Bundle ab: ?: A p essing in o  on someone o  some hing.V) R 
y% (R y% Ts-RR) - P ess: [f eq. 58]
 (vf: Paal, Hiphil, Pual,  Pa iciple) | jv: e
nemy, dis ess, bind, vex, afflic , besiege, adve sa y, s ai , ouble, bound,
pangs| {s : 6887}
cm) Rf y% (Rf y% Ts-RWR)
 - I. Bundle: Some hing  ha is bound up igh . II. Pebb 
 nown connec ion o oo ] [f eq. 11] | jv: bundle,
le: [Un  bag, bind,  g ain, s on
e| {s : 6872} C) Rya% (Rya%  ATsR)
 ac: Pess co: Bel ab:  ?:  Some hing ha is s
o ed by being
  w apped up igh ly. A bel o  wais clo h ha is w apped  a ound
he middle igh ly. V)  Rya% (Rya%  A-TsR) - I. Bel : To w ap a  ound igh ly. [df:
za] II. S o e: To s o e upsome hing in a safe place as if bound up. [feq. 21]
(vf: Paal, Niphal, Piel) | jv: gi d,bind, compass, s o e,  easu e| {s : 247,
686} cm) Rfya%(Rfya% A-TsWR)- Wais band: As bound a ound he middle.  [df: wz
a] [f eq. 14]| jv: gi dle| {s : 232} gm) Ryfa%  (Ryfa% AW-TsR)
 - S o ehouse: A
place whe e s o e a e bound up. [f eq. 79] | jv: easu e, easu y, s o ehouse,
cella , a mou y| {s : 214}  D) Ray% (Ray%TsAR) ac: ? co: ec ab: ? gm) Rafy% (
 T-sWAR) - ec : F om he so eness of he nec f om  ca ying a load o  f om
s ess. [Heb ew and A amaic] [f eq. 45] | jv: nec | {s : 6676,6677}  G) Rey% (R
ey% TsHR) ac: Shine co: Oil ab: ?: The olives a e p essed o ex ac he glimme 
ing oil. V) Rey% (Rey% Ts-HR) - Oil: [f eq.1] (vf:  Hiphil) | jv: oil| {s : 667
1}gf) Refy%  (Refy%  T-sWHR)
 - Shining:  Some hing
 ha shines b igh . Also noon a
s he b igh es pa  of he day. F om he glis ening of olive oil.  [df: hz] [f 
eq. 26] | jv: b igh ness, noon, noonday, day, midday, window|  {s : 2096, 6672}
m) Reyi% (Reyi% YTs-HR) - Oil: [f eq. 23] | jv: oil, anoin ed| {s : 3323} H) E
y% (E y% TsRH) ac: C ush co: ? ab: ? om) E fy% (E fy% TsW-RH) - C ushed: [df: h
wz] [f eq. 1] | jv: c ushed| {s : 2116} J) Rfy% (Rfy% TsWR) ac: P ess  co: Flin
ab: ? V) Rfy%  (Rfy% TsWR) - P ess: [df:  wz]
 [f eq. 41] (vf:  Paal) | jv: besie

ge, siege, dis ess, bind, adve sa  y, assaul
  , bag, bese , cas , fashion, fo  if
y, inclose,
 bind, c ush,closed,
  h us |{s : 2115, 6696} m ) Rfy% (Rfy% TsWR)
-Flin : A ve y ha d oc ha when f ac u ed fo msa azo  sha p edge. Used fo 
 nives, spea  s o  a  owheads.
 [f eq. 80] | jv: oc , s eng h, sha p, god, beau
y, edge, s one, migh y, s ong, s one, flin | {s : 6697, 6864}  f1 ) E fy%  (E f
y% TsW-RH) - Fo m: In he sense of being p essed.  [f  eq. 4] | jv: fo  m| {s : 66
99} am) Rfym% (Rfym% M-TsWR) - I. Wound:  Wha
 is bound up wi h d  essings.  
wzm zm] II. Besiege:  A p essing in o a ci y fo  conque ing i . [f eq. 28] | jv:
wound, bound| {s : 4205, 4692} f1)   E fym% (E fym% M-TsW-RH) -
 Rampa  : A defe

nsible s onghold
 o epelan a my ha p esses in. [f eq. 8] | jv: fenced, s o
nghold, fo  , muni ion| {s  :4694} L) Ryi% (Ryi% YTsR) ac:P ess co: ?ab: ?: B
eing p essed in a na ow igh place. The p essing of  clay o fo m some  hing. V)
Ryi% (Ryi% Y-TsR) - P ess: To p essed o  squeeze ou of shape o  in o a shape a
s when pessing clay  in  o a shape.
 [f eq. 71] (vf: Paal, Niphal,  Hophal, Pual)  |
jv: dis essed, s ai ened,  s ai s, vex,  na  ow, fo m, po e , fashion, ma e ,
f ame, ma e, fo me , ea  hen, pu  pose| {s : 3334, 3335} m
 ) Ryi% (Ryi% Y-TsR)
- Though : The  foming of hough in he mind. [f eq. 9] | jv: imagina  ion, f am
e, mind, wo  | {s : 3336} dm) Rfyi%  (Rfyi% Y-TsWR) - Fo  m: Some hing ha is fo
med. [f eq. 1] | jv: membe s| {s : 3338} M) Riy% (Riy%  TsYR)  ac: P  ess co: ? a
 Pain V) Riy% (Riy% TsYR) - P ess: [f eq. 1] (vf: Hi pael) | jv: ambassado | {
s : 6737}

) Riy% (Riy% TsYR) - I. Pain: A p essing  p essed ou of clay.
 pain. II. Idol: As
III. Hinge: As p essed. The weigh of he doo  es ed on he hinge. IV. Messeng 
e : [f eq. 14] | jv: ambassado , messenge , pain, pang, so ow, idol, hinge| {s
: 6735, 6736}
Adop ed Roo s; A2629 Ryp P ess, File
cha ax *
H5550 sollah
 Lx% (Lx% SL) ac: Lif co:Bas e ab: Compa e A) Lx% (Lx% SL) ac: ? co: Bas
e ab: ?: Ca ied by lif ing i up on he head. gf1) Ellfx%
Ban : A aised mound of soil fo  defenses. [f eq. 11] | jv: moun , ban | {s : 5
G1125 γράφω graphō Thayer De inition: 1) to rite, ith re erence to the orm o 
the letters 1a) to delineate (or orm) letters on a tablet, parchment, paper, o
r other material 2) to rite, ith re erence to the contents o  the riting 2a)
to express in ritten characters 2b) to commit to riting (things not to be org
otten), rite do n, record 2c) used o  those things hich stand ritten in the s
acred books (o  the OT) 2d) to rite to one, i.e. by riting (in a ritten epist
le) to give in ormation, directions 3) to ill ith riting 4) to dra up in ri
ting, compose Part o  Speech: verb A Related Word by Thayer’s/Strong’s Number: a
root ord
From Payne Smith’s Compendious Syriac Dictionary pg 536 “MARK” A sign, mark, tok
e, indication, index; ascription, inscription; title o  a book, copy o  a book,
annotation; setting do n, committing to riting; description, design, plan o  a
house; signing ith the sign o  the cross; leavened bread marked ith a cross=Eu
charistic bread; the sign o  salvation I.e. Baptism; index o  chapters
Isa 44:5 This one shall say, I am Jehovah s; and this one ill call himsel  by t
he name o  Jacob; and this one shall rite ith his hand, For Jehovah, and be su
rnamed by the name o  Israel. 3 Maccabees Chapter 2 verses 27-30
27: He (Philopater/Ptolemy IV) proposed to in lict public disgrace upon the Je i
sh community, and he set up a stone on the to er in the courtyard ith this insc
ription: 28: "None o  those ho do not sacri ice shall enter their sanctuaries,
and all Je s shall be subjected to a registration involving poll tax and to the
status o  slaves. Those ho object to this are to be taken by orce and put to d
eath; 29: those ho are registered are also to be branded on their bodies by ir
e ith the ivy-lea  symbol o  Dionysus, and they shall also be reduced to their
ormer limited
status." 30: In order that he might not appear to be an enemy to all, he inscrib
ed belo : "But i  any o  them pre er to join those ho have been initiated into
the mysteries, they shall have equal citizenship ith the Alexandrians." John Gi
to receive a mark in their right hand, or in their oreheads; or "that they migh
t give themselves marks", as the Complutensian edition reads; hich is an allusi
on either to the custom among the Romans o  imprinting marks upon their servants
and soldiers, by hich they might be kno n to hom they belonged; servants had
them in their oreheads (i), and soldiers in their hands (k); or to the usages o
 the Je s in binding their phylacteries upon their arms and oreheads, to put t
hem in mind o  the la o  God, and their obedience to it; or to the practices o 
the Heathens, in putting the mark o  the god they orshipped upon their bodies;
Maimonides (l) says, it as a custom ith the Gentiles to mark themselves ith
their idols, sho ing that they ere their bought servants, and ere marked or t
heir service: the sense is, that some received the mark in one place, and some i
n another: those ho ere obliged to receive the mark in the right hand seem to
be the clergy, such ho entered into holy orders; ho li ted up their right hand
, and s ore and vo ed allegiance to the pope, and testi ied they ere ready to d
e end and support his religion and interest; and ho in their ordination are sai
d to have an indelible character impressed on them: and those ho received the m
ark in their oreheads are the common people in general, ho one and all have th
e same impress upon them; hich may intend either the sign o  the cross in bapti
sm, or rather their open con ession o  the Popish religion, hich they as public
ly avo and declare as i  it had been ritten on their oreheads. (i) Apulei Met
amorph. l. 9. Ausonii Epigram. l. 15. Seneca de Ira, l. 3. c. 3. (k) Aetius apud
Turnebi Advers. l. 23. c. 12. (l) Hilchot Obede Cochab. c. 12. sect. 11.
James, Fausset, Bro n
Rev 13:16 to receive a mark — literally, “that they should give them a mark”; su
ch a brand as masters stamp on their slaves, and monarchs on their subjects. Sol
diers voluntarily punctured their arms ith marks o  the general under hom they
served. Votaries o  idols branded themselves ith the idol’s cipher or symbol.
Thus Antiochus Epiphanes branded the Je s ith the ivy lea , the symbol o  Bacch
us (2 Maccabees 6:7; 3 Maccabees 2:29). Contrast God’s seal and name in the ore
heads o  His servants, Rev_7:3; Rev_14:1; Rev_22:4; and Gal_6:17, “I bear in my
body the marks o  the Lord Jesus,” that is, I am His soldier and servant. The ma
rk in the right hand and orehead implies the prostration o  bodily and intellec
tual po ers to the beast’s domination. “In the orehead by ay o  pro ession; in
the hand ith respect to ork and service” [Augustine]. Vincent Word Studies Re
v 13:16 A mark (χάραγµα χάραγµα χάραγµα) The wo d o u s f equently in Revel tio
n, nd only on e elsewhe e (A t_17:29) on whi h see note. Comment to s find illu
st tions in the b nd set upon sl ves by thei 
m ste s, o  upon soldie s by thei  mon  hs, nd in the b ndin of sl ves tt 
hed to e t in temples. He odotus des ibes  temple to He  ules t the C nopi
mouth of the Nile, nd s ys: “If  sl ve uns w y f om his m ste , nd t kin s
n tu y t this sh ine ives himself up to the God, nd e eives e t in s  ed
m ks upon his pe son, whosoeve  his m ste  m y be, he nnot l y h nd on him”
(ii., 113). In the t e tise “ on e nin the Sy i n oddess” f lsely tt ibuted t
o Lu i n, it is s id of the sl ves of the temple, “ ll e b nded, some upon th
e w ist nd some upon the ne k.” P ul,in G l_6:17, pplies the wo d fo  these b
nds, στίγµατα, o hem rk
of Chri

ervice which he be  r
in hi
body. In
3 M cc. 2:29,we re d h  P olemy Philop  or required
   ll he Jew
of Alex ndr
i  o be rei
ered mon he common people; nd h  ho
e χαράσεσθαι who w r
r g
t r d w r to b m rk d (χαράσεσθαι on th r p r
χαράσεσθαι) by th
vy-l f
ymbol of D ony
(B  hu
). In L v_19:28, th I
r  l t
r forb d
d n to m k  utt ng
n th r fl
h for th d d nd to pr nt m rk
(γράµµατα στ
ικτÌ) upon hemselves.
The coun e fei
Num 1:2 Lif  he heads  of all he cong ega ion  of he sons of Is ael, by hei  f
 by hei  fa he s  houses,
 acco ding o he numbe  ofnames,  evey male,
 by hei  heads;  Dividing of
 he land  could pe haps be a coun e fei of he allo
ing of land
   spo en of by he p ophe
 s (Eze 48 &
 Rev 20) Num 1:17 And Moses and
Aa on oo hese men who we e ma  ed (naqab) ou by name.
H5344 ‫ בקנ‬nâ  qab BDB Defini ion:  1) o piece, pe fo a e, bo e,appoin 
Num 1:18  And hey assembled
  he cong egaion
all  on he fi s of he second  mon
h. And hey decla ed hei  bi  hs acco ding o hei  families,   by hei  fa he s 
 acco ding o he numbe  of names, f om a son of wen y yea s and upwad,
by hei  heads. Num 1:19 As Jehovahcommanded Moses,  so he numbe ed hem in he
wilde ness of Sinai. Psa  87:5 And  i shall be said  o Zion, This man and ha m
an was bo n in he ;and he Highes Himself shall es ablish  he . Psa 87:6 In ec
 ding (sapha  coun ing) he peoples Jehovah shall ma  down, This man was bo n
he e. Selah.
  Isa 14:14 I will ascend above he heigh s of he clouds;  I wi
ll be li e he mos High ANTITHESIS  OF THE SIGN/MARK OF YHWH Rev 14:9 And he h
i d angel followed hem, saying wih a loud voice, If any man wo ship he beas
and his image,  and eceive
 his ma  inhis fo ehead, o  in his hand, Rev  13:16 A
nd he cause
 all, bo h small and g ea
 ,  ich and poo , f ee and   o eceiv
e ama  in hei  igh hand,   o  in  hei  fo
 Rev 13:17 And ha noman m
igh buy o  sell, save he ha had he ma  , o he name  of he beas , o  he nu
   of his name.  Rev 13:18
 He  e is wisdom.
 Le him ha ha h unde s anding coun
he numbe
  of he beas : fo  i is he numbe  of a man; and his numbe  is Six
hund ed h eesco e and six
A amaic The  ma  of he beas being he  an  i hesis o he ma  of YHWH ( he To a
h) is fu  he  emphasized by delving in  o he meaning  and usage  of he A amaic wo
d fo ma  ( uoshma) 2Co 3:7 Now if he minis a ion of
   dea h was eng aved(ae 
ashma ) upon s ones  in w i ing, and was so glo 
 ious  ha he child en of Is ael
could no loo on he face of  Moses,
 on accoun of he glo  uponhis face
y  which
 vanished   away; Rom 8:29 He new hem in advance   and he ma  ed (G
 p edes ined)
hem wi h heli eness of he image of his Son ha he migh be he fi s -bo n a
mongmany b e h en. Eph  1:4 acco ding  as he had  p eviously chosen  us in him, bef
o e he founda ion of hewo ld, ha  we migh be holy and wi hou blame befo e
him; and, in love, p edes ina ed(G chosen)  us  fo  himself;  Eph 1:11 By whom we
 chosen,  as he had
 ma  ed (p edes
  ina ed) us f om  he beginning so he
wan ed o ca y ou eve y hing acco ding o he good judgmen of his will:
Ac 4:28 o do wha eve  hy hand  and hy pleasu e peviously ma ed ou  o be do
ne. This  connec ion of p edes inaion and being ma  ed is connec  ed by he  heave
nly boo s. Psa
 56:8 You have
 coun ed my wande ing; O pu my ea  in You  bo le;
a e hey no in You  Boo  ? Psa
 139:16  You  eyes saw my emb  yo; and in You  boo
 my membe s we e wi en he days hey we efomed,
all  and no one was  ye amon
g hem. Mal 3:16 Then hose   fea  ing Jehovah spo e oge he , each man o his neig

hbo . And Jehovahgave a en ion and hea d. And a Boo  of Rememb
 ance was w i e
n befo e Him fo hose who fea ed Jehovah,    and fo  hose es eeming  His name.  O
f couse he Ca holic Chu   ch claims ha  he change
 was he  ac .And he ac is
a ma  of he  ecclesias ical powe  and au ho i y in eligious  ma e  s. 
 C. F. T
homas,  Chancello   of Ca dinal Gibbons, in answe  o a le e  ega
 ding he chang
e of he Sabba h, Novembe  11, 1895.  Dan 7:25  And he shall  spea wo ds agains 
he Mos High,  and he shall wea   ou he sain s of he Mos High. And hein ends
 o change imes and law. And hey shall be given in o his hand un il a ime and
imes and one half ime.
The blood Exo 12:13 And  he blood shall be a sign o you, on he  houses whe e yo
u a e. And I will  see he blood, and I will pass ove  you. And he plague shall
no be on you o des oy, when I
s i e in he land of Egyp  . Rev 1:5 even  f om Jesus  Chis he Fai hful  Wi ness
, he Fi s -bo n ou of he dead, and he Rule  of he ings of he ea  h. To  Hi
m loving us and washing  us f  om ou  sins by His blood, 1Co 5:7 Then pu ge ou h
e old leaven so ha you may be a new lump, even as you a e unleavened. Fo  also
Ch is ou Passove  was sac ificed fo  us.  UNLEAVENED  BREAD Exo 13:6 Seven   days 
hou shal ea unleavened b ead, and in heseven h day shall be  a feas o he
LORD. Exo 13:7 Unleavened  b ead shall  be ea enseven days; and he e shall  no l
eavened b ead  be seen wi h hee,  nei he  shall
 he e be leaven
  seen wi h hee in
all hy qua  e s. Exo  13:8 And  hou shal shew  hy son in ha day,  saying,
s is done because of  ha which he LORD did  un o me when I came fo  h ou of Eg
yp . Exo 13:9 And  i shall be
  fo  a sign un o hee upon hine
 and fo 
 a me
  ial be ween  hine eyes, ha  he LORD S law may be in hy mou h: fo  wi   s
h a
ong hand   ha h he LORD b ough hee ou of Egyp . SABBATHS  Exo 31:13 Spea
u also
 un o he child
  en of Is ael,  saying,  Ve  ily my sabba
 hs ye
  shall eep:

 i is a sign
 be ween
  me and you  h oughou you  gene a ions; ha  ye may
ha I am  he LORD ha do h sanc
 ify you. Exo 31:14
 And you shall eep he Sabb
a h, fo i isholy   fo  you; he p  ofane
 s of i dying
 die; fo  eve  yone d
oing wo in i , ha soul shall be cu off f om  he mids of his people.  Exo 31
 Wo  may be done six days, and on
:15  he seven  h day is a sabba h of es , holy
oJehovah; eve yone doing wo  on he Sabbah day  dying  shall die. Exo  31:16 A
nd he sonsof Is ael shall obse ve he  Sabba h, o do he Sabba h fo  hei  gen 
e a ions; i is a neve  ending covenan . Exo 31:17  I is a sign be ween me and
he child  en of Is  ael fo  eve: fo  in six days he LORD made heaven and ea  h,
and on he seven  h day he esed, and was ef eshed. Exo  31:18
 And when Hefinis 
 spea ing
 h him  on Moun Sinai,
 He gave o Moses he wo able s of he e
s imony, able s of s one, w i en by  he finge  of God. COMMANDMENTS   Deu 6:6 An
d hese wo ds,   which  I command hee his
  day, shall be in hine 
  : Deu
hea  6:7 A
nd hou shal   each  hem diligen ly un o  hy child  en, and shal al of hem
en hou si es in hine  house,  and when hou wal  es by he
 way,  and when hou
lies down, and when hou ises up. Deu 6:8   And hou
 shal bind hem fo  a sign
upon hine  hand,  and hey shall
 be  as f on
 le s be ween hine
 Deu 6:9 And
hou shal w i e hem upon  he pos s of hy house, and
 on hy ga es. Deu 11:18
The efo e shall ye lay up hese mywods  in you  hea  andinyou soul, and bin
d hem fo a signupon you  hand, ha hey may  be as f on le s be ween you  eye
s. Redemp ion  of he 1s bo  n Exo 13:15  And i happened when Pha aoh ha  dened hi
mself agains sending us away, Jehovah illed   eve y fi s -bo  n one in he land o
 Egyp , f om he fi  s -bo n of men even o he fi s -bo n of animals.
 On accoun
of his I sac ifice  o Jehovah eve y one of he males
 opening he womb, and I
edeem eve y fis -bo nof my sons. Exo 13:16 And i shallbe fo a sign on you 
hand, and  f on le s be ween you  eyes. Fo  Jehovah b ough us ou f om Egyp by
he migh of His hand.  NAME IN FOREHEADS
 REV 14:1; 22:4 Rev 14:1 And I saw, and
behold, he Lamb s anding on Moun Zion! And wi h Him we e a
hund ed and fo  y fou  housands, wi  h he name of His Fa he  having been w i e
n on hei  fo eheads. Rev 22:4  And hey will see His face; and His name willbe
on hei  fo eheads. Name is he Wo d Rev 19:13 Rev 19:13 and having been clo hed
in a ga men which  hadbeen dipped in blood. And His name is called  The Wo d of
 We a e ma
 by he Name/To
 Rev 7:3 Do no ha  he ea  h, no 
he sea, no  he ees,  un il we seal
 he slaves of ou  God on hei  fo eheads.

Rev7:4 And I hea d he numbe  of hose havingbeen sealed:  one hund ed fo  y f
ou  housands, having been sealed  ou of eve y ibe of he sons ofIs ael: Rev
14:1 And I saw, and behold,  he Lamb s anding
 on Moun Zion!  And wi h Him we ea
hund ed and fo  y fou  housands, wi h he name of His  Fa he  having been w i
en on hei   fo eheads. Rev 14:2 And I
  hea  d a sound ou of Heaven, as a sound of
many wa es, and as a sound of g ea hunde . Also I hea d a soundof ha pe s h
a ping on hei  ha ps. Rev 14:3  And heysing as a new song befo e he h one, a
 befo  e he fou
   living c ea u es and he elde s. Andno one was able o lea n
he song
 excep  he hund  ed and fo  y fou  housands, hose  having been  edeeme
d fom he ea  h. Rev 14:4 These  a e he ones who we
  e no defiled wi h women, f
o  hey a e vi gins. These a e he ones following    he Lamb whe 
 eve  He may go. T
hese we e edeemed f om amongmen as afi s f ui o God and o he Lamb. Rev 14
:5And no guile was found in hei   mou
 h, fo  hey a e wi hou blemish  befo e h
e h one of God. Exodus  8:23 Dis inc ion= 
  edemp ion=sign=ephod=ma
  of YHWH? Exo
8:23 And I will pu edemp ion(KJV dis inc ion) be ween My people and you  peo
ple. This mi acle shall be fo  omo ow.

S ongs
 #6304: AHLB#: 1372-A (3) 1372) Dp%  (Dp% PD) ac: Redeem  co: ? ab: ?: The
pic og aph p is a picu e of he open mou h, he d isa pic u e ofa doo . Comb
ined hese mean "open he doo  ". When one is edeemed hey gi d on hei  clo hes
fo  leaving. To b ing bac o an o iginals a e. A) Dp% (Dp%  PD) ac: Redeem co:
? ab: ? f3 ) Tfdp%
 (Tfdp% P-DWT) - Redemp ion: [f eq. 4] |  edemp ion, ede
em, division| {s : 6304} fjm)
 Nfidp% (Nfidp%
 PD-YWN) - Redemp ion: [df: Mwydp M
ydp] [f eq. 4] | jv: edemp
 ansom| {s : 6306}
 C) Dpa% (Dpa%
 APD) ac: Gi d
co: ? ab: ?: The ga men of  he high
 p ies . [Un nown connec ion o oo ;] V) D
pa% (Dpa%
 A-PD) - Gi d: To ie on he ephod. [f eq. 2] (vf: Paal)
 | jv: gi d, bo
und| {s : 640} cm) Dfpa% (Dfpa% A-PWD) - Ephod: [f eq.  49] | jv: ephod| {s : 6
46} df1) Edfpa% (Edfpa% A-PW-DH) - Ephod: [f eq. 3] | jv: ephod, o namen | {s :
642} H) Edp% (Edp% PDH) ac: Redeem co: ? ab:? V) Edp% (Edp% P-DH) - Redeem: [f
eq. 59] (vf: Paal, Niphal, Hiphil, Hophal) | jv: edeem, delive , ansom, escu
e| {s : 6299} ) Idp% (Idp% PDY) ac: Redeem co: ? ab: ?
dm) fdp% (Ifdp% P-DWY) - Redeemed: [f eq.  4] | jv:  edeemed| {s : 6302} Adop ed
Roo s; A2595 Odp Redeem  The 144,00 a e he fi s bo n, he p ies  s edeemed f om
he ea h.The“dis inc ion” is seen in he end Mal 3:16 Then hose  fea ing Jeh
ovah spo e oge  he  , each man o his neighbo
  . And Jehovah  gave a en ion and he
a d. And a Boo
 of Rememb
 ance was w i en befo  e Him
 fo  hose who fea ed Jehov
ah, and fo hose es eeming  His name. Mal 3:17 And hey shall be Mine, says
vah of Hos s, fo   he day ha I will ma e up My easu  e. And I will pi y hem
as a man has pi y on his  son who
 se  ves him.
 Mal 3:18 Then you shall again see
he diffe ence be ween  he igh eous and he wic ed, be ween
 him who se
 ves God a
 him who
 no  se ve Him.
 Eze  9:4 And Jehovah said o
 him, Pass  h ough in
he mids
 of he ci y, in he mids of Je usalem, and ma  a ma  on he fo  ehea

ds of he men who ae g oaning and a e mouning  ove  all he abomina ions ha a
e done
 inhe  mids . Eze  9:5 And He  said o hose in my hea ing, Pass ove in
he ci y af e him and s ie. Do no le you eye spa e, and do no have pi y. E
ze 9:6 Slay he aged  men, he young man, and hevi gin,  even child en,  and wome
n, all o des uc ion. Bu o eve y man who has he ma  on him, do no come nea
. And begin f om My sanc ua y. And hey began wi h he aged men who we e befo e
he house.
1Ki 10:14 And he weigh of he gold ha came o Solomon in one yea  was six hu
nd ed and six y six alen s of gold,
šµJ¹J — ´‡ ‹¹V¹ œŸ‚—÷ — wmw -shemesh=sun 640 v vav and af combine o ma e 26 which e
uals YHWH     
 ph ase shesh ma’o sheesheemvashash e a  (666
The  alens)ac onomically
 add u
p o 666 as well. Ac onomically
  his ph ase his
 ha 666 is he sun YHW
H. The Sc ip
 u es
 efe  o he sun as a desc ip ive ool
 fo  YHWH. The adve sa y
coun e fei ed his idea. Mal 4:2....Gen 1:14-19; 2 Pe 3:8 YHWH is a sun and  sh
ield Psa 84:11; 27:1; Isa 60:19 Messiah Isa 9:2; 49:6; 60:1; Joh 8:12 -Shemo Ra
 sec 31 folio  134.2-sun is Messiah -Philo-  De Somniis pg 578-  Logos
 "Wo d" i
s he image of he Heavenly
  Being and called he sun, whocomes o he ea  hly s
ys em o affo d salva ion o us. B ideg oom Psa 19:5-6; M 9:15
The “devil’s  iad” 5 h ha monic  .666 loo s li e an inve  ed shin. The le e  sh
in consis s of 3 vav’s. The le e  Vav=6...666  1Sa 13:21 And he
  sha pening cha 
ge was a pim fo  he plowsha  es, and fo  he
 ma oc s, and fo
   he  h eep onged
fo  s, and fo  he axes, and fo  se ing he plowsha  es. A  his ime, he Phil 
 ines we
  e  uling ove  Yis  ael and
 would no  allow any
 smi hs in
 he land les
hey ma e weapons. In e es ingly, his is wha is spo en of abou he Kingdom w
he e peace  ules.  Mic 4:3 And He shall  judge be ween  many peoples, and will deci
de fo s ong na ionsafa  off. And hey shall bea hei   swo  ds in o plowsha es
, and hei  spea sin o p uning hoo  s. Na ion shall no lif up a swo d agains
na ion, no  shall hey lea n wa  s ill.
V’Yi an Gen 36:26 And hese we e he sons of Dishan: Hemdan, and Eshban, and I
h an, and Che an.
H3498 ‫ רתי‬yâ ha  BDB Defini ion: 1) o be lef ove , emain, emain ove , leave
Exo 22:23 If you  afflic him,if he a all  c ies o Me, hea  ingIwill hea   his
c y, Exo39:40 he sc een  of he
 cou  , i s pilla s and i s soc e s,
 and he sc 
 fo  he opening
  of he cou  , i s co ds and i s pins,
 and all he vessels of
hese vice of he abe nacle  fo   he abe nacle of he cong ega ion, Num 13:13
of he ibe of Ashe, Se hu  (mys e y, hide) he son of Michael; Deu 5:32 And 
you shall be  ca eful o do as Jehovah you  God has commanded you; you shall no
un aside  o he igh  o  lef . J) Rfx% (Rfx% SWR) ac: Rule co: ? ab: ?: One wh
o u ns he head of he people h ough powe   and legisla ion. V) Rfx% (Rfx% SWR) 
-I. Remove: In  he sense of u  ning some hing away. [df: wV] II.Rule: To u 
n he heads of he people.   [f eq.305]  (vf: Paal,
 Hiphil, Hophal) | jv: away, de
pa  , emove, aside, a e, u n, a e, go, pu , eschew, eign, powe , p ince| {s
: 5493, 7786, 7787}
) Rfx% (Rfx% SWR) - Degene a e: Some hing ha is u ned away. [f eq. 1] | jv: d
egene a e| {s : 5494} af2) T fxm%
 (T fxm% M-SW-RT)
 - Bond: Wha binds  one o so
meone o  some hing. [f eq. 1] | jv: bond| {s  : 4562}
  13:21 And he  peni
ng cha ge was
 a pim fo  he plowsha es, andfo  he ma oc s, and fo  he h ee
p onged fo  s, and fo  he axes, and fo  se ing he plowsha es.
Thedesc ip ion
 of he dimensions of he cubic Holy  of  Holies, which God specifi
ed o be exac ly 20 x 20 x 20 cubi s, also evalua es o 666:
666 alen s of gold 1 Kings 10:14
Psalm 84:11
3 Maccabees Chap e  2 ve ses 27-30
27: He (Philopa
 e /P olemy
 IV) p oposed o inflic public  ace upon
disg   he Jewi
sh communi y, and he se  up a s one on  he owe  in he cou   ya d wi h his insc
ip ion: 28: "None of hose who do no sacifice  shall en e  hei sanc ua  ies,

  all Jews shall be subjec ed o a
  egis a ion
  poll ax and o he
s a us of slaves. Those who objec  o his ae o be a en byfo ce and pu o d
ea h; 29: hose who a e egis e ed a e also o be b anded on hei  bodies  by fi 
e wi h he ivy-leaf  symbol of Dionysus, and hey shall
  also be   educed o hei 
fo me  limi ed s a us." 30: In o de  ha he migh no  appea 
 o be an enemy o
all, he
  insc ibed
 "Bu if
 any of hem p efe  o join hose who
  have been
ini ia ed in o he mys e ies, hey shall have equal ci izenship wi h he Alexand
The ivy leaf  is phallic, depic ing he male ini y Ivy was  also sac ed o :Osi 
is - Egyp ian God of magic.  Dionysus - G ee God of vegea ion  and  wine. Bacchus
- he Roman equivalen of Dionysus. T ique a: MARK of he ini y of pe sons =
The wo  symbols,
 hen, mus be ead oge  he , and ead hus, hey a e jus equiv
alen o- he  "B anch of Chus"--i.e., " he scion o  son of Cush." * 
* Eve yone nows ha Home  s odzos A eos, o  "B anch of Ma s,"is he same as a
"Son ofMa s." The hie oglyphic  above  was eviden
 ly fo med on he samep incipl
 Tha he cup
 alone in he hand  of he you hful Bacchus was in ended o design 
ae him  "as he young Chus," o  " he boy Chus,"
  we may fai ly conclude  f om a s
a emen of Pausanias, in which  he ep esen  s " he boy Kua hos" as acing he pa
of a cup-bea e , and p esen ing a cup o He cules (PAUSANIAS  Co in hiaca) Kua
hos is he G ee fo  a "cup,"  and is eviden ly de ived f  om heHeb ew Khus,  "a
   in one of i s Chaldee fo
  ms, becomes  Khu h o  Khua  h. Now, i
  is we
ll nown ha he name  of Cush is of
 en found in he fo m of
 Cu h, and ha name
, in ce  ain  dialec s, would be  Cua h. The "boy Kua hos," hen, is jus he G ee
fo m of he "boy Cush," o  " he young Cush."
The e is  ano he hie oglyphic
 connec ed wi h Bacchus ha goes  no  a li le o c
onfi m his-- ha  is,  he Ivy b anch.  No emblem was mo e dis inc ive of he wo s
hip of Bacchus han his.  Whe eve  he i es of Bacchus  we e pe fo med, whe eve 
his ogies we e celeb  a ed,
  he Ivy b anch  was su e oappea . Ivy, insomefo 
m o  o he , was essen ial o hese celeb a ions.  The vo a ies ca ied i in  hei
 hands,  bound i a ound  hei  heads,
 o  had he
 Ivy leaf even
 indelibly  amped
upon hei  pe sons. Wha could be  he use, wha  could be he meaning of his? A
 wo ds will
 o show i . In he fi  s place, hen, we have evidence 
ha Kissos,
   G ee name fo  Ivy, was one of he namesof Bacchus;
he   and fu   he 
, ha hough hename  of  Cush,  in i s p ope  fo m, was  nown o he p ies s in 
he Mys e ies,
 ye ha he es ablished way in which he name
 of  his  descendan  s
, he Cushies, was o dina ily p onounced in G eece,  was no af e  he O ien al 
 bu as "Kissaioi,"
 o  "Kissioi." Thus,
 S abo, speaing of he inhabi a
n s of Susa, who we e he people of Chusis  an, o  he ancien land  of Cush,  says
: "The Susians a e called  Kissioi," * -- ha is beyond  all ques ion,
 Cushi es.
* STRABO. In Hesychius, he name is Kissaioi. The epi he applied o he land of
Cush in
Aeschylus is Kissinos. The above accoun s fo  one of he unexplained i les of A
pollo. "Kisseus Apollon" is plainly "The Cushi e Apollo."
Now, if  Kissioi be Cushi es, hen Kissos is Cush. Then, fu  he , he  b anch of I
vy ha occupied so conspicuous a place in all Bacchanalian celeb  a ions was an
exp ess symbol of Bacchus
 assu es us ha Bacchus, as ep 
esen ed by his p ies , was nown in he Mys e ies as "Theb anch." F om his,
 i appea s how Kissos, he
hen,  G ee name  of Ivy, became he name of Bacchus. A
 he son of Cush, and as iden
 ified  wi h him, he was some imes  called by his fa
he  s name--Kissos.
   His ac ual ela ion,
 howeve , o his fa he  was specificall

y b ough ou by he  Ivy b anch, fo  " he b anch
  of Kissos,"
  which o he p ofan
e vulga  was only " he b anch of Ivy," was o he ini ia ed "The b anch of Cush.
" *  
 chaple , o  head-band
* The   Ivy, had eviden ly asimila  hie oglyphical
of  meani
ng o he above, fo  he G ee "Zei a Kissou"  is ei he
  a "band o  ci  cle of Iv
y," o  "The seed  of Cush." The fo ma ion of he G ee
  "Zei a,"  a zone o  enclosi
ng band, f om he Chaldee Ze , o encompass,  shows ha Ze o " he seed,"  which w
as also p onounced Ze aa, would,  in li e manne  , in some G ee
 dialec s, become
Zei a. Kissos,  "Ivy," in G ee , e ains  he adical idea  of he Chaldee
 Khesha o
 Khesa, " o cove  o  hide," f omwhich  he e is eason o believe he name of C

ush isdeived, fo  Ivy ischa  ac  eis  ically "The cove e o  hide ." In connec 
ion wi h his, i may be s a ed ha hesecond pe son of he Phoenician ini y
was Chu so us (WILKINSON),
   which eviden ly is Chus-zo  o,
 "The seed of Cush." We
have al eady
 seen ha he Phoenicians de  ived hei   hology f om Assyia. In
 he mids of Je emiah 10 we  ead Je  emiah p oclaim  ha he  e is none li e un o
 hee O YHWH! You  a e gea , and you  Name is g
  ea in migh  . Who would  no fea
hee o  King of he na ions?  This is in di ec efe
  ence o Revela ion 15 and
 who ove  come he ma  of
 he beas
 .  Who is li e  hee is a  efe ence bac o
he Maccabees who ove came he ma  of he beas in hei  day. The name Maccabe
e is an ac onym  fo  mi amocah  b’elim YHWH…which comes f om Exodues 15. The song
of Moshe and  he song of
 he Lamb Rev 15:2 And I saw,  as a glassy sea having  be
 mixed  wi h fi  e. And
 he ones ove  coming
 he beas , and i s image, and i s ma
 , of he numbe  of i s name,  we e s anding on he glassy sea, having ha  ps of
 Rev 15:3 And hey sing he song of Moses he slave
 of God, and he
 song of
he Lamb,  saying, G ea and ma velous a e You
  wo  s, Lo  d God Almigh y,  igh eo
us and ue a e You  ways, King of he sain s. Rev 15:4 Whowill no fea  You, L
o d, and glo ify You  name? Fo  You only a e holy.  Fo  all he na ions  will come
and will wo ship befo e You, because You  igh eousnesses we e made nown.
Ivy in Heb ew is qeesoos. ī ´vi (κισσός, k

): Th only m nt on of th word
n ll th
 r d wr t ng

n 2 M  6:7
n onn t on w th th oppr

on of th J w
by Ant o hu
Ep ph n
: “On th d 
y of th k ng'
b rth v ry month th y w r brought by b tt r on
tr  nt to t
of th
 r f
; nd wh n th f 
t of B  hu
(D ony
) w 
k pt, th J w
r omp ll d to go n pro

on to D ony
, rry ng vy,” th
pl nt (H d r 
h l x) b ng
 r d to th Gr k god of w n nd of th ultur of th v n ( o
mp r Eur. B  h  , p 

m). It w 
of vy or of p n th t th “ orrupt bl row
n” of th f mou
thm n g m
m d (1Co_9:25).
Ev rgr n
H d r  (Engl
h n m vy, plur l v
 g nu
of 15
of l mb ng or
ground r p ng v rgr n woody pl nt
n th f m ly Ar l   ,
Th ommon vy (H d r  H l x) wh l not  tr

 r d pl nt of W /W t h
r ft, r v r d of old by th n nt

mu h 
tod y by ont mpor r
. I
t ommon 

o t on
w th th Holly tr , th “Holly nd th Ivy” b ng
d xt n
v ly worldw d 
 Yul t d d or t on. Ivy w 
n h gh
t m mo
ng th n nt
nd t
l v
form d th po t'
rown. Th
vy w 
d d t d to

th Rom n god B  hu
(th Gr k god D ony
“Th n ”), th God of Into
x t on who
oft n d p t d w r ng  wr th of vy nd gr p v n
. H

o d p t d hold ng  h l nd rry ng  thyr

(  w nd) wh h w 
o ntw
n d w th vy nd v n l v
. Ivy l v
w r thought to pr v nt ntox t on 
nd th b nd ng of th brow w th vy w 

 ount rb l n to th v n . Ol
d wr t r
t ll u
th t th ff t
of ntox t on by w n r r mov d f  h nd
ful of vy l v
r bru
d nd g ntly bo l d n w n nd drunk. In form r d y

old Engl
h t v rn
gn of n vy bu
h ov r th r door
, th
to nd
t th x ll n of th l uor
uppl d w th n, h n th old
y ng “A good w
n n d
no bu
h”. Through t
onn t on w th th v n nd n tur , th vy


o t d w th on of th mo
t popul r of th n nt Egypt n god

, God of th Sun, Agr ultur nd H lth. H

u n w 

who w 
o h
f nd

t r. A
rul d th
un, I

r pr
nt d th moon nd w 
b l v
d to h v t ught th Egypt n
th rt
of gr ultur nd m d n . Ivy
wn by th folk n m Gort. It
g nd r
F m n n . It
pl n t rul r
S turn. It

l m nt 

o t on
W t r. It
d t

o t d r w th: O
, D ony

, B  hu
nd P r
phon . A
trolog lly vy p opl ( . . tho
p opl born n
S pt mb r) Nur
ng of D ony
. Aft r th b rth of D ony
j lou

t pmoth
r H r 
ought to d
troy h m. So h

, th Nymph  Ny
r n d h

r b w th vy-l v
to k p h m
f ly h dd n.
In the G eek m nus ipts, the Numbe  is ende ed in G eek nume i l fo m s “χξς
”,[6] o  sometimes lite lly s “si hund ed nd sity-si”,“ἑξακόσιοι ἑξήκοντα
ἑξι”.[7][8] [hex k s  hexék   hex, l . s x hudred s x y s x]
The F rs d l s le ers f χξς e the the fi st nd l st lette s of Ch istos
Χριστός. Th m ddl
l tt r
th Gr k l tt r for S rp nt ξ be use it looks like  se pent. If you
look t n n ient
m nus ipt of χξς nd t ke the middle lette  nd l y it on its belly you et:
This is bi fo  All h. W lid Shoeb t, utho  of Why I Left Jih d, does not be
lieve the G eek lette s χξς′ in Revel tion 13:18 should be t nsl ted “666”. He
p oposes th t if these we e A bi lette s, the χ be omes the ossed swo ds of
Isl m, nd ξς′ is A bi fo  “in the n me of All h”.[26]Shoeb t, W lid. Why I Le
ft Jih d. ISBN-10: 0977102114 ISBN-13: 978-0977102112
In Heb ew this would be ende ed

The mem sofit is only t the end of Heb ew wo ds so the only wo d whi h ould be
t nsl ted is v’s m.
Msv Ms
s mek mem sofit is t nsl ted into heb ew s d u/poison...the v v in the f ont
would be ende ed nd. The heb ew wo d fo  numbe  sefe  n lso be t nsl ted b
ook. Pe h ps this is  w nin th t the Ko n is poison? O  pe h ps this is  e
fe en e to the poison of the O l To h? An ient Heb ew definition of S m
St ons #8079: AHLB#: 1335-B ( 4) 1335) M% (M% SM)  : Pl  e o: Sto e b: ?
B) Mm% (Mm% SMM)  : ? o: ? b: ?: [Unknownme nin] f4 ) Timm% (Timm% SM-M
YT) - Sem miyt:
  An unknown nim l. [f eq. 1] | jv:spide | {s : 8079} P o 30:28
The spide  a eh hold wi h he  hands,  and is in ings  palaces. C) Mxa% (Mxa%
ASM) ac: ? co: S o ehouse
 ab: ?: A s o  agefacili y fo  placing p ovisions. m )
Mxa% (Mxa% A-SM) - S o ehouse: [f eq. 2] | jv: s o ehouse| {s :618}J) Mfx% (M
fx% SWM) ac: Place co: ? ab: ? V) Mfx% (Mfx% SWM) - Place: To se any hing in a
place. [Heb ew and A amaic; A gene ic ve b wi h a wide applica ionmeaning  o se
inplace] [df: MwV  MyV] [f eq. 612]  (vf: Paal, Hiphil, Hophal) | jv:
  pu , ma e
, se , lay,  appoin , give, conside , u n, b ough , o dain,
 place, a e, shew, 
ega d, ma  , dispose, ca e, command, give, name, have| {s : 7760, 7761}  L)
(Mxi% YSM) ac: Place co: ? ab: ?V) Mxi%  (Mxi%
 Y-SM) - Place: To se any hing i
n a place. [f eq. 2] (vf: Paal) | jv: pu | {s : 3455} Adop ed Roo s; A2488 Kmx
A2490 Nmx A2895 Km Hold
Suppo  Appoin
The Ancien Heb ew wo d Sam connec s bac o he oo Shem
S ongs #5561: AHLB#: 1473-A  ( ) 1473) Ms% (Ms% ShM)  ac: B ea he co:B ea h ab:
Desola e: The wind, o  bea h, of someone  o  some hing is i s cha ac e. A) Ms%
(Ms% ShM)  ac: ? co: B ea h ab: Desola e:  Heb ew names  a e wo ds given o desc ib
echaac e . m )Ms% (Ms% ShM) - I. B ea h: The b ea h of aman is cha ac e , wh
a ma es one wha he is. The  name of an  individual is mo e han an  iden ifie   bu
desc ip ive of his cha ac e  o b ea h. II. Thee: Used o iden ify ano he  pl
ace. [Heb ew and  A amaic] III. S y: The place of he winds. [Heb ew and A amaic;
 used  he masculine plu
in  al fo m, mims o  nims in A amaic] IV. A oma:  A s
wee a oma ha is ca ied on he wind o  beah. [df: Mo] [f eq. 1365] | jv: na
me, enown, fame, famous, heaven, ai , swee , he e|{s : 5561, 8033, 8034,803
6, 8064, 8065,  8536}  f1 ) Ems% (Ems% Sh-MH) - Desola  e: A wind blowing ove  he
land pulls
 he mois u e
 ou of he g ound
 d ying i up, ma ing a place of uin o
  . [f eq.
 39] | jv: as onishmen , desola  ion, desola e, was e, wonde
{s :8047} f1) Emsm%  (Emsm%
 MSh-MH) - Desola
 e: A wind
 blowing ove  he land
 he mois ue ou of he g ound  d ying  i up, ma ing a place of uin o  des
e  . [f eq.7] | jv: desola e, as onishmen  | {s :4923} nmm)  Nmsa%
N) - Desola  e: A wind blowing ove  he land pulls
 he mois ue ou of he
 g ound

d ying i up, ma ing a place of uin o  dese  .[f eq. 1] | jv: desola e| {s :
820} B)  Mms% (Mms% ShMM)
 ? co: ? ab: Desola  e: A wind blowing ove  he land
 he mois u e ou of he
 g ound  d ying i up, ma inga place of uin o  de
se  . One in ho o o  in as onishmen is one d ied up in he inside. V) Mms% (M
ms% Sh-MM) - Desola e: [Heb  ew and A amaic][f eq. 93](vf: Paal,  Niphal, Hiphil
, Hipael, Hophal, Piel) | jv: desola e, as onish, was e, des oy, wonde , amaze
| {s : 8074, 8075}
) Emms% (Emms% ShM-MH) - Desola e: [f eq. 58] | jv: desola e, was e| {s : 8077}
ej ) Nfmmis% (Nfmmis% ShY-M-MWN) - Desola ion: [feq. 2] |jv: as onishmen  | {s
: 8078} C) Msa% (Msa% AShM) ac: ? co: ? ab: Guil : One wi h a cha ac e  of wo
ngdoing.  V) Msa% (Msa% A-ShM)- Guil : [f eq. 35] (vf:  Paal, Niphal,  Hiphil) | j
v: guil y, desola e, offend,  espass, des oy,
 faul y, offence|  {s : 816} m )
Msa% (Msa% A-ShM) - Guil : [f eq. 49] |jv: espass, sin, guil iness| {s : 817
 f1 ) Emsa% (Emsa% ASh-MH) - Guil : [f eq. 19] | jv: espass, sin, offend
, 818}
| {s : 819} G) Mes% (Mes% ShHM)  ac: ? co: ? ab: ?: [Un  nown meaning;]  m ) Mes%
(Mes% Sh-HM) - Shoham: An un nown s one. [f eq. 11] | jv: onyx| {s : 7718} J) M
fs% (Mfs% ShWM) ac: Smell co: Ga lic  ab:  ?: A sense of smell f om b ea hing.  m )
Mfs% (Mfs% ShWM) - Ga lic: F om i s s ong  odo  . [f eq.
 1] | jv: ga  lic | {s :
7762} L) Msi%  (Msi% YShM) ac:
 ? co:
 Dese  ab: Desola
 e: A wind
 blowing ove  h
e land pulls he mois u e ou of he g ound
 d ying i up, ma ing a place of  uin

o  dese  . V) Msi% (Msi% Y-ShM) - Desola e: [f eq. 4] (vf: Paal) |jv: desola e
|{s : 3456} bf1) Emisi% (Emisi% Y-ShY-MH) - Desola  e: [f eq.1] | jv: seize| {
s :3451} bjm)  Nfmisi% (Nfmisi% Y-ShY-MWN)
  - Dese  : A desola e place. [f eq. 1
3] | jv: dese  , wilde ness, soli a y| {s : 3452}
f1 m
Adop ed Roo s; A2090 Msc A2443 Msn A2444 Psn A2848 Dms A2849 Ums A2850 Nms A2851
Oms A2854 Sms Sun
Rain, Rain Pan , B ea h Blow, Twiligh Des oy Sha e Oil Hea , Repo  , Obedience
Wo mwood
  And he name of hes a  is said o be Wo mwood. And he
Rev 8:11  hi d
pa  of he wa e s became  changed in o wo  mwood. And many men died f om he wa
e s, because hey we e bi e .
G894 lψινθος aps th s Thaer Def  t : 1) w rmw d 2) the ame f a star wh c
h fell t  the waters ad made them b tter Part f Speech:  u fem  e A Rela
ted W rd b Thaer’s/Str g’s umber:f ucerta  der vat  H3939 ‫ הנעל‬la‛ă nâ

h BDB Defini ion: 1) wo mwood 1a) bi e ness (me apho ically) Pa  of Speech: no
un feminine
A Rela ed Wo d by BDB/S ong’s umbe : f om an unused oo supposed o mean o cu
Deu 29:18 ha he  e no be among you man, o woman, o  family,  o  ibe,whose
  u nsaway
hea  oday f om Jehovah ou God, o goand  se ve he gods of hese n
a ions; les he e should be among you oday a oo ha bea s gall  and wo mwood 
 P o 5:3 Fo  he lips
 of a s ange woman d 
ip honey, and he  pala e is swee e 
hanoil, P o 5:4 bu afe wa ds, she isbi e  as  wo mwood,
 sha p as a swo d of
mouhs; P o 5:5 he  fee  go down
 o dea h; he  s eps
 e hold on hell, P o 5:6
 should medi a e on he pa h of life, he  ac s a  e movable,
 you canno 
now hem.Amo 5:7  He abandoned hose who u n jus  ice and igh eousness in o
wo mwood  on he ea  h. Amo 6:12  Shall ho  ses un on he oc ?O  willone plow
he e wi h oxen? Fo  youhave u ned  jus ice in opoison,  and he f ui of igh e
ousness ino wo mwood  ( jv hemloc ), Ac 8:20  Bu Pe
  e  said
  o him,  May you si
lve  be wi h you in o pe di ion,becauseyou hough   o ge  he gif of God h o
ugh money. Ac  8:21 The
 e is nei
 he  pa  no  lo  o you in his
  ma e , fo you
 hea  is no up igh befo e
  he face of God. Ac 8:22 Repen , hen, f om his
 edness of you s,
 and pe i ion God if pe haps you will be fo 
 given he hough
of you  hea . Ac 8:23 Fo  I see youbeing in he gall  of bi  e ness and a bu
ndle of un igh eousness. Deu 32:31  Fo  hei   oc  is no ou  Roc , even   enem
ies being  judges. Deu 32:32 Fo  hei  vine is of  he vine of Sodom, and
 hei  g 
apes of he fields of Gomo ah, g apesof gall;  hey have bi e  clus e s. Deu 3
2:33Thei  wine is he venom of se pen s,and he c uel venom of asps. Heb 12:15 
Loo ing diligen ly les any man failof he g ace of God; les any oo ofbi 
e ness sp inging up ouble you, and he eby many be defiled; Heb 12:16 Les he
e be anyfo nica  o , o  p ofane pe son, as Esau, whofo  one mo  sel of mea sol 
d his bi  h igh . Je  23:13 And I have seen folly in  he p ophe s of Sama ia; h
ey p ophesied  in Baal,
 and caused my people Is ael o e . Je  23:14  Ihave seen
 in he pophe s of Je usalem an ho  ible hing: hey commi
  adul e y, and
wal in lies: hey s eng hen also hehands of evildoe s, ha none  do h e un
f om his wic edness: hey a e all of hem  un o me as
  Sodom, and he inhabi an s
  eof as Gomo
  ah. Je  23:15 The efo
 e hus sai h he LORD of
  hos s conce nin
g he p ophe s; Behold, I will feed  hem wi h wo  mwood, and ma e hem d in he

wa e of gall: fo  f om he p ophe s of Je   usalem
 is p ofaneness
   gone fo  h in o
all he land. 1Ma 1:10 And he e came  ou of hem a wic ed oo An  iochus su  na
med Epiphanes,  son of An iochus  he ing, whohad been an  hos  age a Rome,  and h
e eigned in hehund ed and hi  y and seven h yea  of he ingdom of he Gee
s. Je 9:13 And he LORD  sai h, Because heyhave fosa en my law which I se be
fo e hem, and  have
 no obeyed
 my voice,
 nei he  wal ed he  ein; Je  9:14 Bu ha
ve wal  ed af
 e  he imagina ion of hei  own
 hea  ,
 and af e  Baalim,  which hei
 fa he s augh hem: Je  9:15The efo e hus sai h he LORD of hos s, he God
of Is ael; Behold,I willfeed hem, even his people, wi h wo mwood, and give
hem wa e  of gall o d in .
666 could also be ende ed
600 Tav Ge shayim Resh
  )002+004(  ‫ ת"ר‬60 60 Same
 h 60 ‫ ס‬6 Vav 6 ‫  ו‬he e isno Heb
ew wo d spelled li e his, if i was a name
 i would be p onounced
 a so o  a
su . he e is no Heb ew wo d spelled li e his, if i was a name i would be
p onounced a so o  a su.. Ta sus? As in Paul of Ta sus of Ta sus who was an i-
To ah?

a Ca ica u e of Shaul
Meaning of hese  le e shead,covenan /c oss, ho n, nail. The  ma  of YHWH, spo
 of in Eze
 9, is
 he wo
   d TAV which means a c 
 oss. Is he ma  of he bea

s adi ec coun  e fei  of ha wo d, which efe s o he c ucifixion?  The anic
h is is a coun e fei of he Messiah he ma  of he beas is he coun e fei o
f he ma  of YHWH.    
S ong sConco dance #5516 "Chi XiS igma [ hee xees ig-ma];  22nd,
 h and  obs
ole e le  e  (4742
 as a c oss) of he G ee
 alphabe  (in e media e be ween he 5
h and 6 h le e s) used as numbe s; deno ing espec ively 600, 60 and 6; 666 as
a nume al:

Tanu is used in  he Sc ip u es  f om he  wo d na an  H5414  
 ‫ןתנ‬  nâ han  BDB Defini ion: 1) o give,
 pu , se 1a) (Qal)  1a1) o give, be
s ow, g an , pe mi , asc ibe,    devo e, consec a e, dedica e, pay wages, s
ell, exchange, lend,commi  , en us , give ove , delive
  up, yieldp oduce, occa
 p oduce,
 equi e o, epo
  , men  ion, u e , s e ch ou , ex end  1a2) o p
u, se , pu on, pu upon,  se , appoin , assign,
 designa e 1a3) o e, cons
ma  i
u e 1b)  (Niphal) 1b1)  o be given, be bes owed, be p ovided,
 be en us ed o, be
 an ed  o, be pe
  mi ed, be issued, be published, be u e ed,
 be assigned 1b2)
o be se , be pu , be made, be inflic ed  1c) (Hophal)
 1c1) o be given, be bes
 be given up, be delive ed up 1c2) obe pu upon Pa  of Speech: ve b A Re
la ed Wo d by BDB/S ong’s Numbe : a p imi ive oo
I could also be ansla ed as ano
his d agon
 N% (N % TN) ac: Hi e co:Gif ab: ? A) N % (N % TN) ac:
 ? co: ? ab:? m )
N % (N % TN) - Tan: A la ge un nown sea animal. [f eq. 1] | jv: whale| {s : 85
Numbe s-Shapes,
  sounds, colo s   
 ion o he numbe 7 Sound  is he imp ession p oduced on he ea  by he vi 
b a ions of ai . The pich of he musical  no eis highe  o  lowe
  acco ding as
 vib a ions a e fas e  o  slowe . S u ga  in 1834, fixed he numbe  of vib
a ions fo  each musical no e.
The e a e 7 no es on he musical scale ( he 8 h is he epe i ion of hefi s )
C D E F G A B C Do 264 (24x11) Re 297 (27x11) (33) numbe  be ween wo no es Mi 3
30 (30x11) (33) Fa 352 (32x11) (22) Sol 396 (36x11) (44) La 440 (40x11) (44) Si
495 (45x11) (55) Do 528 (48x11) (33)
The Solfeggio
 scale 1: U =396=9 quean laxis 2. Re=417=3 sona  e fib is 3. Mi=528
=6 a ges o um 4. Fa=639=0
 muli uo um 5. Sol=741=3 ve pollu
 i 6.La=852=6 La -
bii eaum 7. TI - Sanc o Iohannes The Solfeggio Scale Ove  ime, he  pi ch of h
isdia onic scale has changed and somehow Ho owi z and Puleofound he o iginal
pi ch f equencies.
 In he  Solfeggio, "Ti"
 is missing and wha  we call "Doe" was
nown as "U ". He e a e he o iginal pi ch f equencies of hese six no es: 1. U
= 396Hz which educes o 9 [ educing numbe s: 3+9 = 12 = 1 +2 = 3 ; 3+ 6 = 9]
2. Re = 417Hz which educes o 3 3. Mi = 528Hz which  educes o 6 4. Fa = 639Hz
 educes o 9 5.
   Sol = 741Hz which educes o 3 6. La = 852Hz
o 6 They also s a e ha Mi
 is fo  "Mi
  acles" o 528Hz - is he exac f equenc
y used by gene ic enginee s h oughou he wo ld o epai  DNA.
Sounds-Colo s    
Colo  is caused  by vib a ion of  ligh ,sound  caused
 by he vib a ions of ai  . Th
e e is a ela ion be ween he wo, so ha a pa  icula  colo
  co  esponds o a p
a  icula  noe in music.  The e a e seven colo s answe ing o he seven
ounds, and i is found ha sounds which ha monize, co espond wi
  h colo s ha
ha monize. The seven, bo h in music and colo , a e divided in o h ee and fou .
Th ee p ima y colo s and fou  seconda y. Th ee p ima y sounds,  called  heT i-ch
o d, o  common
 d, and fou  seconda  y. Solfeggio Scale
 Ano he   e es ing i
dbi ha he au ho s included  as a musicalscale wi  h wo ds, f om he wo  ofJ
ohn Keely; whe e Keely ela ed he  hues (no pigmen
  s) of ligh ela
colo  ed o
 no es. On
 he "G-Clef" wi
 h "C"
 being he fi s line below he s aff an
d con inuing up he scale and up he s aff: * C = Red = Tonic
* D = O ange = Supe   Tonic * E = Yellow = Median  * F = G een  = Sub Dominan  * G
= Blue = Dominan * A = Indigo = Supe   Dominan , Sub Median
  * B = Viole = Lea

ding Tone,
 Sub Tonic * C = Red = Oc ave Also included wi h his  cha  was ano he
 f om he DinshahHeal  h Socie y: * Red = 397.3Hz Closes Noe: G = 392Hz * O a
nge = 430.8 Closes   e: A = 440 * Yellow = 464.4 Closes
No  No e: A# = 466 * Lemo
n = 497.9 Closes Noe: B = 494 * G een = 431.5 Closes Noe: C = 523 * Tu quois
e = 565.0 Closes  No e: C# = 554 * Blue  = 598.6 Closes  No  e: D = 587 * Indigo =
632.1 Closes No e: D# = 622 *Viole  = 665.7 Closes No e: E = 659 * Pu ple =
565.0( eve se pola i y) Closes No e: A#andE = 562 (bo h eve se pola i y) *
 a = 531.5  ( eve se pola i y) Closes
 No e: G and E =525 (bo h eve sepola
i y) * Sca le = 497.9 ( evesepola i y)  Closes  No e: G# and D = 501 (bo h e
ve se pola i y) F om www.ligh wi his addi ional info ma ion isgleaned:
The Six Solfeggio F equencies  include: * UT - 396  Hz - Libe a ing Guil and Fea
 * RE - 417 Hz - Undoing Si ua ions and Facili a ing Change* MI - 528  Hz - T a
nsfo ma ion and Mi acles (DNA  Repai ) * FA - 639 Hz - Connec
 ionships *
SOL - 741 Hz  - Awa
 In ui ion * LA - 852 Hz - Re u ning o Spi i ual O de 
La ge  p in ou of his g aph
Whensand is h own upon a hin me aldisc, o which  a cho d is a ached  and
sed o vib a e,  he sand will immedia   ely a  ange i self in a pe fec geome ica
l pa e n. The pa e n will vay wi h he numbe  of he vib a ions. These a e ca
lled “Chladni’s figu  es.”
  Mois plas e  on glass o  mois wa e -cloud on igid s
u faces will vib a e a he sound,
 say, of he humanvoice, o  of a co ne , and
will assume foms of va ious inds-geome ical, vege able and  al;some esem
 fe ns, o he s esembling leaves and shells,
 acco ding
 o he pi ch of he
no e. The Pendulog
 is used fo  ende  ing hese vib
 a ions visible
   o he eye 
. A pen is a ached o one end of he pendulum  and he
 pape  o he ohe and h
 a e made
ese  o oscillae a igh angles wi h each o he . Accoding o he vib 
a ions of he sound, pa ens will be  fo med. Thee is a connec ion be ween numb
e s, sound,
 elemen s The ma  of he beas  could be a numbe  (whichco 
esponds o le e s),  a sound,
 a shape, an elemen , o  pe haps even manipula ion
of DNA.
 DNA consis s of
 le e s (numbe
  s), shapes, and pe haps even sound.  The w
o d ansla ed as ma  in Revela  ion is used on
  one o he ime in Sc ip u e efe
ing o man eng aving some hing o ep esen he Almigh y
Ac 17:29
 Then being offsp ing of God, we ough no o suppose ha he Godhead
is li e gold o  silve  o  s one, eng aved by a  and he imagina ion of man.
The C oss
600= Chi  = hee = Ch is os = Chis 60 = Xi = see = xulon =c oss +6 = S igma
= s = S igma  = pie ced, nailed h ough  he hands 666 = Ch is -c oss-pie  ced (im

age of Ch  is on c oss = c ucifix) S ong
 sConco dance #5516 "Chi Xi  igma [ h
ee xees ig-ma];
 h and  obsole
 e le e  (4742 as a c oss) of he G ee  a
lphabe (in e media e be ween he 5 h and 6 h le e s) used as numbe s; deno ing
 600,60 and 6; 666  as a nume  al: -Six hund ed h ee sco e and six.
" [In e es ingly,  he 22nd, 14 h and 6 h le e s of  he Heb ew Alphabe (Tau,Nu
n, Waw) spell anu, "his d agon"]. The G ee ac  os ic he e is ep esen ed by he 
le e s CHI,
 XI, STIGMA,  which a e 666. Each le e  ep esen  s a wo d. Chi  is
he fi s le e  of Ch is os (Ch is ). X (Chi) is an abb evia ion fo  Ch is , viz
. X-mas is Ch is mas.Xi, is he abb  evia  ion le e  fo  Xulon, a imbe  o  ee
(S ong s #3586). Thaye  s New Tes amen Lexicon defines xulon as,  " ha which i
s made of wood,as a beam  f om which anyone is suspended,
  a gibbe , ac oss" (p.
 #3586). Pe e  used  he wo d xulon
 when spea
 ing of he c oss (Ac s 10:39,
 s 5:30,
  Gal. 3:13,  1Pe e  2:24).
 S igma (S ong s #4742) "fom a p ime s izo (
o s ic , o  p ic ); a ma  incised o  punched  (fo  ecogni ion o  owneship)
i.e. (figu a ive) a sca of se vice; a ma  ," i.  e. "pie ced." Acco  ding o Donn 
egan s G ee Lexicon, s igma is "a hole, o  ma  , made wi h a poin ed ins umen
. a ma  of
ecogni ion o  of disg ace. a ma  of infamy. a ma   made  on he hands of pe son
s who had enlis ed as soldie  s" (p. 1150).  Unde  he en y of #5516 (Chi Xi S ig
ma), S ong  s info
  ms us ha #4742  (s igma) is also a c oss. The  efo e, he wo
d, andle e , s igma have a defini e efe ence o being nailed o a c oss, o 
he ma  s/nail-holes f om being nailed o a c oss.

On pages 197 and198 of The Two Babylons, Alexande   Hislop w o e: The same sign
of he c oss ha Rome  now wo ships was used in he Babylonian  e ies, was ap
pliedby Paganism o he same  magic pu  poses, was honou ed wi h he same  honou s
. Tha
 which  is now called  he Ch is  ian c oss was o iginally no Ch
 is ian emble
m a all, bu  was  he mys  ic Tau  of he Chaldeans
 and Egyp ians-- he ue o igin
al fo m of he le e  T-- he ini ial of he name of Tammuz--which, in Heb ew, a
 he same as ancien  Chaldee, as found on coins, was fo  med as in No. 1 o
f he accompanying
  woodcu (Fig.
 43); and
 in E u ian and Cop ic,
 as in Nos.  2 a
nd 3. Tha mys ic Tau was ma  ed in bap ismon he fo eheads of hose ini ia ed
in he Mys e ies, [Te  ullian,  De P oesc ip  .Hoe  e . cap.40, vol.  ii. p.54, and 
No e.The language  of Te  ullian
 ha hose  who we  e ini ia ed by bap  i
sm in he Mys e ies we e ma  ed on he fo eheadin he same way,  as hisCh is ia
ncoun y-menin Af ica, who had begun by his ime o be ma  ed in bap  ism wi h
he sign of he c oss.] andwas  used in  eve  y va ie y of way as
 a mos sac ed s
 To iden ify Tammuz wi
 h he
 sun i was
 joined  some imes o he ci cle of
he sun, as  in No. 4; some imes i was inse 
 ed in he
 ci cle, as  in No. 5. [S e
phen s Cen al Ame ica, vol. ii.p.344, Pla e 2.] Whe he  he Mal ese c oss, whi
 he Romishbishops append o hei  names   as a symbol of hei episcopal   digni
y, is  he le e  T, may be doub ful; bu  he e seems no eason o doub
 ha h
a Mal ese c oss is an exp ess symbol  of he sun; fo Laya d found  i asa sac e
d symbol in Nineveh in such a connec ion as led him o iden ify i wi h he sun.
[Laya ds Nineveh and  Babylon, p.211;  Nineveh
 andi s Remains, vol.  ii, p.446.]
The mys ic Tau, as he symbol of he
 g ea  divini  y, was called " he sign ofli
fe;" i was used
 as  an amule ove  he hea  ; [Wil inson,
 vol. i.
 p. 365, Pla e.
] i wasma  ed on  he official  ga men s of he p ies s,
 as on he   ga m
 s of he  p  ies s of Rome; i was bone by ings in  hei  hand, as a o en of
hei  digni y o  divinely-confe  
 ed au ho i  y. The Ves al vi gins of Pagan
wo e i suspended f om hei  nec laces, as he nuns do now. [Pe e Lafi an, Moeu 
s des Sauvages Ame iquains,vol. i. p. 442.]  On page 199, Hislop says: The e is
ha dly  a Pagan ibe
 whe e he c oss has no been found.The c oss was wo shippe
dby he Pagan Cel slong befoe he inca na ion and  dea h of Ch  is .[C abb s M
y hology,
   "I is a fac
 ," says Mau ice, "no  less  ema  able
  han well-a  
es ed, ha he D uids in hei  g oves  we  e accus
  omed o selec he mos sa
ely and beau iful  ee as an emblem of he Deiy hey  ado  ed,
 and having  cu

 b anches, hey affixed    wo of he la ges of
 hem o he highes pa
he un , in such a manne   ha  hose b anches ex  ended
 on each side li e he a 
ms of a man,  and,  oge he  wi h he body, p  esen ed he appea ance of a HUGE CRO
SS, and on he ba , in  seve  al places, was  also insc ibed he le e  Thau." [Ma
u ice s Indian An iqui ies,]  I was
  wo  shipped in
 Mexico fo  ages b
efo e he Roman Caholic  missiona ies se foo he e, la  ge  s one c osses being
e ec ed, p obably o he "god of ain." [P esco s Conques of Mexico, vol. i., 
p. 242.] The c oss hus widely wo shipped, o  ega ded as a sac ed emblem, was 
he unequivocal symbol of Bacchus,  he Babylonian Messiah, fo  he was ep esen ed
wi h a head-band cove ed wi h c osses. . .
The chape  quo ed f om, above, by Hislop,  closes wih his  foo no e: If he abo
ve ema  s be well founded, su ely i canno be igh ha his  sign of he C os
s, o  emblem
 of Tammuz, should be used in
  Ch  is ian bap ism.
  A he pe iod of h
e Revoluion, a Royal Commission, appoin ed o inqui  e in o he  Ri  and Ce emo
 of he Chu ch of England,
   numbe ing
 among i s membe
 s eigh
 o  enbishops,
s ongly ecommended ha he use of he c oss, as ending  o supe 
  i ion, sho
uld be laid aside. Ifsuch a ecommenda ion was  given  hen, and ha by  such  au
ho i y as membe  s of he Chu ch  of Englandmus espec , how much ough  ha ec
 ion o be enfo
  ced by he new ligh
  P  ovidence
 has cas   he sub
jec ! Remembe wha he Waldenses augh  abou  an ich is . Remembe   ha abou
he yea   1040,  he Pae ines "called   [ he ado a ion of] he c oss  he ma  of he 
beas ." Wha  if i  u ns ou
 ha  he symbol
  of a c oss is li e
 ally used in  "
he ma  of he beas  "? Wha effec  migh ou  eachings  and p ac ice have on hos
e who  will be lef o face ha
 day? The inquisi
  o , AEneas
 Sylvius, who w o e a
his o y of Bohemia said of he Waldenses,  ha :
 Thei  hi 
 class of
d  e o s is
 follows. They con emn all ecclesias
 ical cus oms which hey do
 no ead of in
he gospel,   such as  he obse va ion of
 Candlemas, Palm-Sunday, he  econcilia  i
on ofpeni ens, and he ado   a ion of
 he c oss on  Good-F   iday. They despise  he
feas of Eas e , and all o he  fesivals of Ch is and he sain  s, and say  ha
one day isas  goodas ano he , wo  ing uponholy-days,  whe e hey can do i wi
hou being a en no ice of. (The His o y of he Ch is ian Chu ch byWilliam  Jone
s, volume
 II, pages 34-35) On
  page 500 of volume I, Jones says, of he Pa e ines
 eleven  h cen u y, ha  , "They called [ he ado a ion of] he c oss
 he ma
 of he beas ." The inquisi o  AEneas Sylvius,   quo ed above,
 who came o be  Po
pe Pius II, and  in his
 wo ds, "had an
 exac nowledge
 of he
 Waldenses," and a 
ended many  of hei   ials and execu ions,  w o e in his His o y of Bohemia,  in
he fou een h cen u y, ha : They abho   he holy c oss, because  of Ch is ssuff
e ing heeon. Thei 
   ave sion seems o have
  been a en f om  he se mons of hose
who main ained,    ha he c oss
 being a en away f om Ch is , e u ned of i self 
. They
 say, ha  he wood of he
 c oss is no mo  e han o he  wood:  hey do no a
m hemselves wi h he signof he c oss. They  se no value upon he sepulch  e o
f ou  Lo d, no   of he sain
 s; Ma h. "Woe  o you, Pha
  isees, fo  ye build he s
epulch es of he p ophe s." (The Ecclesias ical His o y of he Ancien Chu ches
of Piedmon by Pe e  Allix, page 255.)
F om Payne  Smi h’s Compendious  Sy iac Diciona y pg 536 “MARK”  A sign, ma  , o
e, indica
  ion,index; asc ip ion,  insc  ip ion;
 i le of a boo , copy of a boo ,
anno a ion; se ing down, commi ing o w i ing; desc ip ion, design, plan of a
house;signing wih he sign of he  c oss; leavened
 b ead ma  ed wi h a c oss=Eu
cha is ic
 b ead; he sign of salva ion I.e.  Bap ism; indexof chap e s
Sign of he c oss
 Jesus ma es he sign of he c oss on all his s
ain s, befo e a ing hem in o heaven
Kundalini (false gif s of he spi i )    
Joh 3:14 And evenas Moses lif ed up he se pen in he wilde  ness, so mus he
Son of Man be lif ed up, Num  21:7 And he people came in o Moses and said, We h
ave sinned, fo we have
 spo enagains Jehovah, and agains you. P ay o Jehovah 
, and He shall u n he se pen away  f om us. And Moses p ayed on behalf of he
  Num 21:8 And Jehovah spo e oMoses, Ma e you self  a fie y se pen , and
se i on a pole; and i shall be ha when anyone  is bi en, when
 he sees i , h
e shall
 live. Num 21:9 And Moses
 a se pen of b onze and i on a pole;
and i happened, if a se pen had bi en any man, when he loo ed o he b onze s
e pen , he lived.
T ee 
Ac 5:30 The  God of ou  fa he s aised up Jesus,  whom you seized, hanging  Him on
a ee. Ac 10:39 And we a e wi nesses of all hings which  He did, bo h in he
 y of he Jews, and in
 Je usalem. They  did  away wi h Him, hanging  Him on a
ee. Ac 13:29 And when hey finished
 he hings having  been w i en conce 
 Him, a ing Him
 down f om he ee, hey laid Him in a omb. Gal 3:13 Ch is
edeemedus f om he cu se of he Law, having become a cu  se fo  us;  fo  i ha
s been w i en, "Cu sed is eve yone having been hung on  a ee;"  Deu .21:23 1Pe 
2:24 who "Himself ca ied up
 in His body ou  sins" on o he ee; ha dying o
sins, we migh live o igh eousness,  of whom "by His wound you we e healed." N
ehush an  2Ki 18:4
 he oo away he high
  and b o e in pieces   he pilla s,
and cu down he Ashe   ah, and
   bea o bi s he b onze se pen ha Moses  made (
fo  in hose days  i was ha he sons
 of Is ael bu  ned
 sac ifices o i ) and ca
lled i Nehush an. (nachash=divine an=d agon, se pen )
Gen 3:4 And  he sepen said o he woman,  Dying you shall no die, Gen 3:5 fo 
God nows ha in he day you ea of i , even you  eyes shall be opened,   and you
shall be as God,  nowing good and evil. Eze 28:2 Son
 of man,
 say o he ule  o
f Ty e, So says he Lod Jehovah,  Because you  hea
  is lif ed up, and you
said, I am a god,  I si  in he sea of gods, in  he hea
  of  he seas; ye you a
e a man, and no God, hough you give you  hea  as he hea   of gods. Eze
 you  a e wise  han Daniel. Eve y one of he sec e hings a e no hidde
 o you. Ac 12:22 And he mass
  of people c ied  ou , The voice
  of a god, and no
of aman! Ac  12:23 And
 ins an ly an angel of he Lo  d s uc him, because  he 
did no  give he glo y o God.   And having been ea en bywo ms,  his soul  wen ou
. Is  his
 he seduc
 ion ha he fallen angels b ough oman ind?  Ano he  fo  m
of he ee of nowledge of  good and evil...deceiving man
 ind in o hin ing hey
could evolve in o “enligh ened” divine beings? Se pen = nachash

S ongs #5172: AHLB#: 2395 (V) 2395) Shn% (Shn%  NHhSh)
 ac: ? co:  B onze ab: ? V)
Shn% (Shn%
 - Divine: To lea n some hing h ough
  divina ion. [Un nown co
nnec ion o oo ;] [f eq. 11] (vf: Piel) | jv:  enchan men , divine, enchan e , i
ndeed, ce  ainly, lea n, expe ience, diligen ly, obse  ve| {s : 5172} m ) Shn%  (
 N-HhSh) - I. Bonze: [A amaic only]
  II. Divina
 ion: [Un nown connec ion o
oo ;] [f eq. 11] | jv: b ass, enchan  men | {s : 5173, 5174}
 cf2) Tsfhn% (Tsfhn
% N-HhW-ShT)
 - B onze: [f eq. 141] | jv: b ass, b asen, fe e s, chain, coppe ,
fil hiness, s eel| {s : 5178} dm) Sfhn% (Sfhn% N-HhWSh) - B onze: [f eq. 1] | j
v: b ass| {s : 5153}
 f1 d ) Esfhn% (Esfhn% N-HhW-ShH) - B onze: [f eq. 10] | jv
: b ass, s eel| {s : 5154}
Common fo m of caduceus…o igin of dolla  symbol? Connec ion o Sa u n, hexag am
"SATURN was also connec ed wi h he min ing of COINS: he was he gua dian of he
TREASURY." (Cavendish, p. 479-80)
EMS symbol
Symbol fo  me cu y
Bu again, Cush, as heson of Ham, was He -mes o  Me cu y; fo  He mes is jus a
n Egyp ian synonym fo  he "son  of Ham."  Cush=Bacchus   
 is a winged s aff wi h wo sna es w apped
 i . I was an ancien 
as ological symbol  of comme ceand isassocia ed wi h he  G ee god Hemes, he
messenge   fo  he gods, conduc o  of  he dead and
 p o  o  of me chan
ec  s and h
ieves. I was o iginally a he ald s s aff, some imes  wi h wings,  wi h wo whi e
ibbons a ached. The ibbons even ually evolved in o sna es in he figu e-eigh
In he G ee myhs, his  cons ella ion ep esened Asclepius, he god of medicin
e, who was so  s illed  he could even aise he dead
In he seven h cenu y, hecaduceus  came o be associa ed wi h a p ecu so   of m
  based  on he  He me ic as ological
  p inciples of  using he plane s and
s a s o heal he sic . Acco ding  o Pi e, he  Caduceus I was o
 iginally a simp

le C oss, symbolising he equa  o  and equincoc ial Colu
 e, and he fou  elemen
p oceedingf om a common cen e. This C oss, su moun ed by a ci cle,  and ha b
y a c escen , became  an emblem of he Sup eme
 Dei y - o  of he ac ive powe of
 a ion and he passive
  powe  of p oduc ion conjoined  - and was app op ia ed
o Tho h o  Me cu y. I hen assumed an imp oved fo m, he a ms of he C oss bei
changed in o wings, and he ci cle and c escen being fomed by wo  sna es, sp i
ngingf om he wand,
 fo ming a ci cle by c ossing
 each o he , and hei  heads ma
ing he ho ns of he c escen ; in which fo m i is seen
 in he hands of Anubis.
The caduceus addi ionally symbolises he fou  elemen s.
 wings symbolize a supe io deg ee of consciousness   and mind. As awhole, 
he caduceus
 symbolizes egene  a
  ion and enligh enmen . I fu  he   depic s he
a unemen
 of he mind of man wi h he Cosmic Mind. He  mes connec ion o sa an Z
 he all powe 
 ful in e vened  saying he  had been wa ching and He  mes should e
u n he ca le o Apollo.  As he a gumen wen on, He mes began
  oplay  his ly 
e. The swee music  enchan ed Apollo,
 and he offe
  ed He  mes o eep
 he ca
 fo  he ly e. Apollo la e  became he g and mas e  of he ins  umen ,
and i also   became one  of his symbols. La e  while He  mes wa ched ove  his he d
he inven ed he pipes  nown as a sy inx  (pan-pipes),
 which he made f  om   eeds. H
e meswas also c edi ed wi h inven ing he flu e. Apollo, also desi ed his ins
umen , so He mes ba  e ed wi  h Apollo and eceived  his  golden wand which He mes 
la e  used as his he alds s aff.  He  mes
 - Ancien Mys e y School Teachings- h
e He me ic O de s - which is lin ed wi hAlchemy of Consciousness   - Moving o a
highe  f equency of hough  - Releasing he He me ic seals
 a he End of Time -
O  he  Illusion  of Time - he  elease of he soul  f  om he physical
 fo m. He mes
was he Mas e  of alla  s and sciences, pe fec  in all
 c af s, Rule 
 of he Th
ee Wo lds, Sc  ibe of he Gods,  and Keepe   of he Boo s of Life, Tho h He mes T 
ismegis us  - he Thee Times, he
 "Fi s In elligence  " - was  ega ded
 by he  an
   Egyp ians as  he embodimen of
  he Unive  sal Mind.
 He mes is nown as he
ic s e The ics e  is an impo  an a che  ype in  he his o  y of man. He  a
 ye he  is no
  . He is he wise-fool. I is
 he, h  ough  his c ea ions ha d
es oy, poins ou he flaws in caefully cons uc ed socie  ies of man.
 He ebel
s agains
 au ho i y,  po es
 fun a he
 ove ly se ious, c ea es convolu ed schemes

, ha may o may no wo  , plays   wi h he Laws  of he Unive  se and is some imes 
his own wo s enemy. He exis s o ques ion,  o cause us o ques ion no accep 
hings blindly.  He appea s when a way of hin ing becomes   ou moded needs
 o be
o n down buil anew. Heis he Des  oye
  of Wo lds a  he same  ime  he savio  o
f us all. He mes and Sau n Plane   Sa u  n and he
  T  ic s e  Sa u n, he g im ea
pe , ules esponsibili ies,  es ic ions, limi a ions,
 and he lessons
 you mus

lea n in life. He does no deny o  diminish  imagina
 ion, inspi a ion,  spi  i ual
i y, o  good fo une, bu he does demand ha  hese hings be given s  uc u e an
d meaning. The a mic lessons  we have
 come o expe
 ience and ove  come in his li
fe ime a e exp essed by Sa u n. Sa u n is a g ea
eache  if you
 allow i  o be so.  you esis
 If  , hen you feel li e you have
n dealing wi h he T ic s e .I a es spii ual ma u i y o move beyond he cha
llenges of he T ic s e  and o emb ace Sa u n he Teache .
Goddess Columbia p esiding ove  he Fede al Rese ve Connec ed o he pilla  of H
e cules
Hapsbu g dolla 
F eemason y connec s he pilla s of He cules o Jachin and Boaz
P o 3:1My son, do no fo ge my law, bu le you  hea  eepmy commands, P o 3
:2 fo  hey  shall add  leng h of days  and  long life and peace o you. P o3:3Me 
 and  u h will
 no fo sa e you, ie hem on you  nec , w i e hem  on he abl
e ofyou  hea  , P o 3:4 and you shall  find favo  and good unde  sanding in he
  of God and man.
 P  o 3:5 T us in Jehovah wi h all  you  hea  , and lean no
o you own undes anding. P o 3:6In all you  ways ac nowledge Him, and He sh
all diec you  pa hs. P o 3:7 Do no be wise  in you  own eyes; fea  Jehovah and
depa  f om evil. P o 3:8 Healing shall be o you  navel  and ma ow o you  bon
 The wo d bones
 in ve  se 8 is ‫ךיתומצעל‬
 which has he  ia
gema  of 666 Keeping
he To ah andle ing YHWH lead you is he  biblical way. Loo ing o be wise is
he coun e fei while following  a false pa h. 33 bones in he human  spinal column

. 33levels  of F eemason
    y, he ul ima e symbol
 man see ing o be enligh ened
. In e es ing ha he wo d fo  commandmen  in Ma hew  22:40 also equals 666.  Th
e man of  sin has been using
   his ve
  se o
  do away wi
 h he To ah fo a long ime
while eaching
 man  o a e a coun
 e fei pa h. Ma 22:40 On hese wo commandme
n s all he Law and he P ophe s hang.
Sa u n & he C oss
 un was a symbol
Sa  of he Sun in he fo m of a Sun-c oss. "The c oss, acco ding
o he alchemis , s ands fo  Ligh ..." - 1124:231
"Of he Babylonian  s a -wo shippe s he ch onicle   Diodo us w i es: To he one
we call Sa u n hey give a special name, Sun-S a  ." - 93:39
"...F anz Cumon
  offe ed...
  Sa u n-Ch onus  ...  he s ange  god Ninub, of whomli 
le moe is nown and ha he was some imes ega ded  as he nigh  ly ep esen
ive of he sun andwas he efo e, in spi e of Ma du , conside ed he migh ies 
of he five plane s ." - 54:29
"Fou  p ima y s eamsof ligh appea ed o adia e f om  Sa u n, dividing
 he Sa
u nian band in o qua  e s. The symbols  of hesefou  s eams a e he sun-c  oss Å
and enclosed sun-c oss. My hically, hese a e he fou  ive s of he los pa ad
ise, hefou winds, and he fou  pilla  s of Sa u n s cosmos. The enclosed sun-c
oss is
 hus he unive sal image of  unifieds a e  on ou  ea  h, fo  eve y
e es ial holy land  was a copy of he ideal ingdom above." - 93:330
 owns, villages and ci ieshave been buil  on he p inciples  of
he Cel ic C oss o  he Sola  Wheel. Wi h he sp ead of he Sun eligion,  emple

s and palaces confo  med o sola  pinciples.  Says Michell, A palace
  e ains
sola  powe  of he empe o  and lie all cen e s of govenmen  h oughou
 he wo
ld,  is app oached by long s aigh avenues  which conduc he powe  h oughou  
he ingdom.  Thus Ve sailles, he sea  of he F ench Sun King, was laid ou li  e
a wheel o func ion  as a sola  cen e ." - 167:54 The Sun-c oss symbolized Sa an 
s  ebellion
 agains God."Thus, we a e dealing wih a ve y se ious fo m of idola 
 y in he symbolism of he c oss as a ep  esen a ion he e of sun  wo ship.  I mu
s also be ecalled  ha his pocess of he fou  divisions  of he celes ial sys 
em is ep esen edno only by he division  of Is ael in o he  fou g oups of h
ee ibes  aound he abe nacle as  ypified  by Numbe  s 10. I mus also be unde
s ood ha  he ve y symbols used
 o deno e hese ibes, such  as he Bull (of E
ph aim), he Lion (of Judah), he  Se pen /Eagle
 (of Dan) and he Aqua  ian Man of
Reuben, a e hemselves epesen a iveof he divisional  symbols of he Cove ing
Che ubs of God’s Gove nmen , ep esen ed in Revela  ion 4:79. These Lion-headed, 
Bull-headed, Eagle-headed and Man-headed c ea ues a e he fou  a changels,  he
Se aphim o  Cove
  ing Che ubs of God’s Gove
  . Thus, by he app
 ia ion
he symbolism
 osun wo  ship,
 we a e see ing o ansfe  he cen ali y of he
au ho i y of God he Fa he  o he Man-headed  Che ub who was Azazel, now Sa an. 
The sun c oss is,
 hus, he symbol of he ebellion. This
 c oss symbolism  is he
n ansfe  ed in o va ious  aspec s of idola y and is hen impo  ed ino Ch is i
ani y wi h fu  he  idola ous consequence." - 1123 1123. "The C oss: I s O igin
and Significance," Ch is ian Chu ches of God:

Nibi u Connec
“Behold  he day is coming,
 bu ning li e an oven and all he p oud, yes,  all who
dowic edly will be s ubble.  And he day which is
 coming shall bu n hem up. Say
s he Lo  d of Hos s Bu o you who fea  My Name he SUN OF RIGHTEOUSNESS shall a
ise wi h healing in HIS WINGS ”
“The symbols of  he Rose  and he C oss a e hemselvesdeeply sugges  ive of Nibi 
uwhich was of en depic edin he fo m of a coss by he ancien   s, as Zechaia S
 chin desc ibes: “The pic og  aphic sign fo  he Twelf h Plane , he “Plane of
he C ossing”, was  a c oss.
 This cuneifo 
 m sign, which also mean “Anu”
  and “div
ine”, evolved  in he Semi ic languages
  o he le e  av, which  mean “ he sign” 
. “This vi al obse  va ion is  of enlos du  ing a gumen sabou he na u e and i
ming of hismy hical plane and i s o bi ."The  ea lies symbol of Nibi u was a
c oss, and his seems inex icably lin ed o i s la e  Messianic  symbolism
  du i
ng he G aeco-Roman e a. Nibi u s ed coun enance pe fec ly fi swi h he Rosy 
C oss  symbol
 used by F eemasons and Rosic  ucians, and is  conneced wi h eso e i
c concep  s such as he  Blazing S a  , he Da  Sa elli e  and he Eigh h Sphe
e  of he Theosophis s.

Max Heindel  Rosic ucian
 (The  Cosmo-Concep
 ion ©1909)  Onpage 515  Heindel discuss 
es “ancien u hs” associa ed wi h Ch is ian  Rosen eu z and he ‘O de of  he
Rosic ucians.’  Heindel
 ha ou  Sun is he physical ligh b inge  ha av
  f om eas
 o wes bu he
  also says
 we have an INVISIBLE

ha also  avels f om eas o wes . Then on  page
 he Max Heindel s a es ha
“Ch is Himself symbolizes he Divine Ini ia e of he Vulcan Pe iod.” Andon p
 391 Max Heindel discusses “THE STAR”  andhow “THE BLAZINGSTAR is eve  he e
o guide HIM.” F om Pages410 & 413 no ice he symbology  of he invisible Sun-G
od (shown below) and how i po  ays he classic Egyp ian winged-disc.   So
 as you
can obse  ve, Heindel’s boo also
 has deep symbolic clues as o he exis ence of
a Da  S a /Nibi u bina y sys em.
  ’ (see image
Masonic ‘Landma  igh ) e ec ed in Massachuse s f om 1763. (Exhibi
F: ‘The His o y & Evolu ion of F eemason y’ by Delma  Duane Da ah ©1954, Page
Sun, Moon, Sa  above emple  wi h wo pilla s. Wha ’s fascina ing he eis he 
ini y indica  ed above he wo-pilla  ed  Enochian a chway consis  ing of he Sun, M
oon and S a . Many esea che s hin he smalle   s a  depic ed
 is Venus, howeve 
I disag ee.He e’s why, if you loo closely a he smalle s a  i is clea ly a
boveone of he wo ‘pilla s of Enoch’and  in connec ion wi h his eseache s C
h isophe  Knigh  and Robe  Lomas w i e he following: Exhibi G)Ch is ophe  K
nigh and  Robe  Lomas (U iel’s
   Machine, ©1999) “King Solomon
 his famous
 a Je usalem on a
  si e ha  was al eady a Canaani e [Gian
 —GJ] saced sanc
ua y, and acco ding o he o al  adi ions  of F eemason
 y s ill in use oday,
 wo  men we e sen o clea  he g ound, hey s uc a s one ha seemed o ma
e a hollow sound.
Upon aising his s one, hey discoveed A VAULT BELOW which was found o be he
emains of an Enochian emple. A wo  man is lowe ed down on a ope by his colle
 and discove
 s [only]  oneof he wo pilla s on which Enoch had eng aved al
l he sec e s of  civiliza ion ha exis ed befo e he flood.”  Page 374. The ead
e should now ha Enoch   was old by an angel named U iel, o p ese ve he sec 
e s of civiliza ion on he wo pilla s because a global disas e  was imminen .
 documens da ing fom he  ea ly 17  h cen u y,  nown as  he old cha ges 
ell how evey hing  dea o man ind exis ed befo e he disas ous Flood  and had
o be econs  uc ed by he suvivo s. Now, Venus is
 usually ep esen ed as a fi
  ed s a
 . The smalle
   s a  shown
   he  e depic s seven
 poin  s, possibly

he efo e i is my conen ion ha he smalle  sun-li e objec isn’ Venus a
 I ’s he‘missing  s a ’ above  he ‘missing
 pilla ’ of Enoch. I conclude  ha
he sa -li e objec boldly e ched  on he Masonic
  symbolizes he ‘cau
se’ of he disas  ous Flood.
 he -wo ds his is he “Sun ofRigheousness”—o 
u  sola
  sys em’s celes ial in ude . The  F eemason’s blazing  sa , he Tibe an
Bal S a  and yes, he  Lemu ian Sun Disc nown as Nibi u. he la e Fa he  Malachi
Ma  in (an  ex-Jesui  P ies who  no doub ubbed shoulde s wi  h Rosic  ucians in
his life ime) said o a well-
 ican  adio pe sonali
 y, A  Bell, in an
in e view I pe sonally lis ened o bac in ’97  o  ’98. “ he sign will be in he
fo m of a Red C oss and eve yone will see i ”
To signify change  and heald in a new age.Simply pu, he ‘Rosy C oss’  of he R
 uciansis he celes ial ‘Red C oss,’ he ‘Ch is S a ’ and
osic  yes, he ‘Sun of
he Magi’ nown  as Nibi u.. “God,  you  Fa
 he  , sends he sun o shine upon  you.
God,you  Fa he , can also  send he sun o bu n you. A SECOND  SUN lies ou in y
ou  a mosphee [sola  sys  em],  he Ball of
 Redemp ion. I  epea , My
 child en, i
 is no a my h,
 no  a s o  y; i is
 a fac .” The Vi  gin Ma  y gave his vision o
he devou Ca holic, Ve onica Lue en on Decembe  31, 1974.
Rose C oix
is he La in pa allel o YHWH
F a. Thomas D. Wo el, VII
www.geoci hens/2092/pape
  3.h m   
The c oss is asymbol ha is abou as unive sal and ancien  as anysymbol  ha
has eme ged ou of man s psyche. The c oss symbolizes he  mee inga igh angle
sof ho  izon  als and
 pe pendicula
 s. Fo  ces going  in qui e opposie di ec ions b
u mee ing a a cen al poin ,
 a common
 g ound. I can
   symbolize he union ofop
 es and he dualism  in na u e.  I can be he  ou s e ch a  che
 ypal  man wi h
he infini e possibili ies  of g ow  h being immo
  al. I
 ep esen s
 e e nal life.
The c oss can symbolize
  decen  of  Spi i in o ma  e . I is he in e sec io
nof he levelof ime wi h he E e ni yof he Spi i . The c oss is he axis  of
he cycle of he  yea  whose spo
 es a e  he equinoxes  and sols ices.
 I is he c
oss oads  whe e he fou  di ec ions mee . In a Ch is ian sense he
 c oss signifi
es accep ance  ofsac ifice, suffe ing, and dea h as well as immo   ali y. The e i
s a legend
 ha he  c oss of Ch  is was  made ou ofwood f om he T ee of Knowle 
dge, he cause  of he Fall,
 ma ing  i he ins umen of Redemp ion. In he Egyp 
 my hos he  c ux ansa a o  -a ype of c oss - was a symbol of life,immo   al
i y, and heal h. I is held by he gods and  goddesses. I also
  ep  esen ed
 he u
 of Isis and Osi
  is. Nume  ologically,
 he c oss is some  imes  ep  esen ed by
he numbe
 . Wi hin ou  own  eachings: "No.4  is he Mys
 ic numbe  , and indic
a es he ope a ive influence of he fou    elemen s. Unde  his numbe  , o  he geo
me ical squa e,Py hago as communica   ed he Ineffable
 Name of God o his chosen
 In he Heb ew
 alphabe he las le e  is called  Tav. And Tav means
"ma  " o  "c oss" and i s o iginal fom was   w i en much li e
   an h o  c oss.
could go on wih many moe examples bu I hin we can see ha he c oss ansc
ends human cul u e in bo h
ime and  space. I isa symbol ha ies us all  oge he  as a B o he hood of Man
ind. I is a symbol ha goes o he vey oo of ou  being. The ose (La in, 
osa, in  G ee , hodon)  also is a symbol ha has a ich and  ancien his o y. And
li e he c oss, i can have pa adoxical meanings.
 I is  a once a symbol of pu 
i y anda symbol  of passion, heavenly pe  fec
 ion and ea  hly passion; vi giniy
and fe  ili y; dea h and life. The ose is he flowe  of he goddess   Venus  bu a
  he blood of Adonis
 of Ch
 is . I
 is a symbol
   of ansmu
 a ion -  ha of
a ing food f om he ea  h and ansmu ingi in  o he beau iful
 f ag
  an ose.
The ose ga  den is a symbol of Pa adise.  I is he place of he mys ic ma iage
.In ancien Rome, oses we e gown in he fune a y ga dens o symbolize  esu e
c ion. The ho ns have ep esen ed suffe ing and sac ifice as well as he sins o
f he Fall f om Pa adise. The ose  has also been usedasa sign of silence and  s
ec ecy. The wo d sub osa "unde  he ose" efe   ing  o he demand
  disc  e io
n wheneve  a ose was hung  f om he ceiling a a mee ing. In he
 Mys e  ies  oses
we esac ed o Isis. I is also he flowe of he  son Ha poc  a es o  younge  Ho
us, he godof silence. Nume ologically,   ose ep esen s he numbe  5.
he  This
is because hewild osehas 5 pe als. And he pe als on oses a e in mul  iples
offive. Geome   ically, he ose co  esponds wi
 h he pen  ag am and
 pen agon.
u  eachings  s a e: "No.5  is he emblem
 of Heal h and Safe y; ...i
 ep esen s S
  i and he fou
  elemen s." The Py hago ean b  o he hood  used he
  pen ag  am as
 of hei  school. The numbe  five  being associa  ed wi h he ose  has  l
in ed hem wi h he 5 senses.In an absolu  e sense  he ose
 has ep  esen ed he
 awa  eness of being h ough he developmen  of he senses. The Symbolis
m of he Rose-C  oss  The basic ose c oss symbol  is ha ofa ose  appended
  o h
e junc ion of he wo lines of he c oss - he cen e  poin . Bu he adi ional 
Rosic ucian symbol is a c oss of 6 squa es whe eon isa ed ose  of five pe als
. The c oss is of 6 squa  es fo  a numbe   of easons. I ela  es he coss o he
numbe  six  which is he numbe  of he T  ee of  ife Sphe
   e o which i co espon
 (See  he T ee of
 Life diag
 am in he appendix) ha is, he Sphe e of Tipha 
e h(Beau y) also nown as he Sphe e of he Sun. The c oss of sixsqua es isal 
so he unfolded cube of six faces.   pe fec cube
The  has
 been used o ep esen 
he Holy of  Holies since Old Tesamen imes.  We now  he abe nacle was 10 cubi 
s in leng h, b ead h, and heigh . The Sanc um Sanc o um  of Solomon s Temple  li e
wise was cubically shaped using he measu  e of 20cubi s (666). In Revela ion (2
   he New Je  usalem is li ened o a pe fec cube of pu e gold. Goldis e
 ed o he
 cube,   c oss, and Sun
 sphe e fo  a numbe  of easons. Gold is he me
al associa  ed wi h he sun.
   Bu also Qabalis ically, he cube unfolds  o a c os
s of six; his means ha he uni s a ound  he  c oss ( he pe ime e  ) add  up o 1
4. The Heb ewwo d zahab means gold and hele e s of  he wo d add   o 14 (Za
in + Heh + Be h o  7 + 5 +2 = 14).Inaddi ion, all hese symbols ha co espo
nd o six co espond geome ically o he hexag am.
Genesis of he Cosmos Paul A. LaViole e pg 177  “Seve al ey aspec s of his phy
sics of cosmogenic p ocess a e summa ized  in he Rose C oss, an emblem consis in 
g of a single ci cula  ose a he cen e  of an equal-a med c oss. Du ing a lec
u e in1785, Alessand   o Caglios o,  a enownedSicilian schola  of he eso e ic,
epo  edly s a ed ha he ancien magi wo e he Rose C oss a ound hei  nec s
on a golden chain.
I s o igin was a  ibu  ed o he god He mes-Tho  h,founde   of he O de  of he M
agi. I was said ha fou  le e s we e wi en be ween he b anches  of he c os
 each le
  e  exp 
 essing a mys  e y of na u e. Acco
 ding o Caglios o, hese le
e s, a en f om he 22 cha ac e  “Alphabe of he Magi a e as follows:
So as no o eveal his saced wo d o he p ofane, he  magi eplaced  hese le
e s on he Rose C oss wi h he fou  zodiac figu es  ha compose he sphinx. The
bull (Tau us),lion  (Leo), eagle (Sco 
 pio) and  wa e  bea e  (Aqua  ius). Themea 
nings asc ibed o hese  fou  sac ed le e s of he magialphabe co espond   o
he fou sac ed Heb ew  le e s yod he vav he. Acco ding  oSefe Beeshi  , hese 
fou  le e s designa ed he divini y and we e said o con ain he ey o all he
 divine as well as human. Yod signified he masculine  uni y p inciple;

 he femine duali y p inciple; vav, he dynamic lin ing  o  uni
 ing of hese
ac ive and  passive
 p inciples; and he second he signified   ansi
he  ion f om o
ne wo ld o he nex . The  Rose C  oss also  ela e
  o his c 
 ea ion  heme. Thec o
ss signifies  he implici  o de , yod-he-vav. Li e he Egyp
 ian an h and Tibe
   jes, i
  he c ossing
 and coupling
  of  he wo
  p ima y e he
a ion  s eams, ha unique junc u e in he e he  ansmu a ion ne wo ha giv
e bi  h o ou  physical  unive se. The ose, which   is supe imposed   he c oss,
appaenly signifies he highe  -level manifes
 a ion ep  esen
 ed by he secondhe
. Li e he blooming  cosmic lo us
 of Egyp ian and Hindu my
 hology, i ep esen s
he physical
 cea ion.
 Applies   o spi  i ual evolu ion, he Rose C oss also signi

fies he ebi   h of he spi i in o he af e life. The c
 own of he
 magi is he
sign which he magus deco a ed himself when he eached he highes deg ee of ini
ia ion.
Talismans of he Magi "Theoph as us Pa acelsus evived,  in he  XVI h cen u y, h
e ancien
  doc  ine of Talismans, which he claimed o be able o use successfully
in he ea men of illnesses
   and acciden
 s. This medical doc ine,  de ived f o
m heCabala, o sec e adi ion of he Jewish abbis,  was  said o  bo owed
f om he ancien occul sciences of Chaldea and Egyp  . The alisman ( silmenaia)
 an image, a figu
   e, and was eng
 aved in he fo
  m of an emblem o  symb
olon me als consec 
 a ed o he genii of he seven plane s.
  This magical
 as ha
d o beca iedou a a fixed  ime of a ce
  ain day, wi  h he fi m in en ion of
 ac ing
 o he alisman
 he beneficen
  influence of he genius which was inv
o ed, whe he  fo  heal h o  any o he  p o ec ive measu es...
The Talisman of Sa u n Talisman of Jupi e  The Talisman of Ma s Talisman of he
Sun Talisman of Venus The Talisman  ofMe cu y The Talisman of he Moon "These  a
 he p incipal
 adi ions have
 been p ese ved fo  us by he mos
 monumen s of he highes magical  a  and by he mos eliablea chaeol
ogis s in his ype of esea ch. These alismans a e ecommended unde   he name
 Te aphim  by he Heb ew Qabalis
  s of he Middle Ages, who eplace he names of
he plane a y Genii of Egyp by hose of: O iphiel (REMPHA), Zacha iel (Pi-Zeus
), Samael (E  osill), Michael (Pi-Rh3),  Anabel
 (Su o h), Raphael  (Pi-He mes) and 
Gabiel (Pi-Ioh). These Cabalis s add ano he  seven alismans o which hey  a
ibu e he powe  of conju  ing he influence  of sevendemons who, acco ding o h
ei  doc
  ine, sha  e
  wi h he seven  plane  a  y angels
  he gove nmen of hedivine
c ea ion.Agains  he angel of Sa u n
  hey se he demon Nabam; agains he ang
el ofJupi e  he demon Acham; agains  he angel of Ma s hedemon Namb o h; aga
 he angel  ofVenus hedemon Lili h o Naemah;  agains he angel  of Me cu y
he demon As a o h o  Tha  hac; and  agains he angel of he Moon he demon Sa
 See Judges
 xvii and xviii in he Bible.  The Te aphim  appea  o co espond
o he se pen images  o  se aphim. which
 in u n a e said
 o de ive f om he Kabe
i iAssy ian divini  ies wo shipped a Heb 
 on (Beni Ana
 ). The
 Daimons o  male sp
i i s of he plane s a e now given  by eso e  ic s uden s of he Qabala as: Adonai
=sun, Evoe=Moon. Saba=Ma 
 s, As aphoi=Me
  cu  y, Eloi=Jupi e . Ou
 aioa=Venus and Il
de-bao h, o  acco ding o he Ophi es JAHWEH=SATURN." "Now,  he name SATURN
Chaldee isp onounced  Sa u
 ; bu , as
 eve y Chaldee schola
  nows,  consis
 s only
 fou  le e s, hus - S u  [ed. S a ?]. This name con ains exac ly he Apocaly
p ic numbe ." (Hislop, p. 269) S = 060 T = 400 U = 006 R = 200 = 666
The C oss  is connec edwi h he S a  of David   
The Kenies who claim  o have descended f om Cain  wo e he ma  of he Tau Coss
, he le e  of Sa un, on  hei  fo eheads. "In  his ove lapping fo m [ heS a
of David] is he ma  of he double  messiah:
 he p ies ly ... messiah and he i
 As such
 i is he only
  ue  sign of Jesus, and i ca  ies he ex
a meaning as being he ep esen  a ive of he BRIGHT STAR  OF DAVID  S LINE THAT
AROSE IN THE MORNING. If he S a of David is a symbol of he unified  messiah-sh

ip of  Jesus,
 i should be he ma  of Ch is iani
 y. Then he ques  ion has o be,
wha is hesymbol  of Judaism? The answe  is he c oss. This is he ma  of he
TAU  and
 i is his shape ofc oss upon which Jesus was c ucified. The TAU was
he ma  of Yahweh... he Keni es bo e ON THEIR FOREHEADS long befo e Moses came 
ac oss
 hem in  he wilde ness... " - The Hi am Key (162:140-141) “TAU... [is h
e] le e  of Sa u n...” Is ael Rega die, The Golden Dawn (153:215)
The  numbe fo Sa u n is666, suggesing ha he ma  ofCain was a p 
 he ma  of he beas— he six-poin ed s a  eceived
o o ype of  by hose who will
wo ship he god Sau n du  ing he Golden Age of Sa u n , he occul millennium
(which will be sho  ened o 3 1/2 yea  s). Some Jewish sou ces also say he ma 
of Cain was he Seal of Solomon o  S a  of David.
Hexag am

Eve y man
 and woman is a sa . 
— Aleis e  C owley The Boo of he Law
Vi uvian man Shape,  sound, numbe  "I is in he wo  of  D . Hans Jenny ha we
can begin osee he ela ionship  of fo m and sound in he physical  wo  ld. Jenny

’s expe imens have shown ha sound  f equencies have he p opensi y o call in
o a angemen andom,  suspended pa  icles, o  o  o ganize emulsions
 in hyd o dyn
amic dispe  sion
 in o o de ly, fo mal, pe iodic pa e
ns. In o he  wo ds, sound i
s an ins umen  h ough
 which empo  al f equency
 pa e ns can
 become fo mal spa
ial and
 geome ic
 pa e ns." F om
 Sac  ed Geome
 y by Robe  Lawlo. D . Hans Jen
ny exensively sudied he ela ionship be ween wavefo ms and ma e ,how sound 
 a ions affec and c eae physical
vib  fo m. He would send cons an pi ches in o
ma e ials such as a dople of wae , and  a hin su face cove edwi h licopodium
 , as
 well as o
 he s. When he pi ch soundedi would c ea e inc  edible ge
ome ic pa e ns in he subs ances. They would loo li e pen agonal s a s, hexag
onal cells, spi als, leaves, and complex Mandalas.
One in e es ing fac ela ed o D . HansJenny s wo  a e he Yan as  used in an
 Vedic  and Tan ic p ac ices. A Yan  a is a ype of  Mandala  ha co espond
s o a pa  icula  sound,  (Man a) which in u n
 ela es o a pa     ene gy (
 by a dei y o  aspec of god). When
  sounds we  e pu o simila 
ess as D . Hans Jennys hey we e found o c eae hei  co esponding  Yan a ex
ac ly.  One example is ha  of he
 sound OM and i s co  esponding    he Sh 
Yan  a,
i Yan a. Mode n biochemis  s, as  ophysicis s and yogis all
 ag ee
 ha a he mo
lecula  level of eali y, ou  bodies a e sys ems of vib a inga omic pa icles.
Each pa  of ou  body, each cell, gland  and o gan  esona  e wi  h diffe en f eque
nciesand hence   can be said o have i s own pa  icula  eyno e. In a ve y eal s
ense hen, a he ve y co e of  ou  being, we a e composed
   of sound.
 Being compos
ed a ou  co eof vib a ion  i would ma e
 sense ha he vib a ions a ound  us wo
  have impac  on us, bu how? Th  ough  he p  inciple
 of  esonance and en ainme

n , wo objec
 s con aining simila  vib a ional
  ma eup a e said o be in sympa
ic viba ion, o esonance. The body as a oal sys em vib   a es a a a e of ap
p oxima ely 7.8 o 8 cycles pe  second  when  i is mos na  u al and elaxed.  The
alpha b ain waves, whichco   espond o a s a e of  elaxa ion, a e also in he 8
pe  cycle ange. The Ea  h i self vib  a es a he same vib a ional
 f  equency
8 cycles
 pe  second. The ne vous  sys em  of each life fo m is a uned o his fun
 al f equency. We vib a e a a ce
 ain f equency,
  he ea
  h vib  a es a a c
e  ain f  equency,
   sac ed geome ic pa e ns vib a e a a ce  ain f equency, so d
oes i follow ha he c op fo ma ions a ec ea ed  by specific
  sound f equencies
? AsD . Jenny discove ed in his expe imen s, as he pich wen highe   in f eque 
ncy he pa e ns became mo e and mo e complex, much in he way  ha cop fo ma i
 have g own mo e complex ove  he yea s. The basis of Yan
ons  a ope a ion is som 
e hing called "shape ene gy" o  "fo m ene gy". The idea is ha eve y shape emi
s a ve y specific fequency and ene gy pa e n. Examples of old  beliefs in shape
ene gy a e he
 Yan  as and  Mandalas  of eas e n philosophies,  he s a 
 of David,
he five poin ed  s a  (pen agon), he Ch  is ian and
  Cel ic c osses, he py amid
s and so on. Ce  ain
  powe s  ae also asc  ibed o he va
   ious shapes. Basically
Yan as a e sec e eys  fo es ablishing esonance
 wi h he  benefic
 ene gies of
 he mac  ocosm. Ve y of
  en he Yan as can pu us in con  ac wi h ex emely
a ed ene  gies and en i
 ies, being
 of invaluable help on he spi i ual pa
 h. A e
he c op ci cles  “Yan  as in he
 fields”? And a e hey a ool fo  plane a y heal
ing? Cyma ic pa e ns,  D .Emo o’s f ozen wae  and nume ous  na  u al geome ies
an alisingly  demons  a e he mo phology  of he cosmos and ha consciousness   ca
n e-mould
 he ma e ial wo
 ld. The S
  a  of David is
 an Alchemical  ep  esen a ion
of he Quin essence [i] he fo  ce  ha con ols he essence of o  ganic life. Th
is would  lend Solomon’s
 Seal  ( he S a  of David)  a mo  e p  ofound level of meanin 
g. Isi a delibe a e geome ic  desc ip ionof he life fo ce? [i] The alchemis
s of he Middle Ages used fi s and fo emos as a gene al symbol
ep esen ing he a  of alchemy   and secondly asa sign fo  combina ions  ofwa e 
and fi e. Combined hese wo iangles  fo med he symbol fo  fi e wa e, he es
 o  spi i us  of wine: alcohol.
  I was also used as a sign fo  quin essence, 
he fif h elemen . Available    a h p://
 ml The S a 
of David is used by occul is s o ep esen “wine”. Whowas he god of wine? Bac
chus/Dionysus. His ivy ma  was b anded on Jews du ing he ime of Maccabees.

666 -"S a  of David?"   
Occul sou ces eveal he Ma  of he Beas (Lucife ).
The g ea seal (ma  ) of Lucife  is he six-poin ed s a .
"I" Sail wi h he Seal by John M. Tapia *I*am  ha I am he *I*as I am in you a
s I am in all hings.  *I*give you my peace o man ind my peace he peace of *I*
*I* made heaven fo  hose who a e wo  hy o be awa e of all of  ligh *I* made yo
u because of love, you a e my family of he g ea e  whole of he unive se. MY SY
Did he sa  of David  o iginae wi h King David? O  pe haps a false Messiah? The
Thi  een h T ibe A  hu  Koes le  pg 136
Pg 137
Pg 137
Yahshua is he lily of he valley Son 2:1 I am a ose of Sha on, a lily of he v
S ongs
 #7799: AHLB#: 1481-J (m)  1481)
 ShSh) ac: ? co: Whi e ab:  ?: The
pic og
 aph s is a
 pic u e of he wo f on ee
 h. The whi eness of
 he ee h. T
he whi e hai  of he olde  men. (eng: six - wi h he exchange of he x and sh, s
es is Spanish)A) Ss% (Ss% ShSh) ac: ? co: Linen  ab: ? m/f ) Ss%  (Ss% ShSh)- I.
 As whi e. [df: yss] II. Ma 
ble: As whi e. III. Six: [Un nown connec ion
o oo Also meaning  six y when w i en
 in he plual
 fo m -   ni s in A ama
miss o
ic] [f eq. 322] | jv: linen, six, six h, six y,  h eesco e| {s : 8336,  8337,  83
46, 8353, 8361} fm/f) Iss% (Iss% Sh-ShY) - Six h: [f   eq. 28] | jv: six h| {s :
8345} jm) Nfss% (Nfss% Sh-ShWN)
 - Joy: As b igh
 wi h chee . [df: NwVV] [f eq. 2
2] | jv:joy, gladness, mi  h, ejoicing| {s : 8342}  E) Ass% (Ass% ShShA) ac: ?
co: Six h ab: ? Ass%  V) Ass%
 (Ass% Sh-ShA) - Six h: To give a six h. [f eq. 1]
(vf: Piel) | jv: six h| {s : 8338}
H) Ess%(Ess% ShShH) ac: ? co: Six  h ab: ? V) Ess%  (Ess% Sh-ShH) - Six h: To giv
e a six h. [f eq. 1] (vf: Piel) | jv: six h| {s : 8341} J) Sfs% (Sfs% ShWSh) ac
: ?co: Whi e ab:  ? mm) Nsfs% (Nsfs% ShW-ShN) - Lilly: A whi e flowe . [f eq.  15
] | jv:  lily| {s : 7799} L) Ssi% (Ssi% YShSh) ac: ? co: Old ab:
 ?: The whi
 e ha
i  of he olde  men. m ) Ssi% (Ssi% Y-ShSh) - Old:[f eq. 1] | jv: age| {s :34
86} m b ) Sisi% (Sisi% Y-ShYSh) - Old: [f eq. 4] | jv: ancien  , aged, old| {s :
3453} M) Sis% (Sis% ShYSh) ac:  ? co: Ma  ble ab:
 ?: A whi e s one. m ) Sis% (Sis
% ShYSh) - Ma ble: [f eq. 1] | jv: ma ble| {s : 7893}
Yeshua says, "I am come in my Fa he  s name, and ye eceive me no : if ano he  s
hall comein his own name, him ye will eceive"(JOHN   5:43). Num 24:17 Ishall se
e him, bu no now; I shall behold  him, bu no nea . A sa  ma ches ou of Jaco
b, anda scep e  shall ise ou  of Is ael
 and shall  dash  he co ne sof Moab, an
d b ea down all he sons of umul . Ma 24:30  And
 hen he sign of he Son of M
anwill appea  in  he heavens. And hen all
 he ibes of he land will wail. An
d hey will see he Son  of Man coming on he clouds of heaven
 wi   and muc
h powe
hglo y.  Dan. 7:13
 Ma 24:31
 And He will send His angels wi h a g ea
 sound of a
umpe , and   hey will ga he  His  elec f om he fou 
 winds, f om he ends of
he heavens o hei  ends. Is heS a of David a coun  e fei sign of he
 ue Mo
 The Hexag am o  six-poin
 ed s a ,
 is a po
 en symbol
 of  he in e ac ion
of he Divine wi h he mo   al, of God wi h Human
 ind. I has pa  icula  signific
ance in Judaism as he S a  of David. The S a of  David, o  magen David( Shield
  David ),
 is  a s ong  symbol of Jewish
  iden  y, and as ahexag am i ep ese
n s heine ac ion of he Divine wi h he mo  al. I ge s i s namef om he a
di ion ha David ca  ied a hexagam-shaped shield du ing hisdefea of he gian
Golia h. I has s ong lin  s wi h
 he Kabbalah,
 and is some imes nownas he
Seal of  Solomon
 o  he Cea o  s S a . When
 he S a of David  is called he C ea
o  s S a , he six poin s each ep esen s a day of he wee and he cen e  co 
esponds o he Sabba h.
The Hexag am is commonly
 he s a  of David. David in ancien heb ew The  m
eaning of he dale is doo , he  meaning  of he vav is  nail. The meaning
 of his
symbolwhen i is combined is he doo  o heaven  and he
 doo  o ea
  h is  combi
ned by he "Messiah"
 who comes o ule  he ea  h as he ing ofman  ind wi ha 
odof i on, jus as David did. The"S a  of David"   is a symbol ha ep esen s
ha he adve sa y is going o y ocoun e fei he following  p ophecy of Isaia
h Isa 22:21 And I will clohe him  wi  h you   obe and will fas en you sashonhi
m. And I will give you  au ho i yin o his hand. And he shall be a fa he   o he
ones living in Je usalem and o he house of Judah.   Isa 22:22 And he ey of h
e house of David I will lay on his shoulde , so ha he opens, and no one shu s;
and he shu s, and no one opens. Isa 22:23 And I will d ive  him as a nail in a s
u e place;
 and he shall be fo  a  h one of glo  y o his
 fa he  s house.
 Isa 22:2
4 And hey shall
 hang on him all he glo  y of his fa he  s house,  he offsp ing
and he offshoo s, all  small vessels, f om vessels of
  cups even   o all vessels o
fja s. Isa 22:25 In ha day, says Jehovahof Hos s, he nail ha  is d iven in
he su eplace shall be emoved, and be cu down, and fall. And he bu den ha
was on i shall be cu off. Jehovah has spo en.
“In e ospec
 , he six-poin  ed s a  was an Egyp  ian occul
 symbol which  King So
  adop ed when he wen in o idola y and wi chc af
 and buil  an al a  fo  A
sh e o h (s a). I was  seen  in A ab
 associa ions wi h Jews (and
 hese  e obvi
 ill he 16 h cen u y and he influence  of he Cabalis Isaac L
u ia o he 17 h cen u y when  Maye  Amschel Baue  used i on his doo . Then
 he  c
hanged his family  name o Ro hschild,  meaning ed shield, inco  po a ing i in o
his family’s
  coa of a ms. Finally, i became he insignia fo  Zionism.” – The S
ix-Poin ed S a , 211:51-2
“This Chosen One  of God  is chosen f omabove o demolish  he senseless fo ces mo
ved by insinc and no eason, by b u ishness and no humanness. These fo ces..
.have ove  h own all
 of social o de  o e ec on  he uins he hone of he King  of he Jews;
bu hei   pa  will be played  ou he momen he en e s in o his ingdom...  “Then

will i be possible
 fo  us o say o he peoples of he
  wo ld: ‘Give
 han s o
 and bow he  nee befo e him who bea s on hisf on  he sealof hep edes in 
a ion of man, o which God Himself
 has led his s a  ha none ohe  bu He  migh
f ee us f om all he befo  emen ioned fo ces and evils.’”  – P o ocols
 of he Lea
ned Elde
 s of Sion
 (P  o ocol 23), 799 1. The  6-poin  ed s a  is no a Jewish
bol,bu an Egyp ian symbol which Is ael adop ed in he wilde ness due o hei 
apos asy
 he fi s face is eng aved...a pen ag am o  a s a  wi h five poin s. On he
o he  side is eng aved a bull s head enclosed in a SIX-POINTED STAR, and su oun
ded by le e s composing  he name REMPHA,  THE PLANETARY GENIUS OF SATURN, acco d
ing o he alphabe of he Magi." (Ch is ian, p. 304-5)
The mos  impo  an of he Ti ans was C onus,  in La inSa u n. The Roman  god  of a
g icul u e conce nedwi h hesowing of he seeds.  Sa u n is  named
  af e  he
an god  Sa unus ( ha became he
 namesa e of Sa u day),
  ed o he G ee K o
 ( he Ti an fa he  of
  Zeus) he Babylonian
 Ninu  a and o he Hindu Shani. Sa
u n s symbol ep esen  s he god s sic
 el. In memo y of  he Golden
 Age of  man, a
my hical age whenSa u nwas said  o have uled,
 a g ea
 feas  called  Sa u nali
a was held du ing he win e  mon hs a ound he  ime of he win  e  sols ice. In B
 he was
 called Ninib  and was an ag icul ual dei y.Sa u n,  called
 C onus
by he G ee s, was, a he dawn of he Ages of he Gods, he P o ec o  and  Sowe 
of he Seed and hiswife, Ops, (called Rhea by he Gees) was a Ha ves Helpe 
.Sa u n was one of he Seven Ti ans o  Numina and wi h hem,  eigned sup eme in
heUnive se. The  Ti  ans we  e of inc edible size
 and s  eng h and held  powe  fo 
 un old ages, un il hey we e deposedbyJupi  e  . The Romans said  ha
 when Sa
u n’s  son,  Jupi e  (go Zeus)  ascended o he hone, Sa u n fled o I alyand b 
ough in he Golden Age, a ime of  pe fec peac and happiness,  which lased as
long ashe eigned.  In
 memo y of he Golden Age, when Sa  u n eigned
 in I aly,
 g ea feas
   of Sa u nalia was
 held  eve y yea
  du ing  he win e .
 The idea of
i was ha he Golden Age e u ned o he ea  h du ing he days i las ed.
C onus The gian
 s sp ang fo  hf om his blood. Conus was lo d of he unive se,
wih his sis e queen, Rhea  (la . Ops). His son, hefu u e ule  of heaven  and e
a  h, whose name in G ee is Zeus and in La inJupi e ,  ebelled agains him.  Ze
us punished his  conque  ed enemies by bounding
 hem in
 bi e  chains benea h he
wide-wayed ea  h, as fa  below  he ea  h as ove  ea  h is heaven, fo  even
 down lies Ta  a us. Ninu  a-pg 326 P obably p onounced Nim  od and Enu  a a i
 ian wa
  io -god,
  oic winne  of many famous vic  o ies, god of ag icul
u al and pas o al fe  ili y. Son of Ellil. Assimila ed  wi h Ningi
 su. Temple E-
 ila, chief sh ine pe haps in Nippu  . Leade  of he Anunna i in Anzu. Epi
he: ‘avenge /champion  of Ellil’.      
Ac s 7:37-43 This is ha Moses... o whom ou  fa he s wold no obey, bu h us
him f om hem,  and IN THEIR HEARTS TURNED BACK AGAIN   INTO EGYPT... And hey made 
a calf
 in  hose days, and offe  ed sac
 ifices un o he  idol, and ejoiced  in he
wo  s of hei  own hands.  Then God u ned, and gave hem up o wo ship he HOST
OF HEAVEN: as i is w i en in he boo of he p ophe  s, O ye house of Is ael,
have ye offe ed o Me slain   beas s
 and sac  ifices by he space of FORTY YEARS IN
THE WILDERNESS? Yea, ye oo up he  abe  nacle  of Moloch, and he STAR OF YOUR
GOD REMPHAN, figu es which yemade o wo ship  hem:
 and I will ca y you away be
yond Babylon. Amos 5:26-27 Bu  ye have bo  n he abe  nacle of   Moloch, and C
hiun (Remphan) you  images, he STAR  OF YOUR
 which ye made  selves. T
o you
he efo e, will I cause you o go in o cap ivi y beyond Damascus, sai h he Lo d.
B own D ive  s B iggs
 ‫ ן‬î yû n BDB Defini ion: Chiun   o  “pilla ” 1) p obably a s
 = “an image”
a ue of he Assy  ian-Babylonian
 god of he plane Sa u n and  used o symbolise  I
s aeli e apos asy Pa  of   Speech:  noun p ope 
  dei y A Rela ed Wo d by
 BDB/S ong
’s umbe : f omH3559  Foo no e in he JPS poc e edi ion  of he Tana h on  Amos5:
26 "as  al dei y Sa u n-R. Isaac Ca  o says all he as  ologe s  ep esen ed Sa u 
n as he s a  of Is ael."   
Encyclopedia  of F eemason  y vol  1 pg 132"Sabaism,  o he wo ship of he s a s,
was one of he ea lies deviaions f om he  ue sys em  of eligion.  One of i s
   he unive  sally
 es ablished
 doc   ine among he idola ous na ions of
an iqui y, ha each s a  was anima ed  by he soul of a he o god,  who  had once d
wel inca na  e upon ea  h.
 Hence, in he hie oglyphical
 sys em,
 he s a  deno ed
 To his significa
 ion, allusion  is made by he p ophe
 Amos, when he say
s o he Is aelies, while ep oaching hem fo  hei  idola ous habi s: "Bu ye
have bo ne he abe nacle of you  Moloch and Chiun you  images,  he s a  of you
 god, which ye made
 o you
 selves."  (Amos
  v. 26)
 This idola y was ea ly lea ne
d by he Is aeli
   es f om hei  Egyp
 ian as mas e s;
  and so unwilling
 we e hey
oabandon  i , ha Moses found i necessa
   y s  ic ly o fo bid  he wo ship  a
ny hing" ha is heaven above"; no wi hs anding which we find he Jews epeaedl
y commi ing he sin which had been so exp essly fo bidden. Sa u n was he s a 
o whose wo ship hey we e
mo e pa  icula ly addic  ed unde  he names of  Moloch
 and Chiun, al eady men  ione
d in he passage quo ed f om Amos. The plane Sa un was wo shipped   unde  he na
mes of Moloch,Malcom o  Milcom by he Ammoni es, heCanaani es,  he Phoenician

 he Ca  haginians, and unde
  ha  of Chium by
 he Is  aeli es in he dese  
. Sa u n was  wo shipped
 among he Egyp ians unde  he name Raiphan, o  , as i i
s called
  in he
  Sep uagin , Remphan. S ephen,
 ing he passage of Amos, says,

"ye oo up he abe nacle of Moloch and he s a  of you  god  Remphan."  (Ac sv
ii.43) Alexande  Hislop  Two Babylon s Chap  e 7The  name of he  sys em is "Mys e
y" (Rev 17:5).  He  e, hen, we
 have  he ey ha a once unloc  he enigma.
s  We
have now only o inqui
 e wha was he name by which Nim  od was nown as
 he god
 he Chaldean  Mas e ies. Tha name,  as we have seen,   Sa u n. Sau n and My
s e y a e bo h Chaldean  wo ds, and hey a eco ela ive e ms. As Mys e y signif
 he Hidden
 sys em, so Sa un signifies
   he Hidden god. * * In he Li any of
he Mass, he wo shippe s a e augh hus o p ay: "GodHidden, and  my Saviou  ,
have me cy upon us." (M GAVIN SP o es an) Whence can his invoca  ion of he "G
od Hidden" have come, bu f om he ancien wo shipof Sa u n, he "Hidden God"?
As he Papacy has canonised  he Babylonian
 god by he name  of S . Dionysius, and
S . Bacchus, he "ma  y ," so  by his ve y
 name of "Sa
 u  is he
"  also en olled
in he calenda   ; fo  Ma ch
 29 h is he fes ival
   of "S . Sa u ," he ma y . (CHA
MBER S Boo of Days) To hose who we e ini ia ed he god was evealed;  oall el
se he was hidden. Now,  he name Sa  u n in Chaldee isp  onounced
 Sa  u ; bu , as e
ve yChaldee schola    nows, consis
 s only of fou  le e s, hus--S u . This name
con ains exac ly he Apocalyp ic numbe 
 666:-S = 060 T
  = 400 U = 006 R = 200 If
he Pope
 is, as we have seen,
 he  legi ima e  ep
  esen a ive
 of Sa u 
 n, he numb

e  of he Pope,  as head of he Mys  eyof Iniqui y, is jus 666. Bu s ill fu h
e  i u ns ou , as shown above, ha he oiginal nameof Rome  i self was Sa u 
nia, " he ci yofSa u n." The  eade  canno have fo go
 en he
 lines ofVi  gil,
which showed ha Laeinos,  o whom he Romans o  La in
 ace aced
  bac hei 
lineage,  was ep esen ed
 wi h a glo y a ound
   his head, o show ha he
 was a "ch
ild of he Sun." Thus, hen, i is eviden  ha , in popula  opinion,  he
 o igina
l La einos had occupied he ve   y same posi ion as
 Sa u  n did in he Mys e ies, w
ho was
   equally wo 
   as he "offsp ing of he Sun." Mo  eove  , i is eviden 
ha he Romans new ha he name "Laeinos"  signifies he "Hidden One,"  fo 
hei  an iqua  ians inva  iably affi m ha La  ium eceivedi sname  f om Sau n "l
ying hid"  he e. On e ymological
   g  ounds, hen, even
  on he es imonyof he Rom
ans,La einos is equivalen o he "Hidden  One"; ha is, o Sa un, he"god of
Mys e y." * Numbe  ofa man Sa u n, he hidden god,-- he god   of he Myse ies,
whom he Pope ep esen s, whose sec e s we  e evealed
 only o
  he ini iaed,--wa

s idenical  wi h Janus,  who was publicly  nown
 o all Rome,  o he
 unini ia ed a
nd ini ia ed ali e, as he g and Media o , he opene  and he shu e , who had
he ey of he invisible wo ld. Now, wha means he name Janus?Tha name, as Co 
nificius in Mac obius shows,  was p ope ly Eanus;  and in ancien Chaldee,  E-anush
signifies "he Man."  By ha ve y name was he Babylonian beas f om he sea ca
lled, when i fi s made  i s appea   ance. * * The name,  as given in G ee  by Be  o
sus, isO-annes; bu his  is jus he ve  y way
 we migh expec "He-anes h," " he
man," o appea  in Gee . He-si i, in G ee, becomes Osi is; and Hesasiphon, O
sa siphon; and, in li e manne , He-anesh na u ally becomes Oannes. In he sense
a "Man-god," he  name Oannes is a en by Ba  e  (Laes and Pena es).  We find he
conve sion of he H  in o O  among ou  own immedia e neighbou s, he I ish; wha
is now OB ien and O Connell was o iginally H B ien and H Connell (S e ches of
I ish His o y).

I was longago noiced by  I enaeus,
 abou he end of he second  cen u y, ha 
 name  Tei an con ained  he Mys ic numbe  666; and  he gave  i as  his opinion h
a Tei an was "by fa  he mos p obable name" of he beas f om he sea.  * * IRE
 Though  he name Tei an was oiginally de ived f om Chaldee,  ye i became
 oughly na ualised in  he G ee language.
  The efo e, o give  he mo e abund
an evidence
    on his impo   an subjec , he Spi i of God  seems o have
 o deed
i , ha  he  numbe 
 of Tei an should  be found acco ding o he G  ee compu a ion 
,while ha of Sau  is found by he  Chaldee.
  The g  ounds of his opinion, as s
a ed by him, do no ca  y much weigh ; bu he opinion iself he may have  de ive
d fom o he s who had be e  and mo e valid easons   fo  hei  belief
 on his sub
jec . Now, on inqui y, i will acually be found,  ha while Sa u  n was hename
 he visible
  head, Tei an was he name
 of  he invisible head of he  beas . Te
i an is jus he  Chaldean fo  m of Shei
 an, * he ve  y name by which
 Sa an has be
en called f om ime immemo ial by he Devilwo shippe   s of Ku  dis an; and f om A
 o  Ku dis an, his Devil-wo
  embodied in he Chaldean Mys e ies came w
es wa d o Asia Mino , and hence  o E u ia  and Rome. *
 The lea ned eade   has
no needof examples   p oof of his f equen
in  Chaldean ansfo ma ion of he Sh
o S in  o T; bu fo  he common  eade , he following may be adduced:  Heb ew, Sh
e el, o weigh, becomes Te el in Chaldee;Heb ew, Shaba , ob ea --Chaldee,  Tab
a ; Heb ew, Se aphim--Chaldee, Te aphim,  he Babylonian coun  e fei of he Divin
e Che ubim o  Se aphim; Heb ew,Asa , o be ich--Chaldee,   A a; Heb ew, Shani, 
   Tanin,&c. Tha Tei an was ac ually  nown by he classic  na ion
s of an iqui y o be Sa an, o  he spi i ofwic edness,  and o igina o of mo al
evil, we have he following  p oofs:
 The his
 o y of  Tei an and his  b e hen, as
 in Home  and Hesiod, he wo ea lies  of all he  G  ee
 w i es, alhoughl
a e legendsa e obviously  mixed  up wi h i , is eviden ly he   coun e pa 
of he Sc  ip u al accoun of Sa an and his angels. Home  says, ha "all he god
s of Ta  a us," o  Hell, "we   e called  Tei ans." Hesiod
 ells us how hese
 Tei an
s, o  "gods
 of hell,"
 o have
 hei  dwelling he e. The  chief of hem havin
g commi ed a ce  ainac of wic edness  agains
 his fa he , he sup
  eme god of h
eaven,  wi h he sympa hy of many o he  s of
 he "sons of heaven," ha fa  he  "ca
 hem all by an opp  ob  ious
  name, Tei ans," p  onounced
 cu se upon hem, an
d hen, in consequence  of  ha cu se, hey we
 e "cas  down o hell," and
in chains of da  ness" in he abyss.  While his  is  he ea lies accoun of Tei a
n and his followe s among he G ees, we find ha , in he Chaldean sys em, Tei
an was jus a synonym  fo  Typhon, he malignan Sepen o  Dagon, who was unive
sally  ega ded as he Devil,  o  au ho ofall  wic edness. I wasTyphon, acco d
ing o he   Pagan ve sion of he s o y, ha illedTammuz,  and cu him in pieces
; bu Lacan ius, who was ho oughly acquain  ed wi h he subjec
 , upb aidshis P
agan coun ymen fo 
  "wo shipping
 a child o  n in pieces  by he  ans." I is u
 hen, ha Tei an,
  in Pagan belief,
  was iden ical wi h he Dagon, o 
Sa an. * * Wehave seen ha Shem  was he ac  ual slaye  of Tammuz. As he g and
  sa  y of he Pagan
 Messiah,  hose who ha ed him fo  his deed called him fo 
ha ve y deed by  he name
 of  he G  and Adve sa  y of all, Typhon,  o  he Devil. 
"If hey called he Mas e  of he house Beelzebub," no wonde  ha his sevan  
was called by a simila  name. "The  Unive sal Jewish Encyclopedia   es ha
he SIX-POINTED STAR...acco ding o he Rosic ucians...was nown o he ancien E
gyp ians." (G aham, p. 13)
Hexag am found on No  h pole of plane Sa u n
 s Voyage
NASA   1 and 2 spacec af imaged he fea u e ove wo decades ago. The f
ac ha i has appea ed in Cassini  images  indica
 es ha i is a long-lived fea
u e. A second hexagon,  significan ly da  e  han he b igh
 e  his o ical fea u 
e, is also visible
  in he Cassini pic u es. The
  spacec af  s visual
 and inf a ed

mapping spec ome e  is he fi s ins umen o cap u e he en i e hexagon fea
u e in one  image. The hexagon is nea ly15,000  miles
 ac oss. Nea ly fou  Ea  h s
could fi inside. Richa
   d Hoagland s a es ha his hexagonal
  figu  e is one hex
agon wi hin ano he  ha is made of ammonia clouds. He s a es ha i is hype -d
"SIX he Egyp  ian hie oglyphic fo  he ...Land of he Spi i s." (
Chu chwa
 d, p. 177) "Ancien Egyp
 ian Seal of Solomon" (Chu  chwad, p. 188) "In
he As o-My hology  of he Egyp ians,
 we find belief in he fi s man-god (Ho us
 ...and his dea h and  esu ec ion as Amsu"
 "This (6-poin ed s a ) was  he fi
s sign o  hie oglyphic of Amsu" "Amsu - he isen Ho us - was he fi s man-go
d isen in spi iualfom." (Chu chwa d, p. 3, 65, 38) King Solomon ein oduced
he 6-Poin ed S a  o he Kingdom of Is ael. ISBE
 Ce  ainly he Plane Sa u nOne
1.Chiun,  plane is ce  ainly men ioned in Old T
es amen , andwe may  safely  infe  ha heo he  fou we e nown, since  his pa 
  plane is he  leas conspicuous
  bo h in b igh ness and  in mo
 ion, and wa
s he efo e p obably he las o be discove  ed. The efe ence o Sa u n  s i
n Amo_5:25,Amo_5:26 : “Did ye b ing un o me sac ifices and offe ings in he wil
de ness fo  y
yea s, O house of Is ael? Yea,  ye have bo ne he abe nacle of you  ing ( he Ki
ng James  Ve sion Moloch) and he sh ine of ( he King James Ve sion Chiun) you  i
mages, he s a  of  you god, which ye made o you selves.”  This passagewas qui
ed f om Sep uagin  by S ephen in
  his defense, “And hey made
 a calf  in hose day
s, andb ough  a sac ifice un  o he idol,
 ejoiced  in he wo  s of hei  han 
ds. Bu God u ned,  and gave  hem up o se ve he
 hos of heaven;  as i is w i
en in he boo of he p ophe s, “Did ye offe  un o me slainbeas  s and sac ifice
s Fo  y yea s in he wilde  ness,
 O house of Is  ael? And ye oo up he abe nacl
e of Moloch,  And he s a  of he god Rephan,
 figu  es which ye made o wo shi
p hem” (Ac _7:41-43). The diffe ence  be ween he
 names Chiun
  and Rephan,  is due
ei he  o Rephan  being  local  Egyp ian name
 he plane
 Sa u  n, and
 he efo e
usedby heSep uagin as  i s equivalen
 , o  o an ac ual
 e  o 
 of ansc ip io
 in he ex f om which  hey we e ansla ing:
 he ini ial of  he wo d
 being a
en as  ē sh ( )‫ר‬  when i should
 have been ā ph ( ,)‫כ‬  ins ead
 of .  d sh
The wo
ould he 
  efo  e be ansli e a ed Kaivan, which  was he name of
  he plane Sa u n
 he ancien
  A  abs and Sy  ians, while aimanu, “cons an ” o  “  egula ,”
 i s name wi  h he Assy ians. The English Revised  Ve sion  in Amo_5:26 adop s
 eading  of he  King  James  Ve sion  ma  gin,
 h you  ing,” Moloch
g ing; bu he au ho  i y of he Sep  uagin and he pa allelism of  he ex and
i s gene al line of hough  suppo  he eading given  by some of he ancien ve 
sions and followed by he King
  James Ve sion. 2. Sa u n o  Moloch Wo ship  The di
fficul y of he passage is ha bo h Amos   and S ephen appea  o  ep  esen  he wo
shipof he golden  calf as iden ical wi  h he wo  ship  of Moloch
 and of he plan
e Sa u n; ye hough  Kaivan  is only men ioned he
 e, he na
 u e of he  efe ence
would imply ha his  dei y was one familia    bo h o spea
 e  and hea e
  s.  d
ifficul y vanishes  a once,  if he plain  s a emen of S ephen be accep   ha
when God  pemi ed Is ael o “go af e  he s ubbo nness of
 hei  hea  , ha  he
ymigh wal in hei  own counsels”  (Psa_81:12) He “gave
 hem up  o se  ve
 he ho
s of heaven.”
 The wo
 ship of he golden calf
 was s a  wo
  ship; i was he sola 
bull, he  cons ella
 ion Tau us, in which he sun was a  he ime of he sp ing
equinox, ha was hus ep esen  ed. The  golden
 calf was he efo  e analogous o
he familia symbol of he Mihaic  cul  , he bull slain  by Mi  h a, Sol Invic us,
if indeed he la e  didno  a e i s o igin fom his apos  asy of Is ael. See
CALF,  GOLDEN. And Moloch
  he ing,
  he idol of he Ammoni
 es and Phoenicians, wa
sinima ely connec edbo  h wi h he sola  bull
 and he plane Sa u n. Acco ding
o he  abbins, his s a ue was of b ass, wi h  a human body bu he head ofan o
x. On he Ca  haginian  wo
 ship of Moloch
 o  Sa u  n, Diodo  us (boo xx, chap  e  i
) w ies: “Among he Ca  haginians he e was a b azens a ueof Sa u n pu ing  f
o  h he palms of his hands  bending in such
 a manne  owa d he ea  h, as ha
he boy who was laid upon  hem, in o de  o be sac ificed,  should slipoff,  and s
o fall  down headlong
 in o a deep  fie y fu  nace.  Hence i is p obable ha Eu ipi
des oo wha he fabulously  ela es
  ning  he sac ifice
  in Tau  us, whe e he
in oduces Iphigenia  as ing O  es es his ques ion: Bu wha sepulch
 e will
  eceive, shall he gulf
 of sac  ed fi 
  e me have?
  The ancien fable li ewise
ha is common among all  he G ecians,  ha Sa u n devou ed his own child en, s
  o be confi  med by his law among he Ca  haginians.” The pa allelism of h
e ex
he efo e is ve y comple e.TheIs aeli  es p ofessed o be ca ying  he abe nac
le of  Yahweh
 upon which  es ed he  She inah  glo y; bu  in spii hey  we e ca  y
ing he abe nacle of he c ueles  and mos malignan of  all  he dei  ies of he
hea hen,and   he ligh
 in which  hey we 
 e ejoicing  was he s a  of he  plane a
ssigned o ha dei y.  Moloch  hen was he sun as ing, and
 he sun a
s he en e ed upon wha migh be conside ed hispeculia  ingdom, he zodiac f om 
Tau us o Se pens  andSco pio, he pe iod of hesix summe  mon hs. The  connec 
ion of  hesun wih Sa u n may seem o us somewha fo ced, bu we have he mos
di ec es imony  ha such a connec ion was believed  in by he Babylonians.  In T
  s Repo
 obve se
 of No. 176  eads: “When he sun s ands in  he place  o
f he moon, he ing  of he land
 will be
 secu e
 on  his h one. When he sun s an
ds above  o  below he moon, he founda  ion  of he
 h one will be secu  e.” The “s
 in his insc  ip ion  clea ly canno
 be he  ac ual sun,
 i is explained on
he eve se as  being “ he s a  of  he sun,” heplane Sa u n. No. 176 ev. ea
ds: “Las
  u n d ew
Sa  nea  o he moon.  Sa u n is he s a  of  he sun.  Thi
s is he in  e  p e a ion:  i is luc y fo
  he ing. The sun is he
 ing s  a .”
The connec ion be ween he  sun and
 Sa u  n p
   obably a ose f om  bo h being aen a
s symbolsof Time.  The e u n  of he
 sun o he
 beginning of  he zodiac ma  ed
he comple ion of he yea . Sa u n, heslowes moving  of all he heavenly
, accomplished
 i s evolu ion h ough he signs of he zodiac in abou 30  yea s,
a comple e gene a ion of men. Sa u n he efo e was in a peculia  sense  he symb
ol of Time,
 and because
 of Time, of Des iny. 3. Mazzalo h,
 o  Plane Wo ship
connec ion be ween  he wo
 ship of  he golden calves,
  of he heavenly   hos and o
f Moloch,  and of hese
 wi h divina  ion and enchan  men s, is b ough ou ve
 y cle
a ly in he judgmen which he  w i e  of he Boo of Ki p onounces  upon he apos
ae en ibes: “They fo soo  all he commandmen s of Yahweh hei  God, and mad 
e hemmol en images, even wo calves, and  made an Ashe  ah, and wo shipped all
he hos of heaven, and se ved Baal. And heycaused hei  sons  and hei  daugh e
s o pass h ough he fi e,and used divina   ion and enchan men s”(2Ki_17:16, 2
Ki_17:17). The sin of apos a e Judah
 was a in o he sin of   a e Is ael. In
he efo ma ion   of Josiah, he pu
  down he idola   ous p ies s ha “bu ned incen
se un o Baal, o he sun, and o he moon, and o he plane s (mazzā lō th), and
to all the host  o  heaven”
  (2Ki_23:5).  Healso destroyed the ă shē ā h andhe
 Tophe  h ... ha no man migh ma e hisson o  his daugh e  o pass h 
ough he fi e o Molech”   (2Ki_23:10).  eove  hem ha had familia spi i s,
and he wiza ds, and he e aphim, and he idols, and all he abomina ions ha
we e seen in he land  of Judah and in Je usalem,  did Josiah pu away” (2Ki_23:24
). Theidola ies  o which he Is aeli es of  bo h ingdoms wee especially  p one
we e hose of he heavenly bodies, and inex icably woven wi h hem was he pas
sion fo  employing  hose heavenly  bodies as omens, and in consequence  fo  eve y
ind of divina ion and wi chc af . The wo d ansla ed “plane s” in 2Ki_23:5 is
mazzā lō th, closely akin to the mazzā ō th o  Job_38:32. This rendering probab
ly reproduces correctly the meaning o  the original. R. C. Thompson in his intro
duction to the Reports rites (xxvii): “The places here the gods stood in the z
odiac ere called manzalti, a ord hich means literally stations,  and e are
probably right in assuming that it is the equivalent o  the mazzā lō th mentione

d in 2Ki_23:5. The  use o  the ord in late Hebre is,ho ever,  some hat more vag
ue, or mazzā l, hough lie ally meaning  a cons ella  ion of he zodiac,  is also
applied o any o eve  y  s a , and
 in  he Be
 ē shī h Rabbā , cx,
  i  said
One mazzā l comple  e h i s ci cui in
 hi  y days,  ano he  comple   e h i in  hi 
y yea s. ” The wo bodies  efe 
 ed o a e eviden
 ly he  moon wi h i  s luna ion
  abou 30 days,
  Sa u n wi
  h i s  evolu ion of abou 30 yea s; hese being
he wo plane s wi h he sho  es and
longes pe iods espec ively. By a na u al me onymy,  mazzā lō th,  the
 complete c
 o  the
 also to  mean mazzā lō
 h, he bodies ha pe fo med 
ha ci   cui , jus as
 in he p esen day we spea of a ailway,
   which means li e 
ally he “pe manen way,” when we eally mean he ains ha  avel  upon i. 4. 
Gadh and Meni
 o  S a  Wo ship The efe  ences in
 Old Tes
 amen o he plane s o
he  han Sau n a e no  so clea . In  Isa_65:11  wo dei ies  a eappa  en ly efe  
ed o: “Ye ha fo sa e Yahweh,   ha fo  ge my holy moun ain,  ha p epa e a ab
le fo  Fo  une   (Gad), and ha fill up mingled wine un
  o Des iny (Meni);  I will
desine  you o he swo d,andye  shall all bow down o heslaughe .” I is cle
a  ha Gad andMeni ae he i les of wo closely  associa
 ed dei ies, and Gesen
ius iden ifies  hem wi h
 Jupi e  and Venus, he G
  ea e and Lesse Good Fo  unes
of he as ologes; Bu as I have sugges ed in he As onomy of he  Bible(133,
217), if anyof he heavenly bodies a eheein ended(which  canno as ye  be c
   ce  ain),  i is mo  e p 
 obable ha hey a e he wo
  beau iful s a clus 
e s ha s and on hehead and  he
  of he
 Bull a  he old commencemen
of hezodiac, as if hey ma  ed he ga eway of he yea  - he Hyades  and Pleia 
des.  Bo h g  oups we e conside ed  adi ionally
 as composed   of seven
  s a s; and
he wo names  Gadh ( heHyades) and Menī ( he Pleiades)  a en ogehe  give he m
 of he “Fo  una  e Numbe ,”
 i.e. seven. The lec is e nia - he speading
 able and mingling he
 wine o
 Gadh and Menī ̌ - a he beginning of he yea  
o secu
 e good fo  une h oughou i s cou se,  we e he efo   e held abou
 he ime
of he Passove , as  if in pa ody, if  indeed hey we  e no a desec a ion of i :
hea hen i es added o one of he mos solemn se vices of Yahweh.
Solomon, Demons,  Ma  of he beas  
Josephus An iqui es 8.2.5  5.Now he sagaci  y and wisdom  which God  had
 bes owed
on Solomon was  so  g ea , ha he exceeded he  ancien s; insomuch ha he was no
 infe io  o he Egyp  ians, who 
    o have been
a e said  beyond all men in unde 
s anding;
 indeed, i is eviden ha hei  sagaci y was ve y much infe io 
o ha of he ing s. He also  excelled and dis inguished
    himself in wisdom abov 
e hose who we emos eminen among he Heb ews a ha ime fo  sh ewdness; ho
se I mean we e Ehan, and Heman, and Chalcol,  and Da da, he sons of Mahol. He a
  boo s of odes and songs
 a housand and five, of  pa ables and simili 
udes h ee housand; fo  he spa e a pa able upon  eve y so  of ee, fom he h
yssop o he ceda ; and in li  e manne   also abou  beas s, abou  all so  s of liv
ingc ea u es,whe he   upon he ea  h,  o  in he seas, o  in he ai ; fo  he was
no unacquain  ed wi h any
 of hei  na u  es, no  omi   ed inqui ies abou  hem, b
u desc  ibed hem all li e a philosophe  , and demons  a ed his    e nowled
ge of hei  seve al p ope  ies. God also enabled him o lea   n ha s ill which e
xpels demons,
  (4) which is a science
 useful and sana ive o men. He
 composed suc 
h incan a ions also by which dis empe sa e allevia ed. And he lef behind   him
he manne
  of using
 exo  cisms, by which hey d ive awaydemons,  so ha hey neve
 e u n;  and his me hod of cu e is of g ea fo ce un o his day; fo  I havese
 a ce  ain man of my own coun  y, whose name was Eleaza  ,  eleasing people
wee demoniacalin  he p esence of Vespasian, and his  sons, and his
 cap ains, 
and he whole  mul i ude  of his soldie  s. The  manne   of he cu e was his:  He pu
a ing  ha had a Foo of one of hose so s men ioned  by Solomon o he nos i
ls of he demoniac, af e  which  he d ew ou he demon  h ough his nos ils; and
when he man fell down immedia ely, he abju ed him o
eu n in o him no mo e, ma ing s ill men ion of Solomon, and eci ing  he incan 
a ions  whichhecomposed. And when Eleaza  would  pe suade and demons a e o h
e spec ao s ha he had such  a powe , he se ali le way  off a cup o  basin fu
ll ofwa e , and commanded   he
  demon, as  he wen ou of  he man, o ove  u n i ,
and he eby  o  le he spec a o s now ha he had lef he man;  and when his
was done,  he s
  ill and wisdom  of Solomon
 shown ve  y manifes  fo  which 
eason i is, ha all men may    now he  vas ness of Solomon
 s abili ies, and  how
he was beloved
 of God, and ha  he ex   ao  dina
 y vi  ues of eve 
 y ind wi hwhi
ch his ing was endowed   may no be un nown o
 any people
 unde  he sun fo  his
eason, I say, i is ha we have p oceeded o spea so la gely of hese ma e 
In be ween Psalm 89-91 in he Dead  Sea Sc olls we e found  4 "exo cism" psalms, 3
 of which
 we  e neve  seen  he  4 h being  Psalm 91. In he second exo cism psalm  i
spea s of Solomon  invo ing he spi i s and
 demons. The psalm is no comple e a
nd only f agmen s we e found, hus a comple e pic u e is impossible. Encyclopedi
a of F eemason yvol 2 pg245 "The Sealof Solomon o  he Shield of David,  fo  u
 h names  he same hing
 was deno ed,
  is a hexagonal figu e consis
 ing of
wo in e laced iangles,  hus fo min gh ou lines of a sixpoin ed
 s a. Upon i
was insc ibed onof he sacednames of God, f om which insc ip ion i wassupp
osed p incipally
 o de ive  i s alismanic  powe s. These powe s we e ve y ex ensi
ve,  fo  i was believed  ha i would ex inguish fi e,peven wounds in a confl
ic , and pe fo m many   o he  wonde s.
 The Jewscalled i he Shield   of David  in 
efe  ence   o he p o ec ion which i
 gave o
 i s possesso s. Bu o he
 o he  O i
en alis s i was
 mo e familia  ly nown as
 he Seal of
 Solmon. Among hese

a ive people, he e was ave y p evalen  belief in he magical  cha ac e of he
King of Is  ael. Hewas es eemed a he  as a g ea magician han as a g a monach
, and by he signe  which he wo e, on which  his  alismanic seal was eng aved,   h
e is supposed  o have accomplished
 he mos  ex  ao dina y  ac ions,  and by i o
have enlis  ed in his se vice  he labo s of he genii fo  he cons  uc ion
 of his
celeb a ed Temple....Of all alismans,   e is none,
he  excep  , pe haps, he c os
s, which was so geneally p evalen among  he ancien s as his Seal of Solomon o
 Shield  of David. I has been
 found in he cave of Elephans, in India, accompa
nying he image of  he Dei y, and many o he  places celeb a ed in he B ahmanica
land he Buddhis eligions. In Medieval  Jewish, Islamic  and Ch is ian legends,
he Seal of Solomon was a magical signe ing said o have been possessedby Ki
ng Solomon
 (o  Sulayman in he Islamic  ve sion), which va iously gave him he po
we  ocommand   demons (o  jinni), o  o spea wi h animals. In one of he A abia
n Nigh  s  En e  ainmen s, an evil djinn is desc  ibed as being impisoned in a co
  bo le fo  1,800 yea s by a lead  seal  s amped by he ing.O he  , la e  boo
s (Pseudomona chia Daemonum) manage o fi fa  mo e demons in he bo le (Wi ip
edia, Seal of Solomon,
I Kings 11:4-9 Fo  i came  o pass, when Solomon  was old,  [ ha ] his  wives
 u ne
d away his hea  af e  o he  gods: and hishea  was no pe fec wih he LORDh
is God, as [was] he hea  of David his  fa he . Fo  Solomonwen afe  Ash o e h
he goddess of he Zidonians,  and  af e Milcom he abomina  ion of heAmmoni  es
. And Solomon did evil in he sigh of he LORD, and wen no fully af e  he LO
 as [did]David his fa he . Then did
RD,  Solomon
 build an high place fo  Chemosh,
 abomina ion of Moab,
 in he hill ha [is] befo e Je usalem, andfo  Molech
, he abomina ionof he  child  en of
 Ammon. And he LORD was ang y wi h Solomon,
 because  his hea  was  u ned f  om he LORD God  of Is ael, which hadappea ed un
o him wice, The g ea goal of f eemason y is o ebuild Solomon’s emple – The

Page 64 Richa d’s Moni o  of F ee-Mason y
 he sign of hedei y, and o ma e
ha mo e eviden , in he middle  of i is usually insc ibed  he le e  G ,fo 
 In Co-Masonic
  lodges, he usual fo m... is a se 
 pen cu led ound wi hi
s ail in i s mou h... This
 was  he o iginal fo m,
 bu he head of he se pen w
as al e ed so as o fo m he le e  G." (Leadbea
 e, p. 79)
  "I have seena pain

ing (in which) he BLAZING STAR  in  he cen
 e  exis ed, bu i had 8 poin s ins e
adof 6 o  5. I was called  he s a  of hedawn  o  MORNINGSTAR ; and ep es
en ed HORUS of he esu ec ion, who was pic u ed as bea ing i upon his HEAD an
d as having given i
o his followe s." (Leadbea e , p. 7)

In e io  of a egula   U.K. Lodge  Room Two Pilla  s Boaz and Jachin  symbolic 
of King SolomonsTemple The wo hexag ams  be ween he wo pilla s a e anen i
ely Masonic
 occul inven  ion A Masonic  boo  called The SecondMile, an Eas e n
S a boo , eveals ha he "six poin ed s a  is a ve y ancien symbol, and one
of he mos powe ful." The hexag am is used in magic,  wi chc af ,so ce y and oc
cul ism and he cas ing of zodiacal ho oscopes by  as ologe s. "I was conside e
d o posses
 mys e ious powe s." The six poin  ed s a  is usedby magicians and  al
chemis s. The so cee s believed i  ep esen ed he foo   p in s of a special ind

 called a ued and used i in ce emonies
  bo h o call
 up demons and o
eep hem away (O. J. G aham, The Six  Poin
 ed S a , New
 Pu i an Lib 
 a y, 1988,
p.35). Bill Schnoebelen,
  a fo me Sa anis , says,  "To he so ce e , he hexag  am
is a powe ful ool o invo e Sa an." In fac , he wo d "hex" --as o pu a "he
x" o  "cu se" on people -- comes f om his wo d. If you examine  heso-called "S 
a  of David,"
 o  hexag am, closely,
 will discove  some hing as onishing. I
has six poin s, fo ms six equila e al iangles,
 in is in eio  fo
and  ms a six sided  hexagon
 -- hus i eveals he numbe  of S
a an’ an ich is beas , -- 6 poin s, 6 iangles, and he 6 sides  of he hexag a
m -666 !!!The  six poin  ed s a  is  used  by magicians and
 alchemis s. The so cee 
s believed i  ep esen ed he foo   p in s of a special ind
  of DEMON
 called a u
ed and used i in ce emonies  bo h o call
 up demons and o eep hem away (O. J.
G aham, The Six  Poin
 ed S a , New
 Pu  i an Lib 
 a y, 1988, p.35). Bill Schnoebele
n, a fo me Sa anis , says,  "To he so ce e  ,  he hexag
 am is a powe ful ool o
invo e Sa an." In fac , he wo d "hex" --as o pu a "hex"  o  "cu se" on peopl
e -- comes f om his wo d. If you examine  he  so-called  a  of David,"
"S  o  hexa
g am, closely, you
 will discove  some hing as onishing. I has six poin s, foms
six equila e 
 al iangles, and
 in i s in e 
 io  fo ms a six sided
 -- hu
s i eveals he numbe  of Sa an’ an ich is beas , -- 6 poin s, 6 iangles, an
d he 6 sides of he hexag am -666  !!!   
1.The Talismanof Sa u n became nownas he Sealof Solomon.  In heBoo The H
is o y and P ac ice  of Magic, Vol. 2,  he six-poin ed s a  is called he alisma
n of Sa u n and i is also efe ed o as he Seal of Solomon[1] F om James Faus
se B own commen a y on Amos 5:26
he s a  of you  god — R. Isaac Ca  o says all he as ologe  s epesen ed Sa u n
as he s a  of Is ael.  P obably  he e wasa figu  e of a s a  on he head of he
 of he
 idol, o ep esen he
 plane Sa u n; hence “images”  co espond o
“s a ” in he pa allel  clause. A s a  in hie oglyphics  ep
  esen s God (Num_24:1
 “Images”  a e ei he  a Heb aism fo  “image,” o   efe  o he many images made
o ep esen Chiun. 
John Gill commen a y on Amos 5:26
e s a of you  god,  which ye made  o you selves; o  hes a  "you   god"  (q); mea
 he same wi h Chiun
 o  Sa u n; pe haps
 he same wi h  he s a
  ha fell f o
m he ai o  s y, men ioned    by Sanchonia ho  ( ); which As
 a  e, he wife of Ch o
nus o  Sa u n, is said o a e and consec a e in Ty e; his hey   made fo  hemse
lves, and wo  shipped as a dei y. The
 gum is, "ye have bo ne he abe 
 nacle of
you  p ies
 s, Chiun you
  image, he s a 
 you  God, which ye have made
  o you se
lves.  I may be fu  he  obse ved,  fo   he confi  ma ion and illus aion of wha
has been
 said conce  ning  Chiun, ha he Egyp ian Anubis, which  Plu a ch(x) s
ays is he same wi h Sa u n, is called  by him Kyon,
 which seems
 o be no o he 
han his  wo d Chiun: and whe eas S ephen calls i Rephan, his is no aco up i
onof he wo d, eading Rephan   o  Revan
 fo  Chevan; no  has he
 espec o Rimmon 
, hegodof he  Sy  ians,  bu i is
 Egyp ian name
 Sa u n; which  heSep
uagin in e p e e s migh choose o ma  e useof, hey in e p e ing  fo  he ing
of Egyp : and Diodo us Siculus (y) ma es men ion of an Egyp ian ing called Remp
whom B aunius
 (z) a es o be his ve  y Chiun; see Ac _7:43;  bu Rephas, o  Reph
an, was he samewi h Ch onus,o  Sa u n, f om whence came he Rephaim (a), who
dwel in Ash a o h Ka  naim, a own of Ham o  Ch onus;  see Gen_14:5.  (q) " ‫םכיהלא‬
‫ בכוכ‬sidus deum ves um", Liveleus; "sidus, vel s ellam deos ves os",Calvin. (
) Apud Euseb. P aepa . Evangel. l. 1. p. 38.  (s) " ‫ ןויכםכימלצ‬placenam imagiuu
m ves a um", Pagninus, Tigu ineve sion, Va ablus. ( ) Dic iona y,in hewo  d
"Chiun".  (u) "Basim imaginum ves a  um", Junius & T emellius, Pisca o ; "s a ume
n", Bu  ius. (w) Apud Euseb. P aepa . Evangel. l. 1. p. 35. (x) De Iside. (y) Bi
blio hec. l. 1.p.56.      
“Solomon’s bla an  idola
 y had ange ed he  Lo d o he poin of  b inging abou 
he division of he ingdom  of Is ael. Pa  of he evidence  is he six-poin
s a , which wascalled he Seal of Solomon f om  hen on. Le us inves iga e hos
e false gods wi h which  he was involved. “Fi s men ioned was ASHTORETH,
 o he wi
se called ASTARTE,
  he wo d meaning STAR. “II Kings 23:13
 is explici
 : ‘And
 places  ha we e befo e Je usalem,
  which we e on he igh hand of
   he moun
of coup ion,  which Solomon he ing of Is ael had builded  fo Ash o e h he
abomina ion of he Zidonians,  andfo  Chemosh he abomina ion  of he Moabi es, a
nd fo  Milcom he  abomina  ion of he
  child  en of Ammon, did he ing defile.’  “K
ing Solomon
 an al
  a  fo
  Ash o
   e h, wo shipped he , and also p ac iced Mol
och i uals. I was a his ime ha he HEXAGRAM OR SIX-POINTEDSTARCAME TO B
E CALLED THE SEAL OF SOLOMON... “ he Seal of Solomon o  six-poin ed s a , o he
xag am was conside
 especially when accompanied   by he 
Heb ew Yod I was also  combined wi h he Tau c  oss, o  C ux Ansan a in he cen
e ... “ How do he dic iona iesdefine‘hexag  am’?
 ‘The oo  wo d hex is defined 
as (1) an evil spell, (2) a wi ch (v. . o bewi ch)’ (Fun & Wagnall’s Dic iona
“Solomon’s Seal was  acceped as occul  by he occul wo ld. King Solomon was dee
ply involved inwi chc  af and  occul ism. Acco ding o The So ce e ’sHandboo ,
‘King Solomon, adi    nown as an ach magician,
ionally   used a spell o banish i
 nal beings sen
 by he ing of demons o ex ac human hea  s [The names of
he demons a e hen  given.]’... (G
 aham: 24-5, 29,
 32) The
 Seal of Solomon  is a
g aphical ep esen a ion of 666, he numbe   of he
   Beas , and Solomon
 is he
whose numbe   is 666:
 “He e  is wisdom.
 Le him ha ha h unde  s anding coun he
numbe  of he beas : fo  i is he numbe of a man;  and his numbe
   is SIX
ED THREESCORE AND SIX. ”(Rev. 13:18) “Now he weigh  of
 gold ha came o Solomo
n in one yea  was SIX HUNDRED THREESCORE  AND SIX  alen  s of gold...”  (1 Kings 10
:14) 3. Solomon used his Seal ing o communica e wi h evil spi i s.
"The legend ha Solomon possessed  a seal ing on which henameof God  was eng 
aved and by means of which he con olled he demons is ela  ed a leng h in  .
 b. This legend is especially  developed
 by  A  abic w  i e s, who decla e ha
  ing, on which was eng aved  he Mos G  ea Name of God,  and
  which was giv
en o Solomon f om heaven, was pa   ly b ass and pa   ly i on. Wi h he b ass  pa
of he ing Solomon signed his w i en commands o he good genii, and wi h he
i on pa  he signed   his commands o he evil genii, o  devils. The A abic w i e
sdecla e   ha Solomon eceived
also  fou  jewels f om fou   diffe en angels,  an
d ha he se hem in one ing,  so ha he could con
  ol he fou
   s. The
legend ha  Asmodeus once ob ained possession of he ing  and h ew i ino he
sea, and ha Solomon was  hus dep ived of his powe  un il he discove ed he in
g inside a fish (Jelline  , B. H.  ii. 86-87), also has an A abic sou ce (comp.
D He belo , Biblio hèque O ien ale,  s.v. Soliman ben Daoud ; Fab icius, Code 
x Pseudepig aphicus,  i. 1054;... The legend of a magic ing  bymeans of which
he possesso  could   exocise demons was cu en in he fi s cen u y, as is shown
byJosephus  s a emen ( An .  viii. 2, § 5) ha one Eleaza  exo cised demons
in he p esence of Vespasian  by means
    of a ing, using
 incan a ions composed  by
  Fab icius (l.c.)  hin s ha he legend of he  ing of Solomon
 h own
o he sea and  found af
 e wa  d inside a fish is de ived
 f om he s  o  y of  i
ng of Polyc a es, as o y which is ela ed by He odo us (iii. 41 e seq.), S ab
o (xiv.638),  and o he s, and which was he basis of Schille   s poem De  Ring  d
es Poly a es.   " (Jewish encyclopedia)
 Sa an’s Plo is o conspi e wi h apos a e
Is ael. And he LORD said  un o me, A conspi  acy is found among he men of Judah
, and among he inhabi  an sof  Je usalem.  - Je emiah 11:9 The e is a conspi acy 
of he  p ophe s in he mids he eof,
  e a oa ing lion avening
li  he p ey; he
y have devou ed souls; heyhave aen  he easu eand p ecious hings; hey ha
ve made he  many widows in hemids  he eof. - Eze iel 22:25 Because yehave sa
id, We have made a covenan wi h dea  h, and wi  h hell ae we a ag eemen ; when
he ove flowing scou ge shall pass h ough, i shall no come un o us: fo  we ha
ve madelies  ou  efuge, and unde  falsehood have we hid ouselves:...  And you 
 wi h dea h shall be disannulled, and you  ag  eemen
 wi h hell shall no
s and; when  he ove flowing scou ge
 shall pass hough,  hen ye
  shall be odde
n down by i. - Isaiah  28:15,18
 Li le child  en, i is he las ime:
 and as ye
have hea  d ha
   an ich is
  come, even now a e he
  e many
 an  ich is s; whe 
eby we now ha i is he las ime. – 1 John  2:18 Af e  he
   cen u  y long plann
ed WWIII occu s, man ind will be deceived in o believing  ha heGog & Magog  wa
/A mageddon has occu
 ed and he one who b ings
 peace o he ea  h will
 be he
An ich is .The na ion of "Is ael" will be vic o ious ove  Islam. The emple wil
l be ebuil and a falsemillenium  will ensue. Sa an’s P inciple  Man
 o deceive
he wo ld will be a coun e fei  Solomon.
 • King Solomon is bo h
  a ype of Yahshu
a Ha Moshiach and a ype of he An ich  is
 . The Jews believe ha King  Solomon
as he Messiah and ha Solomon, a he  hanYahshua, will come again o es abli 
 he Millennial  Kingdom Jewish Kabbalism, he basis of F eemason y,  eaches h
a Solomon
 is he  Jewish messiah.
 “The Encyclopedia
 says of he six-poin
ed s a  (which hey call he hexag am) ha  wo Cablis   s, Isaiah, he son of Jo
el Ba al Shem and Ab aham  Hayyim Ko en, es ify ha  he symbol sp ang up in a
bbalis ic ci cles whe e he Shield of David  became he ‘Shield of he son of D
avid,’ he
 - 211:84 “The  Ri ual of he Deg  ee of Kabalis  ic and He me ic Rose  has
h[is] passage: ‘The ue philosophy, nown and p ac ised by Solomon,is he ba
sison which  Mason y is founded.’”   – Mo als & Dogma,   p. 785 “The Lion ha gua d
ed he A  and held  in his mou
 h he ey whe ewi h o open i , figu a ively ep
esen s Solomon,
   he  Lion of he T ibe of Judah, who p eseved and communica  ed
he ey o he ue nowledge of God, of His laws, and of he p ofound mys e ies
of he mo al andphysical  Unive se... The lion  [ ,‫ הירא‬,‫ירא‬  A ai, A aiah, which a
lso means he al  a ] s ill holds in his mou h he  ey of he enigma of he sphyn

x.” – Albe   Pi e,  Moals & Dogma, p.  210 The ma  /symbol of Solomon will be he
ma  of he beas Sa an will ec ea e Solomon  s Kingdom
 Yahshua s Millennial
Kingdom 3 1/2 yea s ahead of schedule.  Sa an
 s Coun e  fei s Gen ile An ich is
(Pince Cha les?) Gen ile FalseP ophe Gen ile  Kingdom  (Revived
 Empi e) G
en ile  False Religion (Roman Ca holicism)   Gen ile Ma  of he Beas (Mic ochipI
mplan ) Gen ile dividing of land (PLO S a e) A mageddon/Gog Magog (WWIII) Rega h
e ing of Is ael King Solomon as Messiah Solomon’s Kingdom  Solomon’s
 Temple Solom
on’s Religion (Sun Wo ship) Solomon’s   Symbol
 ed S a ) Eloha
d (Dan 11:38) A mageddon is af e  he an ich is , Gog & Magog is af e  he mille
nium Rega he ing via Messiah
Sa an will coun e fei  he end  ime p
 o ma e i loo as if all  has
u  ed hen he can a e his an
 ich is
 ingdom while
   he wo  ld  believes ha he
ue Messiah
 has come o ea  h. Sa an will a emp o b ing
 " he ga den of Eden"
o ea  h by fa ing he Kingdom come, and se ing up his h one in Je usalem
Sc ip u al efe ences lin ing  Solomon
 and An ich is
Amo 5:26
 Bu ye have bo ne he abe nacle of you  Moloch  and Chiun you  images, 
 he s a  of you  god, which  ye made
 o you selves. Ac 7:43 Yea, ye oo up he 
abe nacle  of Moloch, and he s a  of you  god Remphan, figu es which ye made o
wo ship hem: and I will  ca y you  away beyond  Babylon. 2Ch 2:17 And  Solomon
mbe ed (safa ) all he s ange  s ha we e in  he land of Is ael, af e  he numb
e ing whe ewih David his fa he had numbe ed hem; and hey we e found an hund 
 and fif y housandand h ee housand and six hund ed. 1Ki
ed  10:14 Now he weig 
h of  gold ha came o Solomon  in one yea
  was six hund  ed h eesco e and six 
 s of gold, Solomon a pic u e of An ich is Wisdom Dan
alen  8:23
 And in he la e
 ime of hei  ingdom, when he ansg esso s a e come o he full, a ing of
fie ce coun enance, and unde s anding da  sen ences, shall s and up.
Dan 8:24 And his powe  shall be migh y, bu no by his own powe : and he  shall d
es oywonde fully, and shall p ospe, and p ac ise, and shall des oy he migh
yand he holy people. Dan 8:25 And h ough his policy also he shall  cause c af
o p ospe in his hand; and he shall  magnify himself  in his hea  , and by peace
shall des oymany:he shall also s and up agains he P ince of p inces;  bu h
e shall be  b o en wi hou hand. 1Ki 4:30  And Solomon  s wisdom excelled  he wisdo
m of all he childen of he eas coun y, and all he  wisdom of Egyp . 1Ki 4:31
Fo  he was wise  han all men; han E han he Ez ahi e, and Heman, and Chalcol, 
and Da da, he sons ofMahol:  and his fame was in all na ions ound abou . Eze
28:2 Son of  man, say  un o he p ince of  Ty us, Thus sai h he Lo d GOD; Because 
hine hea   is lif
 up, and hou
  has said,
 I am a God,  I si in hesea of  G
od, in he  mids of he
 seas; ye hou a  a man,  and no God, hough
 hou se 
hine hea  as he  hea  of God: Eze 28:3Behold, hou a  wise   han Daniel; he
e is no sece ha  hey can  hide f om hee: Eze 28:4 Wih  hy wisdom and wi h
hine unde
    s anding hou has go en
 iches, and has  en gold
go  andsilve 
 in o hy  easu es: Eze 28:5  By hy  g ea wisdom
 and by hy affic has hou
inc eased hy iches, and hine hea is lif ed up because of  hy  iches: Slave 
y 1Ki 5:12 AndJehovah gave wisdom o Solomon,  as He had spo  o him.
en  And he
e was peace be ween Hi am and Solomon; and hey cu a covenan  , he wo of hem 
. 1Ki 5:13 And King Solomon
   caused a labo  fo ce o go ou of all Is ael; and h
e labo  fo  ce was hi y housand men.  Shields of Solmon 1Ki10:16 And ing Solo 
mon made
 hund ed a ge s of bea  en gold: six hund ed she els  of gold wen o
one a ge . 1Ki10:17  And he made hee hund edshields  of
 bea en gold;  h ee p
ound of gold wen o one shield: and
  he ing pu hem in he house of he fo es
of Lebanon.
   1Ki 10:18
 Mo  eove  he ing made a g  ea h one of ivo  y, and ove 
laid i wi h he bes  gold. Abominable b anch. Messiah comes
  f om b anch
d, An ich is will oo be he is abominableIsa 14:19Bu hou a cas ou of h
y g ave li e an abominable banch,  and as he  aimen  of hose ha a e slain,
h us h ough wi h
 a swo d, ha
 go down o he s ones of he pi ; as a ca  case
odden unde  fee . Acco ding o Masons  "Solomon" " esu  ec  ed" Hi
 am w/ he "Li
on s paw"
 Rev 13:11  And I beheld ano he  beas coming up ou of he ea  h; and h
e had wo
 ho ns li e a lamb,  and he spa e as a d agon. Rev  13:12 And
 he exe cise
h all he powe  of he fi s beas befo  e him,
 and cause h he ea  h and hem w
hich dwell he ein o wo ship he fi s beas  , whose
  deadly wound was healed. Re
v 13:13
 And  he doe h g  ea wonde s, so ha he ma e h fi e
  come down
  f om heaven
on he ea h in he sigh  of men, Rev 13:14 And deceive h hem ha dwell on h
e ea  h by he means  of hose  mi acles which  hehadpowe   o do in hesigh of
he beas ; saying
 o hem  ha dwell on he ea  h, ha hey should ma e an imag
e o he beas , which had   he wound by a swo d, and
   did live. Rev 13:15  And he  h
ad powe  o give  life un o he
  image of he beas , ha
 he image
 of he beas
 bo h spea  , and cause ha as many as would
 no wo
  ship he image of he b
eas should be illed. Rev  13:16 And he cause
 all, bo h small and g ea , ich
and poo , f ee and bond,   o eceive ama  in hei  igh hand,  o  in hei  fo e
 Rev 13:17  And ha no man migh buy o  sell, save he ha had he ma  , o
 he name of he
beas, o  he numbe    of his name.  Rev 13:18  He eis wisdom.
 Le him ha ha h un
de s anding coun he numbe   of he beas : fo  i is he numbe  of aman;  and hi 
s numbe
   is Six hund ed
 h  eesco e and six.  1Ki 11:5 Fo
  Solomon  wen afe  Ash
o e h he goddess of he Zidonians, and af e  Milcom he abomina ion of he Ammo
ni es.
H6253 ‛ ‫ תר ע‬ash ô e h BDB Defini ion: Ash o e h =“s a ” 1) he p incipal  femal
e dei y of he Phoenicians   wo shipped
 in wa  and fe
  ili y 1a) also  ‘Ish  a ’ of
Assy ia and ‘As a  e’ by he G ee s and Romans In he New Tes amen he e m is
 o Diana ofEphesus   
Ac 19:35And when he owncle    had  appeased
  he people,  he said,
 Ye men of Eph
esus, wha man is he e ha nowe h no how ha  he ci y of he Ephesians is a
wo  shippe  of he g ea goddess Diana, and of he image which fell down f om Ju
pi e ?
Ja chi on 2Ki_23:24,
 says, he e aphim a e images ha spea by so ce e s o  so
ce ies; and o such evils he followe   s of he man of sin a e addic  ed,  Rev_9:2
1 and he Jews (l)  have a no
  ion ha  hose images we e so fo  med,  ha hey we 
e capable
  of spea
 ing and al  ing wi h men; see Hos_3:4  hey  seem  o confound h
em wi h he " alisman": The s a  of David is believed o be he " alisman of sa
u n"        
Ac 7:43 And you oo up he en of Moloch, and he s a  of you  god Remphan,
he figu es which you made" "in o de  o wo ship hem. And I will emove you beyo
nd" Babylon. Amos 5:25-27
 sh ines,
 o  images,
 we e bo ne wi h hem as  a species ofamule , cha m, o 
 o defend hem f om evil. Such images he Jews seem o have ca ied wi
h hem.   
 Unive sal Jewish Encyclopedia
"The   es ha he SIX-POINTED STAR...acco din
g o he Rosic ucians...was  nown o he ancien Egyp ians" (G aham, p. 13 as ci
edin Aho).Rega ding S a -Wo ship,  he Jewish  Encyclopedia
 says, This  is pe ha
ps he oldes fo mof idola  y p ac ised  by he
 ancien s. Acco ding
 o Wisdom
ii. 2, he obse   va ion
 of he s a  s in he Eas ve  y ea  ly led he people o 
a d he  plane  s and he fixed  s a s as gods. The eligion of he ancien  Egyp ia
ns is nown o have consis  ed p eeminen
 ly of sun-wo  ship. Mosess e nly  wa ned
he Is aeli es agains wo shiping  he sun, moon,
   s a s, and  all he hos
 of heav
en (Deu . iv. 19, xvii.   3); i may be said ha he p ohibi ion of ma ing and wo
shiping any image  of ha
 is in  heaven above (Ex. xx. 4;
 Deu . v.  impl
 also he s a s and he o he  celes
 bodies. The
 Is  aeli es fell in o his
 ind of idola 
 y, and
 as ea ly as he ime of Amos hey had  he images
 of Siccu
h and Chiun, " hes a s of hei  god"  (Amos v. 26, R. V.);  he la e  name is g
ene ally supposed o deno e he plane Sa u n (Seligsohn, e al.).
B ief His  o y of he  Hexagam o  Six Poin edS a 1. The ma  of Cain was  wo shi
pped by he Is aeli  es in he wilde ness as he s a  of Remphan, which S ong’s
Conco dance iden ifies as Chiun:
S ong’s #4481 - Rhemphan {h em-fan } by inco ec ansli  e a ionfo  a wo d of
Heb ew o igin 3594; n p  m AV - Remphan 1; 1 Remphan  = " he sh  un en(as lifele
ss)" 1) he name of an idol wo   shipped sec e ly by he Is aeli es in he wilde n
ess S ong’s #3594 - Kiyuwn { ee-yoon } f om3559; n p  dei AV - Chiun 1; 1 Chiu
n = "an image" o  "pilla " 1)p obably a s a ue of  he Assy  ian-Babylonian
 god o
f he plane Sa  u  n and used o symbolise Is
 aeli e apos asy 2. Bo
 h Chiun
 and S
a u n a e iden  ified as Cain. “The god of
  ime was Chium
 Egyp , o  Sa u n...a
nd Chium is he same  as Cain.” - Blava s y, The Sec e Doc ine (897:390)  N.B. C
hium is an al e na ive spelling of Chiun: “...Chium,  Chiun iyyun, hiyun (Heb e
w)...” - TheosophicalGlossa y (898) “Chiun  is some imes called
  Kaiwan, o  spell
ed Khiun, and means  s a . The
 s a  of Sa u n was a god... Sa u h and
 Kaiwan  o
 a e objec s  of idola  ous wo
  ship  and a e Assy ian gods. In A  adian
 ex s
bo h names mean he plane o  s a , Sa  u n.” (G aham, The
 ed S a , pp.
 3 Since
 Chiun and Cain
 a e
 lin ed
 wi h Sa u n, he plane
 a y name fo  Sa
an, he ma  of Cain was he ma  of Sa u n, a six-poin ed s a . "The   Unive sal
Jewish Encyclopedia
  es ha he SIX-POINTED STAR...acco ding o he Rosic
  nown o he ancien Egyp ians." (G  aham, p.  13) "SIX TRIANGLES...
is he Egyp  ian hie
 oglyphic fo  he ...Land of he Spi  i  chwa
s." (Chu  d, p. 17
7) "Ancien
 ian Seal of Solomon" (Chu
 chwa d, p. 188) "In he As o-My holo
 of he Egyp ians,
 we find belief in he fi
 s  man-god (Ho us I)
 ...and his de
a h and esu ec ion as Amsu"  "This (6-poin ed s
 a ) was he fi s sign o  hie o
glyphic of Amsu" "Amsu - he isen Ho us - was he fi s man-god isen in spi i
ual fo m." (Chu chwa d, p.3, 65, 38) 
Ez  2:13 The sons of Adoni am, six hund ed and six y six.
H140  ‫ אםקינד‬ădônîyqâm  ad-o-nee-  awm  F omH113 and H6965;lo d of ising  ( ha
is, high); C. In ancien pagan my hology, Sa u n uled ove  he p e-Flood ingdo
m of
A lan is and became he divine ances o  of all ea  hly pa ia chs and ings.
Noah was wo shipped  as Sa u n, Oannes and he Philis inegod, Dagon -- all Fish- 
 The "New A lan is" invisioned  by F ancisBacon  is o be a pa adise  li e h
a of p e flood A lan is...could heAn ich is be he one who ises ou of he
 b inging peace  and es ablishing a NewWold??? "...Noah is celeb 
a he  name Sa u n,  he hidden one ,"--fo  ha name was applied  o him
...on accoun of his having been hidden  in he a  , in he day of he Lo d s f
ie ce ange , --o  Oannes, ..." (Hislop, p. 136) Numbe s 13:13
Num 13:13 of he ibe of Ashe , Se hu  he son of Michael;
H5639 ‫ ר תס‬se hû  se h-oo   F om H5641;  hidden; Se  hu ,an Is  aeli e: - Se hu .
WHAT DOES SETUR=666 The six poin ed s a is associa edwi hSa u n wo ship. The 
efo e, he beas is Sa u n, and his ma  is he 6-poin ed s a .
 he fi s face is eng aved...a pen ag am o  a s a  wi h five poin s. On he
o he  sideis eng aved a bull s head enclosed in a SIX-POINTED STAR, and su oun
ded by le e s composing
ing o healphabe  of he Magi."
  is ian, p. 3045) Talismans of he Magi Tal
 of he abbalah connec  ed wi h he Amidah
  p aye  s of Judaism????
as us Pa acelsus evived,  in he
 XVI h cen u y, he ancien
 of Talisman
s, which he claimed o be able o use successfully in  he ea men of illnesses   
and acciden
 s. This medical doc ine,  de ived f om heCabala, o sec e adi
ion of he Jewish abbis,  wassaid o be  bo owed f om he ancien occul scienc
es of Chaldea and Egyp  . The alisman ( silmenaia) signifies  an image, a figu  e,
and was eng aved in he fo m of an emblem o  symbol on me als consec a ed o h
genii of heseven planes.This magical  as had o beca iedou a a fixed 
ime of a ce  ain day, wih he fi m in en ion of a ac ing  o he alisman  he
  influence of he genius which was invo ed, whe  he  fo  heal  h o  any

o he  p o ec ive measu es... Wisdom  of he Heb ew Alphabe pg 22 spea ing of he
 "Chida  answe
 s a ques ion  ha pe plexes many people.   is i necessa 
y o a icula e he  p esc ibed ex
 of he p aye
 s-doesn  God now wha is  in o
u  hea  s?Wouldn  i be a g ea e  sanc ifica   ion of His Name
 if He we
 e o ful
fill unspo  en human
 desi es? Chida
 explains ha he combina ion of le e s - as 
fo mula ed by he spi i ual mas e s who composed  he p  aye s - have he powe
o a ouse spi  iual fo ces beyond ou  imagina ion. The eby new spi  i ual lighs c
 be c 
 ea ed h ough he agency of
 human beings. To accomplish  his, we mus  a
 he p aye  s.
  causes he sac ed le e s  o a ouse
 i ual 
oo s, i b ings abou a o ally  unp eceden
 ed combina ion:
 he in e ac ing
 of h
e Aleph-Beis
 is combined in he 
 espec ive
  p aye  and he pa 
 icula  se of ci c
ums ances p evailing on ea  h a heins an he p aye  is u e ed "Now,  he nam
 in Chaldee isp onounced Sa u ; bu , as  eve y Chaldee schola   nows,co
 s only of  fou  le e s, hus - S u  [ed. S a ?]. This name con ains exac ly
he Apocalyp ic numbe ." (Hislop, p. 269) S = 060 T= 400 U = 006 R = 200  _____
__ = 666 "S i Au obindo, a Hindu gu u well- nown in he New  Age affi
 ms ha SAT
 6… because he  plane Sa
 u n is 6 h of he nine
plane s in dis ance f om he sun." (Ma s: Mys e y Ma  , p. 68)
Hexag am in ancien cul u es
Ancien A chaeological dig- Hi i es On he ceilings of he emples of Baal
Me ovingians    
Coa of A ms of Rennes-le-Cha eau (Me ovingian
 cas le)
 , p. 396) A li l
e info on he Me ovingian
 bloodline The B i ish Royal y a e ied in wi h he
h Bloodline.— Many of he Ame ican poli ical leade s have been ela ed o he B
i ish Royal y incl. Geo ge Bush
and Dan Quayle.  A flie  f om a Ch is  ian confe  ence  is Included showing  who he
spea es a e. he Mo mon leadenhip  ies
 bac in wi h he leading occul bloodlin 
es of he Me ovingian dynas y. The 13 h Illumina  i Bloodline
 iswhe e he An i-C
h is will come f om. This bloodlinebelieves  ha i has bo h he Holy Blood of
Jesus and he blood (o  seed) of Sa an in i s bloodline.
The ibe ofDan  wasp ophesied
 o be he blac sheep of he na ion of Is ael wh
ich would bie he o he  ibes  of Is ael. The ibe of Dan had he sna e and h
e eagle as i s wo logos.
  The ibe of Dan lef i s cailing  ca d all ove Eu ope
 i  mig a ed wes in  he names
 of many places. The ibe of Dan uled he Ge
e s, he Roman  Empi e, he Aus  o-Hunga
 ian empi e and many
 o he s which used h
e eagle as i s logo. Dan is no in he 144,000 The False  emple of Je oboam was
se up in Dan....COUNTERFEIT HOLIDAYS Golden Calves se up  in Dan....CALVES  MADE
FROM EARRINGS...TALISMANS Will wo ship a false god They ha swea  by he sin  o
f Samaia, and say, Thy god, O Dan, live h; and, The manne  of Bee sheba live h;
even hey shall fall, and neve  ise  up again. Amos  8:11-14 CO SIDER THE  PEOPLE
A. The  T ibe of Dan 1. Samson And he e was a ce  ain man of Zo  ah, of he fami
ly of he  Dani es, whose name was Manoah; and his wife was ba 
 en, and ba e no .
..And he woman ba e a son, and called his name Samson: and he child g ew, an
d he LORD blessed  him. Judges 13:2, 24 2.Aholiab  And I, behold, Ihave given  w
i h him  Aholiab, he son
 of Ahisamach,  of he ibe
   of Dan: and
 in he
 hea  s of
all ha ae wise hea   ed I have pu wisdom, ha
 hey may
 ma e all ha Ihave
commanded hee. The abenacle  of he cong ega ion,  and he a  of  he  es imon
y, and he me cy sea ha is he eupon, and all he fu ni u e of he abe nacle
. Exodus
 31:6,7 3. Hi am/Huam And now I have sen a cunning  man, endued wi h un
de s anding, of Hu am my fa he  s,  The son of a  woman of he daugh e s of Dan, a
nd his fa he  was  a man of Ty 
 e, s ilful o wo  in gold, and in silve , in b as
s, in i on, in s one, and in imbe , in pu ple, in blue,  and in  fine linen, and
in c imson; also   o g ave any
  manne  of g aving, and o
  find ou eve y device wh
ich shallbe pu o him, wi h hy cunning men,and wi h he cunning  men of my lo
d David hy fa he . II Ch onicles  2:13,14
 "Bu nei he  A hels an and his son, n
o  he Comacine Masons, se ve o accoun
fo  one of he mos salien aspec  sof la e F eemason  y -- he fac ha i con
ains a majo  s ein of Judaic adi ion fil e ed h ough  Islam. The co pus of le
gends cen al o F eemason  y -- including,  of cou
  se, he building
 of Solomon s
Temple - de ives ul ima ely f om Old Tes amen mae ial, bo h canonical  and apoc
yphal,  as well  as f om
  Judaic  and Islamic commen a ies upon i . I is wo  h loo
ing a he mos impo  an of hese  legends
 -- he
 mu de
 Hi am Abiff.
 The Hi
am s o y is oo ed in he con ex of he Old Tes amen . I figu es in wo boo s
, I Kings and II Ch onicles."  [Baigen , The Temple & The Lodge, p. 124] B. The M
e ovingians may be descendan  s of Dan "Meovingian   aphical
geog  place-names and 
pe sonal names we e some imes Jewish. In he 6 h Cen u y a b o he  of King Clo  h
ai  was named Samson  while Mi on "Le Levi e" was a coun  . Sion  and Le Levi e 
we e Meovingian
 owns in F ance. Schola s have even aced Me ovingian   Salic
Law  bac o Judaic  law." [B adley, p. 179] "The Me ovingian  s. .
 . adi ion of
long hai  and he name  Samson among he Royal House would indica e he descen f
om Samson and hus he T ibe of Dan." [Bloome
 ] "The Me ovingian ings.
 . .we e
called he long-hai  edMona chs  because
 hey placed g ea value  on hei  long h
ai  and believed  ha i gave hem s eng h. One wonde s whe he  Samson was a Me
ovingian  ances o !" [Van Bu en, p. 30]
The Spa  ans
The Spa ans  placed aspecial  magical significance  on hei  long hai   . . .assoc 
ia ed wi h hei  g ea  s eng h. The
 e appea s o have been  a ela ionship be we
en he Spa  ans and  he Jews.  In he  Apoc yphal  we  ead: I has been found inw
i ing conce ning he Spa  ans and he Jews ha hey a e b e h en and a e of h
e family of Ab aham.  (Maccabees  I 12:21)" [Van Bu en, p. 45} 
THEPRIEURÉ DE SION  In he ho  oughly pagan milieu  of Alexand
 ia,an Egyp ian p 
ies and magus  by he name  of O mesius founded he monas ic Socie y of  O mus. Th
e membe s of his   socie y included he The apeu
 ae of Alexand
  ia  and he Essenes
 of Qum
 apos a
  e Jews who  had emb aced  he Neo-Pla onis doc ine
 of he los 
con inen of A lan is. Gnos ics allege ha O mesius was a conve    of S . Ma 
, howeve , such conve sions a e a common modus ope andi of infil a os wih hid
den agendas. As a false conve , O mesius  would syn hesize  Ch is iani y wi h he
paganism of Alexand  ia, Egyp and es ablish he
 monas ic socie  y which  was he
o iginal
 "O  de  of he Rosy C oss": "Acco ding o Ba  on de Wes e  ode,
 of he Rosic ucians was one O mesius,  who  had been
 conve  ed by S .   , a A
lexand ia,in A.D. 46. He pu ified he Egyp ian Ri es, and econciled  hem wi h
Ch is iani
 y, ca  ying his disciples wi h him, and founded
 he Socie
  y of ORMUS,
o  of he Ligh , eachmembe  wea ing a ed c oss.  To his socie y he Essenes
nd Theapeu ae joined  hemselves,
 and  conse   ved he Masonic
  Sec e s." (An iqui i
  of he Illumina i, Pa   3: 636) No ice he connec ion be ween he belief in A
lan is. The Alexand ian ex f om which
newe  english ve sions  of he bible comes f om Egyp In 1099, heMe ovingian  Je
ws in collusion
  h Pope U  ban II, also a Me
  ovingian,  launched  he Fi  s C usa
de. An a  icle i led The Me ovingian Infil a ion of  he Ch is ian Wo  ld Th oug 
h Monas icism confi ms   wha we have long suspec ed, ha U ban was no he fi s
Me ovingian pope, bu he 6 h in  a succession
 of F ench Me ovingian  popesbegin
ning in 999 A.D. “I happens ha Sep imania  (Languedoc) is exac ly whe e heJe
sus-Magdalene he esy flou ished,and   whe  e he e was a la  ge popula ion of Ca  ha
 Jewswho we e given independen  s a us by Pepin, Ca  olingian King.
 Thence hei
 own ings uled as: seed of he Royal House of David  , each ac
 nowledged as 
King of he Jews  , mos famous
 of  whom was Guillem de
 Gellone, he P ince of O a
nge. Confusing
 his issue, hese ings also  claimed o beof Me ovingian descen
; bu no confusing when  one  ealizes ha Jesus was of he House of David and
Ma yMagdalene was f om he own Magdala,  4 miles fom Tibe ius, founded  by He o
d An ipas, who was an Edomi e descendan of Esau wi h whomBenjamini  es ma 
Addi ionally,
     Absolom, David’s
 son, who pulled a coup d’e a on his own fa he
in an a emp  o a e his h one, had a ebel following  who would
 have joined h
e Benjamini
 e cause.
 Absalom died when his long
 hai  go caugh in  b anches  in
he fo es du ing he Coup. (2 Sam:18:9) And he Me ovingians, fi s Dynas y ofF
ench ings, we e heLong Hai  ed Kings!!  Whe e did Abshalom die?  an
ee. A seconda y objec ive of he Knigh s Templa  may  have been o deposi he Me
ovingian "Holy G ail" cache a Je usalem. These a  ifac s will p obably be "dis
cove ed" in he fu u e as "p oof" of Me ovingian claims of hei  "divine"  blood. 
In The Second Messiah, au ho s Ch is ophe    Knigh and Robe  Lomas
 iden ify he
 ovingian families
Me   which  conspi ed wi  h he Me ovingian  pope— ulya Jewish f
if h column wi hin he Ca holic  Chu ch—
 o ecap u e he Holy Land: No only was
Me oveus si ed by he sea beas , Nep une, he Me ovingian ace was sied by he
  ha demonically-b ed ace of gian  s which   God des  oyed in heFlood. 
Tha he Me ovingian  bloodline is associa ed wi h he sub e anean ace ha inh
abi sea  h s cene  (Hell)is confi  med by Dagobe  s Revenge,whe e a eview  i
s pos ed  of a boo by Kenne h G  an  , who was appoin ed by Aleis  e  The Beas  C
owley o succeedhim as Gand Mas e  of he O do Templi  O ien is:
  "Lovec af , l
i e Enoch, and li e ancien man himself,  conceived of  he ancien A lan
   ean gods
o  Nephilim as possessing  supe  na u al powe , and,li e Enoch, says  ha his  p
owe  comes f om he s a s, ha hese beings in  fac had
 come f om he s a s he
mselves, and  seemed o be me aphysically affec ed
 by  he movemen of he
 s a s,
being able  o esu  ec f om he dead  only when he s a s we ein a ce  ainposi 
 "Li ewise,
 he A lan  ean god-ings pu poselyassocia ed hemselves  wih h
e s a s and he plane s, a ing  on he pe sonifica ions of planes and cons ella 
 each of which had a pa  icula   ene gy  o plain of exis ence  associa e
d wi h i . This ene gy could be fu  he  manipula ed
by he p aye s and i ualsof he cul membe s who a eloyal o heG ea Old On
es, and wish o see  hei  ingdom   ise again, in much  he same way ha Masons,
  ucians  and  o he  occul is s oday pe  fo  m i uals in hope of b inging  abou
  G ea Wo   called  he New Wo ld O  de 
 , a new
  Golden Age
 jus li e he
one ha cove ed he  An ediluvian
 ld when he A  lan ean god- ings (whom hey
eve e) uled ove 
  he Ea  h di ec ly. The Eye in he Py  amid on
 ou  dolla  bill
, which ep esens he New  Wo ld O de , is clea  lya symbol of his newly- isen
ingdom of A lan is, wa ched ove    (as in  he Wa che s )by he All-Seeing  Eye
, whichcouldjus as easily   be he eye of Dagon, o  Levia han, o  C hulhu. I e
venloo s ep ilian, li e i belongs  on he face of a d agon.  "The ise of R  lye
h, heNew Wo ld O de , he New A lanis, he New  Je usalem, heGolden Age, and
 he Apocalypse
 - hese a e all e ms fo  he same esu ec ion of he anci 
en global ingdom of he  gods. Such a esuec ionis  also desc ibed in Aleis e
 Cowleys The Boo  of he Law  when he w i es abou  he coming Age  of Ho us a
nd he e u n of he ule of he gods, as well as hei  offsp ing, he human  i
ngs ." (922)         
1Sa 5:2 And hePhilis ines oo he a  of God and b ough i o he house  of D
agon, and se i nea  Dagon. 1Sa 5:3 And  he men of
 ose ea ly  on he nex
day. And, behold!   Dagon had fallen   on i s face  o he ea  h befo e he
 a  of
Jehovah! And  hey oo Dagon
 and  pu i bac in i s place. 1Sa 5:4 And hey
  ly in he
 mo ning  on he
 nex day; and, behold!
 Dagon had fallen  on i s face
o he  ea  h befo  e he a  of
 and he head  of Dagon,  and he wo palm
s of ishands, we e cu off a he heshold.  Only he fla (fishy) pa  had be
en lef o him. 1Sa 5:5 On accoun of   his he p ies  s of Dagon, and all hose c
  in o he house of Dagon, do no s ep on  he heshold
 of Dagon in Ashdod u
n il his  day. Dagon,
  he fish-god,
  is associa ed wi h he fo ehead and hands, 
 loca ion of he ma  of he beas . If Sa u  n =
 Noah,  and Dagon = Noah, hen S
a u n = Dagon  "Noah  is celeb a ed…by he nameSa u n,  he hidden one " (Hislop,
 136) "Ou
 of ( he) deluge emeged  DAGON, he fish-god, o  GOD OF THE SEA… In
he sec e mys e ies…  hey sough o egain hei  influence and powe   by scenic
ep esen a ion… of he flood,  in  which NOAH was in  oduced unde  he name DAGON
 p. 243-44)
 In   he mys e 
 y  eligions, bo h he fo ehead and hands we 
e a ooed du ing he ini ia ion i es. (Reason  fo  Dagon s hands and head cu o
ff) Rev. 17:9-11 And he e is he mind which  ha  h wisdom. The
  seven heads a e…SEV
 5 have
 and one is, and he  o he  is
  no ye come: and when
come h,he mus con inue a sho   space. And he  beas  ha was,
 and is no , even
he is he EIGHTH,  and is of he seven,  and goe h in o pe di ion. The Kingdoms   5
have fallen Egyp "Ho us I ep esen s he soul of life, which  came by
 wa e  o
a d ied up wo ld… He e he  FISH…was a sign  of his inco po a ion  in ma e … Ho 
cameby wa e  as Ich  us he FISH  befo  e he  e was a boa
 o  A  … The inunda  ion
(of he Nile)  was he sou  ce of he life of Egyp . I was he  annual salva ion,
and Ho us… he Fish-man, was he 

Saviou ." (Chu chwa d, p.420-21) Babylon
  Cap ico n symbolized
"In Babylon,   he
dual life of Ea, a god of en shown wal  ing in ag ea FISH-SHAPEDcloa wi h he
head of a FISH
 ove  his own head… I was said o have  come f om he OCEAN o e
ach men how o live." Assy ia "In
  he g ea Assy ian emple
 of Assu …s ood a la 
ge s one i ual basin dedica ed o he god OANNES… Flan ing him  a e 4 FISH-CLAD
p ies s."
 (Johnson, p. 243) In an e ching of "Assy ia, 7 h cen u y BCE: FISH-CLA
D p ies s." (Johnson, p. 245)
No ice he op of he fish ha , i is he op of he s a  of david Medo-Pe sia
  he name MITHRA , was wo shipped." (Hislop, p.264) "In My h aic m
ys e ies, SATURN was he Sun God." (Sp ingmeie , p. 160, quo ingManly  P.
G eece "Je ome calls DAGON…fish of so ow which goes fa  o iden ify ha Fish-g
od wi h Bacchus." (Hislop,  p. 114)
 One is - Impe ial Rome
 "SATURN wande  ed
 o I
aly,whe e he uled as ingin he Golden  Age and gave he nameSATURNIA  o he
coun y." (Encyclopedia
   B i annica,
 "Sa u n," p. 231) One is ye o
 come - Papal
Rome "Abou  he ve  y ime when he Bishop
 of Rome was inves ed wi h he pagan

i le of Pon ifex, he Saviou  began o be called ICHTHUS,  of THEFISH , heeby
iden ifying him  wi h DAGON."
 (Hislop, p. 215) "The wo-ho ned mi e, which he
Pope wea s…is
  he ve y
 mi e won by DAGON." (Hislop, p.  Oneis- Impe ial
 "Abou  he ve
  y ime when he Bishop
 of Rome was inves ed wi h he pagan i
le of Pon ifex, he Saviou  began o be called ICHTHUS,  of THEFISH , heeby
iden ifying him  wi h DAGON."
 (Hislop, p. 215) "The wo-ho ned mi e, which he P
ope wea s…is he ve y mi e wo n by DAGON." (Hislop, p. 215)
Eigh h Beas - Wo ld Kingdom "The eligion of SATURN… eaches… heRETURN OF THE L
OST SON SATURN."  (Spingmeie , p. 160-61) "The Me ovingian dynas y - male line (
a e) descendan s of he FISHER KINGS." (Ga dne , p. 163)
"Be ween he 5 h and 7 h cen u ies he MEROVINGIANS uled lage pa  s of … F anc
e and Ge many… The ule  f om whom he Me ovingians de ived hei  name is…Me
e…a semi-supe na u al figu e wo  hy of classical  MYTH… His name…
 echoes  en
he F
 wo d of…SEA…Me
 ovee s mo he  supposedly wen swimming in he OCEAN. In he wa
e she is said o have been seduced and/o  aped by… a BEAST OF NEPTUNE." (Biag
en , p. 396)
Ben nafli   
Sanhed in  96b-97a "Rav Nachman as ed R. Yi zcha : Have you hea d when Ba  Nafli 
(Son of he Fallen One) will come? He said o him: Who is Ba  Nafli? He said  o
  Do you call Mashiach
 He answe ed
 him: Yes, fo  i  is w
i en,  On ha
 day I will  es ablish he su ah of David ha is fallen." S udie
s in he Cul u al Life of  he Jews in England.  Je usalem:
 Magnum P ess, 1975. "
he Messiah will come in he fo m ofa g ea fish  f om he sea.” Sanhed in 98a Ra
bbi Yehoshua ben Levi mee s Elijah he P ophe and as s,  “When will Mashiach com
e?” Elijah esponds, “Why a e you as ing me? You can as Mashiach  himself.” “Rea
 Whe e can I find Mashiach?” Elijah ells him, “Go o he ga es of Rome and
he e you’ll find him.”
 King David
    is nown as David ben Yishai— he son of Yish
 I is in e es ing
 o no e ha he gema ia of “ ,‫ישי‬ ‫ןב‬ ben Yishai,” is 372,
 he same value as he wo ds ,‫ילפנ‬ ‫רב‬ ba  nafli. The Heb ew Le e s Rabbi Yi zch
a Ginsbu gh, Av aham A iah T ugman pg 208
The e m "Novus O do Seclo um," A NewO de  of  he Ages,  was adap
  by Cha les
Thomson in 1782 who, while designing he G ea Seal of he Uni ed S aes, was  in
spi ed by a line in Vi gil’s Ecologue IV f om he fi s cen u y: Now he las  ag
e by Cumae’ Sibylhas come and gone, And
 he majes ic
 oll of ci cling cen u ies

begins anew: Jus ice e u ns,old Sa u n’s eign Wi h a new b eed of men sen d
own f om heaven. On do hou, a he boy’s  bi  h in whom The i on shall cease, h
e golden ace a ise,
 Bef iend him, chas e Lucina: ‘ his hine own Apollo eigns
He shall eceive he life of
 gods, And
 see He oes andgods commingling, And hims 
elf be seen of hem,And wi h his  fa he ’s wo  h. Coa of A ms
 of Rennes-le-Cha
eau (Me ovingian cas le) (Baigen , p. 396) He me ic O de  of he Golden Dawn .
“Window a Ale Ca hed al, nea  Rennes le Cha eau, in he shape of he  Sa  of D
avid.” {Holy Blood,  HolyG ail, Ill. 34 The  HEXAGRAM is used in occul is Aleis
e  C owley s "i ual
 of he BEAST." (Aleis e  C owley: Magic Boo #4) Isael  Reg
a die eveals ha he "HEXAGRAMS OF SATURN"  a e used in his magical ini ia ion
i es. (Rega  die, p. 288) Hexag
 am va
 ia ions
  (Rega die,
  p. 294-95) "This  a
m... fom he lidof Ch isian  Rosen eu z  omb depic s he Highe 
  Self en h on
ed in  he candida e s (ini ia e s) psyche." (Is ael Rega die, Ini ia ion, and Ps
ycho heapy by C is Monnas
 e and  David G
  iffin, Gnosis Magazine, Fall 1995, p.
41) [No e: 6-poin ed s a  is loca ed on he RIGHT HAND]
as above so below
F om Goddesses& Angels  by Do een Vi  ue pg 190 S a  of David and  Ma  of Vishnu
"Hemes illus a ed hespi i ual law of As above, so belowwi h a hexag am, co
nsising of wo in e sec ing iangles o  py amids, one poin ing above, and one
poin ing below.
This symbol was la  e given o King David
 and passed o his son, King Solomon, w
ho wo e a ing wih he hexag  amand he sac ed Heb ew name of God, Yod He Vau  H
e, abb
 evia ed ou of espec wi
  h he le
  e  of YHVH.
 he ing
 e angels while building he emple ha housed he A  of he Covenan ( he
ables Moses eceived f om God). The symbols of
Solomon s ing pu ified and lif ed he ene gy of he emple,  which po ec ed  i
and i s builde s f om lowe  ene  gies. The hexagam is also nown as he Ma  of
Vishnu, he p ima y Hindu dei y who  has inca  na ed as  en human ava a s, includi 
ng K ishna andBuddha.  Vishnu fi  s inca  na ed as Ma sya, a me man who saved he
 sac ed ex s, The Vedas, du ing he flood.  So, wo ds and symbols  infused 
wih ancien
 meaning pu ify and lif ene
 gy h  ough he
   p  ocess of en ainmen .
In e es ingly
 enough, ancien  alchemis
 s believed ha he hexag am symbolized
he elemen  s of fi  e and wa e , wi h  being above and wa e  below." The six-p
fi  e
oin ed s a  symbolizes mans union  wi h he divine: "The  Sep ena y Univese unfo
lds seamlessly f om Infiniy o he physical plane bu i was divided in o Seven
Planes of Exis  ence--o
  s a es of consciousness--by
 The Hie a chy who eleased 
his info ma ion  h ough Mme. Blava s y.
 The Th  ee   Planes--A
Highe  ma (Infini y
), Buddhi (Ligh ) and Manas  (Highe   In elligence)cons i u e he Highe Self. Th
e Highe  Self is ep esen  ed by he iangle poining upwads. In e es ingly eno 
ugh, eve yone and eve y hing in he Univese  has he same h ee p inciples in h
ei  seven-p incipled
 bodiesand his cons i u es he p inciple of Unive sal B o
he hood. "The iangle poin ing  downwads is ep  esen a ive of he lowe  self, 
he hee p inciples  of sensien  life--
 he  b ea hof life  (which is a eflec io
n of he Highes  Pinciple),
  he As al Body and he physical Body. "When  we com
e in oexis ence, hese wo  iangles a e sepa a ed, he highe 
  above he lowe .
In beween is a single poin of consciousness which  ep  esen  s he soul. The so
ul is he vehicleof ou  desi es.  If we desi e he hings of he lowe  p inciple 
s, he fi e of ou soul is di ec ed downwa  d and, if ou  lowe desi es a e s on
g enough, goes  ou . "Howeve , if we di ec he fi e upwa ds in o ou  Highe  Self
, we eceive he highe  enegies necessa y o RAISE OUR LOWER SELF  in oha mony
wi h ou  Highe Self. Thus  he lowe  and Highe
  self become  ed oge he  in p
lace in pe fec Union by he p inciple  of he soul. Thus we a ain full consciou

sness awa eness on ALL   PLANES of
 he unive
  se and he have,
 in effec , spi i uali 
 ou  lowe  self,
zed  o hepoin  whe e i has aised i s ene gies in o Union wi
h he Highe . "As he  g ea me aphysician Mme. Helena Roe ich said, Man becomes
simply a god...and hen God. " - GaiaMind
“In Ri ual Magic , he hexagon is called he Seal  of Solomon, and ep esens Div
ine Union,  being  composed of afemale, wa e y  iangle, and  a male, fie y iang
le. The  adi ional elemen  al 
 iangles of ea  h, ai , wa e , and fi e a e de iv
ed f om he seal. When  he poin s of a hexag  am a e connec ed, a hexagonis fo m
ed. Kabbalis ically, hehexag am ep esen s he  Sefi ah
 Tifa e , pe fec ion...  
 he Hindu eligion,  he hexag am is called
 he  Sha ona, and is equivalen
o hesymbolism
  in i ualmagic . The Sha  ona is he combina ion of  he Shiva 
ona ( i ona,  iangle),  he symbol of  heGod Shiva,  ep esen ing he elemen o
f fi e,and  he Sha i ona, ep esen ing he elemen  of  wa e . Toge he , hey 
ep esen he union of male and female, and he hea  cha a.” - (Hexag am (Sha
ona, Seal of Solomon)
Wai ing fo  he Gods o Re u n? W i en By: Sue Minns  Pos ed:  2/26/2004  Ou  li
le band of pilg im adven u e s had made   he jou  ney o his  iny, mys e ious pla
ce d iven by avisiona  y expe ience ha had
    a en place wo yea s ea lie, invo
lving an expec ed ’ e u n of he gods’. A ha ime  no one had hea d of he Ha 
monic Conco dance - he as ological even ha oo place on Novembe  8 h 2003
- involving 6
plane s fo ming a 6-poined s a . Some imes his  geome ic shape  is called  heS
a of David, some imes he Seal of  Solomon,
 bu  pe haps mos  significan ly,
is he yan a o  symbol  of he hea  cha
  a. In
 his   ole, i symbolises he mee 
ing of Heavenand Ea  h, coming oge he  in he cen  eof ou  being - ou  hea 
s - which  a e he homes of ou  soul.These  6 plane  s - he Sun, Moon,  Ma s, Jupi
e, Sa u n and Chi on - would fo m wo ines ( iangles),   one in
 he feeling, 
in ui ive,  feminine,
  wa e y signs  of he
 zodiac and he o he
  in he sensa
 e, ’I
f I can’ see i ,
 i doesn’
  ’ Ea  hy signs. This mos unusual
 as  ological
even came oge he  wi h a o al luna  eclipse and he alded he opening  ofa po
 al which couldenable us all o access and expe ience ou  own Divini  y. A 8:1
3 pm EST ageome ically pe fec sixsided, S a  of David,configu a ion appea  e
d in he sy, lin ing and  balancing he ene gies of six as  ological
Sun,  Jupi e , Ma s, Sa u n,
   Chi on and he  Moon. The in e ac ion
 of his signif
ican plane a y alignmen  a he momen of  he eclipse  combines o p oduce a pow
e ful  alchemical  ansfo ma ion offe ing he oppo  uni y fo  bo h pe sonal and  p
lane a y shifs in consciousness.
 F om Ha
  monic conco  dance 2003
  C  ys al Lin s T
his G and Sex ile as ological configu a ion,  accompanying a o al luna  eclipse
, has  neve  befo  e occu  ed in eco ded his  o y. This  is an immensely powe  ful v
ib a ional  ac iva ion ha many  h  oughou he plane see as
  a majo
  In e dimens
ional ga eway fulfilling  ancien p  ophecies
 om diffe en
 adi ions and ushe i
ng in a new ac iva ion of ene gy upon  he  Ea  h. This ex ao dina  y configu a io
n isfo medwhen six plane s a e dis ibu ed evenly a ound he ci cle  in nea -pe
fec symme y. Even he un ained eyecan easily disce n he ema  able pa e n
in his cha , which is being  called he ha monicconco  dance.The G and Sex il
e pa e n is nown as he S a   of David fo med by he wo inve  ed G and  T ines
which a e in e connec.This pa e n is  also unive
 ecognized as he h ee
dimensional ep esen   a ion of he  Me  abah,  he Ligh
 Vehicle of Conscious

ness (ave y impo an symbol  fo  hose wo  ing wi h Ligh ene gies).   he  na
me fo  his plane  a y pa e n is he "Sealof Solomon,"  which  con ains he p omi
se of he adven ofDivine  Wisdom a  endan upon his   . The Ha monic Conco
dance was abou ac iva ion of DNA,  he
 spi als of ligh h ough which  youexpe 
 The eys have been  ac iva ed, he flame
 of a
 new c ea ion igni
 ed, he c 
ys alline  g id ushe s in he ha  monic. Lis en fo 
  he ones. Feel
 hem esonan
h oughou
 you  body. Expand you  consciousness
  o  he infini e. This
 is one se
p in  he spi aling  ladde
   of ou  DNA ac iva ion in he alchemy of ime Eve y s u
den of heoccul ins  an ly
  he mo o,  "as above,
 so below."
 This an
cien occul fomula  ion, augh
  f  om he
 days of he Egyp
   ian/G ee god, He mes

, b ings wih i he doc ine ha all hings a e One, ha he e is  no Godous
ide of us, ha heaven and  ea  h a e now and have  always been a uni y, and ha
we, ou selves, a e collec ively "God." The ea  h is God, hes a s a e God, na u
e is God. All is One. All is Divine. Of cou se, his is pan heism; i is classi
c Hinduism and New Age. This new gospel is of
pa amoun
 o he Illumina i fo  i de h ones he ex e nal God. The
 heology uni es all  dei ies and fai hs. I efu es any  concep ion of a sepa 
a e heaven and hell. I
 sac ilizes
 and deifies plane  ea  h, and i en h ones Ma
n as God inca na e. I is essen ially he old lie spo en of in he Bible s boo
of Genesis,  inwhich Lucife  p omised a ebellious  Adam and Eve, "Ye shall be as
gods."  I is he lie pophesied in 2 Thes. 2 o come o fullness in hese  las
days, he lie in which he whole  wo ld will believe
 and be damned. I is he lie
  is desc
 by he
 Apos le Paul as
  he S ong Delusion. This lie
  ep ese
n s heG ea Apos asy, he falling away ha was p ophesied.  This Mys e y Relig

ion doc ine, "As Above, So Below," and i s goal of he se ing up of an Occul
 acy is
Theoc  essed symbolically (see Codex Magica) as he Masonic
 exp  Lodge s bl
ac and whi e iled floo  and as Mason ys double-headed
 eagle; i
 can beseen i
n he fo m of he Roman eligion s god, he  wo-faced
 Janus, as he O  ien al Tao
s yin andyang, and as  he Jews 
  six-poin ed S
  a  of
 David, composed of wosup
e imposed
 iangles. I  ep
 esen s he defian h ea  of Lucife  who
 ogan ly
boas ed, "I will ascend in o heaven, I will exal my h one above he s a s of G
od." (Isaiah 14:13)
D . John Dee, he cou   as ologis of Queen Elizabe  h I, in his boo Hie oglyph
icMonad, includes he  following quo e: " Maha ma Le e s,  page 345:  The doubl
e iangle
 viewed by he Jewish Kabbalis s as Solomon  s Seal is... he S i--An an
a of he A chaic
A yan Temple,
 he Mys e y of Mys e ies, a geome ical syn hesis of he whole occ
ul doc  ine.  The wo in e laced iangles  a e he Buddham-Gums  of C ea ion.  The
y con ain he squa ing   of he Ci cle,  he Philosophe s  S one,  he gea p o
blems of Life and Deah-- he mys e y of  Evil. The Chela
 who can explain his sig
n f om eve y one of i s aspec s is vi ually an Adep . " (John Dee, Hie oglyphic 
Monad, D  John Dee, WEISER BOOKS, Bos on MA/Yo  Beach,  ME, page 76)  In he Enc
 of F eemason
 y, we ead: "The in e lacing iangles o  del as symboliz
e he union of he wo p inciples o fo ces, he ac ive and  passive, male
 and fe
male,  pe vading  he unive
  se... The wo  iangles,
 one whi e and
 he o he
, in e lacing, ypify   he mingling of appa en opposi es in nau e, da ness and
ligh , e o  and u h, igno ance and wisdom,   and good, h oughou human l
ife." (Encyclopedia of F eemason y, Albe  G. Mac ey, 33 d Degee F eemason, and
Cha les T. McClenachan, 33 d Deg ee F eemason, p. 801, as quo  ed fom seconda y
Sou ce Codex  Magica by Texe Ma  s.) B adley,
 au ho
   of Sec  s of he F eemason
 claims: " he hexag am is widely associa  ed wi h he occul ,and is conside ed 
 he mos
 powe  ful of Sa an s symbols,
 con aining  666.  Occul is s also
 call i
he  ud   anduse i in nec oman ic ce emonies o summon evil spi i s." (B adl
ey, Sec e s of he F eemasons, page 45.) 4 seasons (c oss)
Below is he symbol used by he Raelians who believe ha "scien is f om ano he
 c ea
 ed all life on Ea  h using DNA". SEE DNA & THE WORD STUDY (DNA & E
nd imes sec ion)

Ro hschild       
"In1822 i [ he Six-Poin  ed S a ] was adoped by he  Rohschild family and pu
on hei  coa of a ms… I began in 17 h cen u y F an fu  , Ge many, whe e Maye
 Baue  hung a ed hexag am…on
 his doo  o iden ify his add ess. Soon af e
 his [he]…began
 coins o P ince William
 ofHanau and upon becoming s
upplie  o he cou  , he changed his family
 name o Ro h and Schild  and Schild,
meaning RedShield." - 211:49 [N.B. Ro hschild ac uallymeans "Ruh s Child" and
efe s o he lineage of David and Solomon whose ances  o was
 Ru h (I Ch on. 2:
12-15); see NewIs ael 24.A] "Sa u
  n was also…connec ed wi h… he min ing
 of coin
s: hewas even he gua dian of he easuy." – 378:479-80  "…a six poin ed s a 
[is] nown as…hexag am, Solomon s Seal, S a  of David. I is even
called he Talisman of Sa u n ." - 625:170   
“In 1836,
 Kalische  appealed   Amschel (...Rohschild) o buy ou
 o Maye
comple ely heland of Is ael  o  a leas Je usalemand pa  icula ly he Temple
a ea in ode  o ‘b
 ing abou he mi aculous edemp ion f om below’. Zevi Kalisc
he  said he salva ion p omised by he p ophe s of old could come only g adually
and by self-help
 f om he Jews.” - 211:63 211. G aham, O.J. THE SIX-POINTED STA
R New Pu i an Lib a y, 1984.
Nineveh s ed shields
Accoding o eye-wi nesses,  who we e p ominen enough  o visi  one of he B i is 
h Ro hschild homes,  he Rohschilds wo shipye ano he  god oo, Sa an.  They se
a placefo  him a hei  able.(8a) The Rohschilds   have  been Sa anis s fo  man
y gene a ions. The  Ro hschilds a e an impo  an pa  of he his  o y of he Seal
of Solomon (also nown as  hexag am, Magen David,
 six-poin ed s a , S a  of David
 The Seal of Solomon, he hexag
  am, was no
  conside ed a Jewish
 symbol befo e
he Ro hschilds began using i .9 Th oughou  he Middle Ages he
 Seal of Solomon
had been used by A ab Magicians,
 Magicians,  D uid wi ches and Sa anis s
. One of he few ancien uses of he symbol  was on he floo  of a1,200 yea old
Moslem Mosque found whe e TelAviv is oday.10  In he welve cen  u y an Ash ena
zic Jew Menahem ben Duji,  who hough he
 was   he Messiah,   used he magical symbo
l.11 11 Because heRo hschilds  we e Sa anis s hey
 adop ed
 his  ful magic
 in 1822 fo   hei  coa -
   of-a ms.
 The name  hey adop ed fo  hei  family a
c ually comes
 f om he fac ha in
 17 h cen uy Maye  Amschel
 Baue  began h
 ou a ed hexag
    am in f on of hei  house o iden ify i . 
hen decided o a e he name edschield (Ro hschild in Ge man) af e  he ed Se
al of Solomon ha hey used. In 1836 Zevi Hi sch Kalische     app oached Rohschil 
d and p oposed
 Ro hschild  buy all of E ez  Is ael. I oo many yea s fo  he Ro
 o finally c ea e Is ael. The  Ro hschildshave  been a pima y fo ce beh
ind he c ea ion of Is ael, and  so i
  is app op ia e ha he na ion ca ies he
i  magical Seal of Solomon as he s a e logo.

1/2 she el coin of Is ael
Edmond de Ro hschild is hono ed on Is ael s 500she el no e as "Fa he  of Is ael.

Is ael s 34
 h Annive sa y of Independence
  Coin Ba on Edmond
 ahim Binya
min) de Ro hschild (1845-1934) is he nown as he "Fa he  of    lemen " (A
he Se
vi ha-Yishuv).  The Independence  Day coin 1982/5742 is dedica
 ed o he memo y of
Edmond de Ro hschild and ma  s he cen ena y of his fi s p ojec s in Is ael.
Baon Ro hschild,
  he head of he house,is he ue  ing of Judah, he p ince o
f he cap iviy, he Messiah so long loo ed fo  by his ex ao dina y people... 
.The lion of he ibe  of Judah, Ba on Ro hschild, possesses mo e eal fo ce ha
n David--moe wisdom
   Solomon." (21) The P ieu e de Sion- he Elde s of Sion2
2 also ela es o he Ro hschilds who a e epo  ed o se ve on a jewish council
of Elde s of Sion.23
Ch ismas, hexag am, an ich is connec ion    
Ch is mas is a “Ch  is ianized”
  fo m ofSau nalia.  The win e-sols ice celeb a i
on inhono  of Sa u n.  I es ablished ha Sau n’s ma  is he hexag am and is
hes a  which  ancien
 Yis ael wo shipped
  in he wilde nessacco ding o hep o
phe Amos. In  e es ingly,
 i is
 said ha Mi h as efe ed o himself as a s a .
Decembe 25 h was Mi h asbi hday    
"I am a s a  which goes wi h hee and shines ou of he dep hs"-Mi h aic Saying
The six-poin ed s a  is conside   ed by occul is  s o be he S a of Be hlehem  whi

ch will  p ecede he Adven of he
 False Ch is
 . "Immedia ely af e  he ibula
on of hose days...shall   appea  he sign  of heSon of man in heaven..."  (Ma .
24:29-30)  "The S a  is he symbol  of he
 pe fec life,  he pe fec balance, of
 is -man. The six-poin ed s a  is he S
  a  of Be hlehem,
 which again

he S a of he Son  of man...  "The  s a  wi h he six poin s ep esen s he s a 
of Ligh
 b o he hood, heS a  of Ch is . The love   of Ch is is epesen ed
by his S a . So, we have
  in ha symbol a ep esen a ion of heAncien Wisdom
, and helove of Ch is , he wisdom and love combined, which is o be ealized
by humani
 y in his New Age - he age ofAqua  ius." GaiaMind C owned  Empe o  On
Ch is mas Day in 800, while Cha lemagne nel  in  p aye  in Sain  Pe e s in Rome
, Pope Leo III seizeda golden c own f om he al a  and placed i on hebowed h
ead of he ing.  The h ong in he chu ch shou ed, "To Cha les he Augus ,c own
 by God, g ea  and pacificempe o , long life and  vic  o y!"Decembe  21s 2012
he coming of he an ich is ? 162BC 1Ma  6:49 Bu wi h hem
 ha we e in
 Be hsu 
a he made peace:
 fo  hey  came ou of he ci y, because
   hey had  no vic uals h
e e oendu  e he siege, i being a yea  of es o he land. Nex Shemi a acco
ding o his coun  ing would be 2009 AD In Jim Ba field s cha  162 BC is he ye
a  3828 The yea ha Messiah was c ucified and esu ec ed is he yea  4017...B
a field claims ha 4017 is a Jubilee  yea . The diffe ence in 4017 & 3828  is 189
. Dividing
 189 by 7 b ings
 fo  h he numbe  27 ma ing he yea  162 a
 shemi  a ye
a  jus as he calcula   ion in he NRSV of 1Mac 6:29. The nex shemi a af  200
9 is 2016. Much  al is being made of Decembe
   21, 2012. If 2016 is a shemi a,
and possibly he Jubilee...when  you
 sub ac 3 1/2 yea  s f  om 2016 you come
 o s
p ing of 2013. Pe haps he ancien p opheciesof Decembe   21,
 2012 being
 he beg
 of  a new age is  ue.This wouldgive he an ich  is app oxima ely 6 mon
hs o a e powe  and se up he  abomina ion of desola ion on Passove   of 2013. A
cco ding o Ba field  howeve
 , he
 50 h Jubilee
 of c  ea ion  is in he yea  2012.
The hexag am is he "s a  of Sa u n". Ch is mas is a ch is ianized Sa u nalia.
Num 24:17 Ishall see him, bu no now; I shall behold  him, bu no nea . A sa 
ma ches ou of Jacob, anda scep e  shall ise ou  ofIs ael and shall dash he
 ne s of Moab, and b ea down all  he sons of umul . Joh 5:43 I have come in
he name of My Fa he , and  you do  no eceive  Me. If ano he  comes  in his own n
ame, you will eceive ha one.  Ma 24:30
  And hen he
 sign of he Son of Manwi
ll appea  in  he heavens. And hen all
 he  ibes of he land
 will wail. And he
y will see he Son  of Man coming on he clouds of heaven  wi h powe
  and much glo
y. Dan. 7:13
 Ma 24:31
 And He will send His angels wi h a g  ea
 sound of  um
pe , and  hey will ga he  His elec f om he fou  winds, f om he ends of he he
avens o hei  ends.
 S a  ofBehlehem, also
The  called  he Ch ismas  S a ,[1] is a s a  in Ch is ian 
adiion ha evealed he bi  h of Jesus o he magi (o "wise men") and la e
 led hem  o Be hlehem. Sha e In ena ional Reveals Ch is mas Miacle In 1988,
CNN and o he  media epo ed on Mai eya s mi aculous   ance o 6,000 people
in Nai obi, Kenya, on  Sa u day, June 11. A wee  befo e he even  , a ema  able
  occu  ed: "On Sa  u day 4 June a big, b igh s a was sigh ed, unusually b i
gh e  han o dina y s a s," epo ed Kenya Times edi o Job Mu ungi. News Releas
 87, 11 Decembe  2008 Ch is mas Mi acle Fo  yea s he wold has been
e No.  filled
wi h mi acles
 of all
 inds. In Ap  il 1995 Time magazine devo ed an eigh -page s
p ead o i s cove   s o y on
 mi  acles, and concluded:"People
 a e  hung y fo  signs
."Loo  now fo  he bigges mi
  acle of all.
 In  he ve y nea
   fu u e a la   b i
gh s a  will appea  in he s y visible o all h oughou  he wo
 ld – nigh
 Awai ed by all fai  hs unde  diffe  en names, Mai 
 eya is he Ch
 is o Ch i
s ians, he Imam  Mahdi o Muslims, K  ishna o Hindus, he Messiah o Jews, and M
ai eya Buddha o Buddhis s. He is he  Wo ld
 Teache  fo  all,  eligious
 o  no ,
 educa o  in he b oades sense.  Wi h Mai  eya and His  g oup
 wo  ing
 openly in
he wo ld, humani yis assu ed no only of su vivalbu of he c ea  ion ofa b 
illian new civiliza ion.  In paganRome, he celeb a ion of he Win  e  Sols ice
began on Decembe  17  wi h he feas of Sa u n — also called
 Sa u nalia. Th o
ughDecembe  23 d, he Roman  wo ld engaged in me  yma ing and he exchanging of
gif s in hono  of Sa u n, he god of sowing and husband y and, acco ding o a Ro
sic ucian sou  ce, ocommemo a e a fu u e Golden  Age of Sa u n: "He  e is he gen
e al efo ma ion of he wo ld announced in he Rosic ucian manifes os
desc ibed as a wo ld  efo ma ion… Whils involving defini e efoms in educa  ion
, chuch, and law, hisgeneal   efo ma ion has millena  ian ove  ones; i will b
ing he wo ld bac o he s a e inwhich Adam found i , which was  also
 Sa u n s
golden age. So, in he Confessio, he second Rosicucian  manifeso, he gene al
efo ma ion is said o p esage a g ea influx of u h and ligh  such as su
ounded Adam in Pa adise,  and  which
 God will allow befo e he  end of he wo  ld… h
is millennium,
  his e u n  o he
 golden age of Adam and Sa u n, is said o be a
ssised by he high socie y of he Rosic ucians.  " 3.  Following  he Roman

mo a ion of he Golden Age of Sa u n began  he celeb  a ion of he bi  hday of h
e G and Delive e , who was  nown as Mi h a in Rome,
  Ho us in Egyp , Tammuz
  in Ba
bylon andva iousappella   ions in  o he  ancien my hologies: "In  Egyp , heson
of Isis,  heEgyp ian  i lefo  hequeen of heaven, was bo n a his ve y ime,
abou he ime of he win e  sols ice.  The ve y name by which Ch is mas is po
pula ly nown among ou  selves - Yule day - p oves a once i  s Pagan and Babyloni 
an o igin. Yule  is he Chaldee name fo  an infan  o  li le child  and as
he25 h of Decembe  was called  byou  Pagan Anglo-Saxon  ances
 o s, Yule-day,  o
 he Child sday, and   he nigh which
  eceded i , Mo he
  -nigh ,  long befo 
e hey came in o con ac wi
 h Ch  is iani y, ha sufficien
 p oves i s eal ch
aac e . Fa  and wide in he ealms of paganism was his bi  h-day obse ved." Sa
n a Claus- Poseidon
3vav’s = 666     
S .Nicholas eve   exis ed as a human. In fac , he e a e qui e a few indica  o s
ha his life s o y was simply ecycled f om hoseof Pagan gods.  Many o he 
ien Pagan gods and goddesses we e simila ly Ch is ianized in heea ly cen u ie
s of
 Chu ch. His
 legends seems  o have been mainly
 c ea ed
 ou of
 my hs a 
ibu ed o he Gee God Poseidon, he Roman God Nep une, and he Teuonic God Ho
ldNic a . "In he popula imagina ion [of many Russians] he became he hei  of
Mi oula,
 he god of ha ves , who will  eplaceGod, when Godbecomes  oo   "
 8 "S . Nicholas of Ba i (Fou
  h Cen u y)," Ca holic Info ma ion Ne wo  , a : h
p://www.cin.o g/nichba i.h ml
When he chu ch c ea ed hepe sona ofS . Nicholas, hey adop ed Poseidon  s i
le " he Sailo ." They seem o have pic ed up his las name f om Nic a . Va ious
emples of Poseidon
 sh  ines of  S . Nicholas. 1 "In medieval England... in
inysea po  s we find
 he ypical li le chapel buil  on aneminence and loo i
 ou o sea." 8 S . Nicholas
 also adop ed some of he quali ies of "The  G andm
o he " o  Befana f om I
 aly. She was said o have filled child  en s s oc ings wi
h gif s. He  sh ine a Ba i was also conve   ed in o a sh
 ine o S . Nicholas.
P obably
 ea lie  han he associa
 ion of
 S . Nicholas wi h Poseidon  is ha wi h
 Deme e , o  Diana,  whose cul  was pa  icula ly in vogue in Lycia, he
 scene of
he p incipal even s in he s o yof S . Nicholas.”  Geo
 ge H. McKnigh
 , S . Nich
olas: His Legend and His Role in he Ch is masCeleb a ion and  O he  Popula  Cus 
oms (1917).
  ho se, he  dolphin ( he symbol
 of he calm sea) and h
e pine- ee, wi hw ea hs  of which he Is hmian  vic o s we  e c owned,
 we e sace
d o him. By fa   he  mos famous of
 his  fes ivals
 was  ha celeb  a ed eve y al e
na e yea  on he  is hmus of Co in h,
 a which he "Is hmian games"
  e held. H
e e a colossal
 s a ue of him was se up in b onze by he G ee s af e  hei  vic
o y ove  he Pe sians.
Coun e fei o Passove   blood on doo pos s?  "Halloween...emana  es f om he 14h
cen u y... when he D uids would  noc on he doo sof he cas les demanding  he
 maiden o  pincess fo  hei  sac  ifices.
  If hey
  we e no given he maide
n, hey would pain a HEXAGRAM on he  doo  o ell... ha all should   die in ha
household." (G aham,  p. 98)  "As da  ness se in on Oc obe  31s , he clan of D
uids would pu on hei  whie obes and hoods. Theywould  ca y sic les  and Cel
ic c osses as hey began  a o chligh p  ocession. A he beginning
 of he poces
sion, a male slave was  illed
  and d agged
 by a ope fas ened o his lef an le.
 D uids would
 wal  un il hey
  came o a house
 o  a village whe  e hey shou ed
he equivalen
  of  ic o   ea .  The ea was
 a slave gi l o
  any female o
  given o he D uids. If he people   efused o a gi l as a  ea , blood was

a en f om he dead  slave and used o d aw  a HEXAGRAM o SIX-POINTED  STAR on h
e doo   o  wall
 of he village. Spi i s of he  ho ned hun e  of he nigh  we e
 ed by he D  uids o ill
 someone in ha  house o  village by fea  ha nigh
." (Meye : "Halloween and he Fo ces of Da  ness")

Nephilim Connec ion   
John Gill  commen
 a y on Amos 5:26 he s a of you  god,  which ye made  o you sel
 o  he s
  a  "you
  (q); meaning  he same wi
 h Chiun
 o  Sa u n; pe haps

he same wi h he  s a  ha fell f om he ai  o  s y, men ioned
   by Sanchonia ho
( ); which As a e, he wife of  Ch onus o  Sa u n, is said o a e
 and consec a
e in Ty e; his hey  made
 fo  hemselves, and wo
 shipped as a dei y. The
is, "ye have bo ne he abenacle of you  p ies s, Chiun you  image, he s a  yo
u  God, which ye have made o you selves. 
I may be fu  he  obse ved,  fo  he confi  ma ion and illus aion of wha has be 
en said conce  ning
 Chiun, ha he Egyp ian Anubis, which  Plu a ch(x) says is
he same wi h Sa u n, is called  by him Kyon, which seems o be  no o he  han his
wo d Chiun: and whe eas S ephen calls i Rephan, his is no aco up ionof h
e wo d, eading Rephan  o  Revan
 fo  Chevan; no  has he espec o Rimmon,  hego
dof he  Sy ians, bu i is
 he Egyp ian name
 fo Sa un; which he
  Sep uagin i
n e p e e s migh choose o ma  e use  of, hey in e p
 e ing
 fo  he ing of Egyp
: and Diodo us Siculus
  (y) ma es men ion of an Egyp  ian ingcalled Remphis, who
m B aunius
 (z) a es o be his ve  y Chiun; see Ac _7:43;  bu Rephas, o  Rephan,
 he same
  wi h Ch onus,  o  Sa u  n, f om whence came he Rephaim (a), who dwe
l in Ash a o h Kanaim, a own of Ham o  Ch onus;  see Gen_14:5.  . (q) ???? ????
?? "sidus  deum ves  um", Liveleus;  "sidus, vel s ellam deos ves os", Calvin. (z 
) Selec a Sac a. l. 4. c. 9. sec . 132. p. 435. (a) Vid. Cumbe land s Sanchonia
ho, p. 120.

DNA & he Hexag am
The SRI YANTRA is a complex  S a  of David. To he lef is  he symbol used by he
Raelians who believe ha "scien  is f om ano he  plane c ea ed all life on  Ea
 h using
 DNA". DNA, he ancien cabalis  ic "T ee Of Life" ( efe  below)
ed in he Biblical
 To ah,
 is now coming o be viewed as a live
  vib a ing s uc u
e, a he  han a fixed ape eco ding. Many  mode n scien is s, ega d DNA
 as a
  ing, wavefo m configu a ion, able o be modified
 by ligh , adia ion, mag
  o  sonic pulses. The legacy
ne ic fields  of Tho
 h/Enoch sugges
 s his"language
of Ligh ", he ha monic science of he ancien s, could ac ually affec DNA.
The Me  aba spi als us - by  vi  ue of ou  DNA - ou  of his eali y and  spi al/
spins us fom one eali  y o ano he  . 6 pai s of win s ands
 - 6 is S a  of Dav
id and Me aba (12S ands  - 12 T  ibes) We all have
 a Me
  aba field aound us. W
e use i o connec   wi h he  highe  dimensions.  I is  he divine
  ligh vehicle u
sed by he Mas e s o connec wi h and each  hose in  une wi h he highe
s. Thisalso balancesou  Yin/Yang - duali y -pola i y - elec omagne  ic ene gi
 In he sac edmys e y schools
es.  saced geome ical  exe cises we e he bases of
   I was unde
  s ood
 ha in o de  o ansfo  m you  physical body
in o ligh  ha you had
 o c ea e an
 ene gy field of ligh a ound you in o de 
o sepa
 a e you f om he lowe  vib  a ions. The Me -Ka-Ba
 is he vehicleof Ligh
men ioned in he Bible by   Eze iel. "Me 
  " means Ligh . "Ka"  Spi i . "Ba" me
ans Body. The Me  aba oaes when ac iva ed.Me -Ka-Ba means  he Spi i / Body
su ounded by coun e - o a ing fields  of Ligh
 , (wheels wi hin wheels), spi als

of enegy as inDNA,  which  anspo  s Spi i /
 Body f om one dimension
   o ano he
. Me  aba can a e on many  fomsof ligh . I is made  up of wos a  e ahed o
ns. The Me  aba can  connec in o
 he g id sys
 ems of he ea  h, he Ch is G id
and o he  G id Sys ems. The Me  aba se
 ves o balance
  all cha as, and lead one 
in o whole-b ain synch oniza ion. Me  aba medi a ion  inco  a es p anic
 po b ea hi
ng echniques, which  b ings Life Fo  ce Ene  gy di ec ly in  o he body. h p://www
  /hea  lin  /me  aba_dna.h   m The  win se pen s  owe s) a e said o ep 
esen he Ida and  he Pingala, he wo " unnels" o  pa
 of psychic ene gy w
hich eside in he  body, and which channel
 and egula
 e he  flow of psychic ene 
 This flow  mus become balanced  in o a cen  al  ube fo  he
  undalini  spi i
ual ene gy o
 flow safely. The undalini is  di ec ly
  augmen ed o  supp essed in
 he body
 by he pa   e ns of b ea h and b ea hing ha each pe son uses. I is s
eng hened by medi a ion.
To be made whole/comple e Osi is mus have his Pilla ...  o  his wyfe of he Divi
ne Ma iage (Chemical Wedding).  Thisis desc  ibing
 wha happens
  when he Kundali
 (spi i ual ene gy) 
 ises h ough he cha as o he Pi ui a  y Glandand joins
he Cosmic ene gy  in he Pineal  Gland o fo m he Divine Ma  iage.  Af e  unde g
oing nume ous
 ini ia
 ions one a ains enligh  enmen symbolized  by he p esence o
f " he Elec  ," o  he 144,000 and fully func ioning DNA. When he individual has

mas e ed hei  own individual  flow of ene gy, and unsealed o  opened each cha 
a andi s co esponding sys
 em of biochemical
 (endoc  ine glands) and o
 ganic ene
gy, hey  hen mus face he final s uggle, o  A mageddon, which is he p e equ
isi e fo  a aining  he"eigh h level" of psychic powe . The fully enligh enedi
 hus a ains he Ch is -consciousness  which 888 symbolizes.
 They mas e
 he  physical and me aphysical
 laws of
  a ma, which  is how he pe son becomes i
mmo  al and is f eed f om he necessi y o einca na e.

Me  aba
Me  aba, also
 Me abah,
 is he divine
 ligh vehicle
 allegedly used by as
cended mas e s o connec wi h and each hose in une wi h he highe  ealms. "
Me " means Ligh . "Ka" means
  i . "Ba" means Body.
Spi  Me -Ka-Ba means he spi i
/body su ounded by coun e - o a ing fields  of ligh
 , (wheels wi hin wheels), sp
ials ofene gy
 as in DNA, which anspo  s spi i /body f om one dimension o an
o he . S a  Te ahed on
19.5 degees falls   he hea  (a  of
 ove  covenan ) In mode n eso e ic  eachings

, i is augh ha he Me KaBa   is an in e dimensional
  vehicle consis
 ing of wo
 sized, in e loc ed  e ahed a of ligh wi h a common  cen e , whe e one
 ahed on
 poin s up  and  he o he
  down. This poin symme   fo m is called
ic  a
sella oc angula o  s ellaed oc ahedon which can  also be ob ained by ex ending
he faces of a egula   oc ahed on un il hey in e sec  again. In his boo  s, es
ea che  and physicis
 D unvalo Melchizede  desc ibes hisfigu e as a "S a  Te 
ahedon", since i can be viewed  as a h ee dimensional
  S a  of David.  By imagin
ing wo supe imposed  "S a  Te  ahed ons" as coun eo a ing, along  wi hspecific
 ana" b ea hing
  echniques, ce  ain eye movemen s and mud as, i is augh h
a one  can
 ac iva e a non-visible
   shaped ene gy field a ound he human
body ha is ancho ed a he base of he spine.
The wo d Me  abao  Me  ava - Heb
 ew Cha io o  gene al meaning
 " o ide
mal, in a cha io "- is used in he Bible (Eze iel 1:4-26) o efe  o he h on
e-cha io of God, he fou -wheeled vehicle d iven by fou  Che ubim, each of whic 
h has fou  wings and fou  faces (of a man, lion, ox, and eagle). Fou  means  im
e  in alchemy.
 Judaism, he  beginning of he boo  of Eze iel was ega dedas hemo
s mys ical passage  in he Bible, and i s s udy  was  discouaged,  excep by mau 
 individuals wi h an ex ensive
 g ounding in
  he s udy of  adi ional Jewish ex
 s. Jewish
 a ies emphasize
 ha  he image y of he Me  aba is no
mean o be aen li e ally; ahe he cha io and i s accompanying  angels a 
e analogies fo  he va ious ways  ha God eveals
  Himself in
  wo ld. Maimoni
des in his 13 pinciples of fai hemphasies  ha God is no limi ed o any pa  i
cula  fo m, as  hisp ophesy  migh seem  oimply. Chassidic philosophy   and Kabal
lah explain
 a leng h wha each
  aspec of his vision  ep esen s in his wo ld,
and how hey in no way imply ha  God is made  up of hese fo ms. Thedange  of u
nde s anding hese  passages as li e al dec ip ions of God s  image li elyaccoun 
s fo  he opposi  ion among To ah schola  s owa
 ds lea  ning his opic wi hou h
e pope  ini ia ion. Jews cus oma ily ead he Biblical passages  conce  ning he
Me  aba
 in  hei  synagogues
 eve  y yea  on
 he holiday
 of Shavuo
 . His o y The ea
lies me  abah  specula ions we
  e exege ical
 exposi ions of he
 p ophe ic vision
s of God in he heavens, and he divine
  e inue of angels,
   hos s,  and heavenly  c
ea u essu ounding God. The ea lies evidence sugges s ha me  abah homile ic
s did no give
ise o ascen  expeiences - as one abbinic  sage
 s a es: "Many have expounded u
pon he me abah wi hou eve  seeing  i " (Tosef  a  Megillah 3[4]:28). The Talmud
ic in e dic ions concening me   abah specula  ion a e nume  ous and  widely
 held. D
iscussions  conce  ning he me  abah we  e limi
  ed o only he mos wo  hy sages, a
nd admoni o y legends  a  e p ese  ved abou he dange s of ove
 zealous specula ion
  ning he  me  abah. The sages Rabbi Yochanan Ben Za
 ai (d. ca.  80 CE) and
la e , Rabbi A iva (d. 135) we  e deeply involved in me  abah  specula
  ion. Rabbi
Aiva andhis con  empo a y Rabbi  Ishmael
 ben Elisha  a e mos of en he p o agon
is s of la e  me  abah ascen li e a u e. Beyond  he abbinic communi  y, Jewish
 is s also engaged
 in visiona  y specula
 ions conce
   ning he divine  ealm
and he divine c ea  u es which  a e 
 ema  ably simila 
    o he  abbinic ma e ial.
A small numbe  of ex  s unea  hed  a Qum an indica
 e ha he Dead Sea
y also engaged in me  abah specula   ion. Recen ly uncove  ed Jewish mys ical  ex s
also evidence a deep  affini  y wi h he  abbinic
  me  abah homilies.
 Recen ly, co
nside able schola  ly a en ion has been paid o he use of
 me  abah hemes in ea
ly Jewish-Ch   is ian ci cles.
 The me  abah homilies even ually consis ed ofde a
iled desc ip ions of mul iple laye ed heavens (usually seven in numbe ),of en g
ua ded
 ove  by angels, and enci cled by flames  and lighning. The highes heaven
con ains seven palaces (he halo ), and in he inne mos palace  esides a sup em
e divine image(God s Glo y o  an angelic image)  sea ed on a h one, su ounded
byawesomehos s who sing  God s  p  aise. When hese images
 we e combined wi h an
ac ual  mys ical  expe  ien ial mo if of individual ascen  (pa adoxically called  "d
escen "in mos ex s) and union  is no p ecisely
  nown. By infe ence,
ay his o ians ofJewish mys icism usually  da  e his developmen
  o he hid ce
n u y CE. Again,
 hee isa significan  dispu e amongs his o ians ove  whe he 
hese ascen and uni ive  hemes we e he esul of some "fo eign,"  usually Gnos
ic, influence, o  a na u al p og ession  of  eligious
  dynamics wi  abbinicJu
 Biblical Me  aba in Dep h Acco
 ding  o he ve ses in Eze iel and i s
a endan commen a ies, he analogy  of he
 Me aba image consis s of a cha io ma
de of many  angels being
 d iven  by he "Li eness of a Man."
 Fou  angels
 fo m he
basic  s  uc u e of he cha
   io . These angels a e called
 he "Chayo
 ". The bodies
of he "Chayo "a e li e ha ofa human  being, bu
 each of hem
 had  fou faces
, coesponding o hefou   di  ec ions he cha io can  go (no  h, eas
 sou h and
wes ). The faces a e ha of  a man, a lion, an ox (la e  changed o a child o
che ub)and  an eagle. Since he  e a e
 fou  angels and each has fou  faces, he e
a e a o al of 16faces. Each Chayo  angel  also has fou
  Two of hese wi
ngs sp ead  ac oss he leng h of he
 cha io  and connec ed wi h he
  wings of he
angelon heo he  side.  This  c  ea ed a so   of box  of wings ha fo med he p
e ime e  of he cha   io .
  Wi h he
  emaining  wo  wings, each
 angel cove ed
 i s ow
n body.
  Below, bu no  a ached o he fee of he "Chayo " angels a  e o he  ang
els ha a e shaped li e wheels. These wheel angels, which a e desc ibed as "a w
heel inside of a wheel", a e called "Ophannim" - wheels, cycles o  ways).
These  wheels a e no  di ec ly unde  he cha io , bu ae nea by and  along i s pe
ime e much li  e he wheelsof a ca  . The angel  wi h he face  of  he manis alw
ayson he eas  side and loo s up a he  "Li eness of a Man" ha d ives hecha
io . The  "Li eness  of a Man" si s on a h one made
 of saphi e. The Bible la e 
 es men ion of a hi  d ype of angel found  in he Me  aba called  "Se aphim" (l
i . bu ning) angels. These angels appea  li e flashes  of fi  e con
   and decending.  These "Se 
 aphim" angels func
 somewha li e pis ons in
ha hey powe ed  he movemen   of he cha  io .
  In he hie a chy of  hese angels,

"Se aphim" a e he highes  , ha is, closes oGod, followedby he  "Chayo ", 
which a e followed by he "Ophannim". The cha io is ina cons an s a e of mo i
on, and he ene gy behind his  movemen uns acco ding o his hei a chy.  The
vemen of he "Ofanim" iscon olled by he "Chayo " while he movemen of he "
Chayo  " is con  olled by he "Se  afim". The movemen of all he angels of he ch
a io a e con olled by he "Li enessofa Man"  on he Th one. A Chassidic Expla 
 ion Chassidic philosophy
 ha  Me  aba is  a mul  i-laye ed analogy  ha
offes insigh in  o he na u e of man, he ecosys
 em, he wo  ld,
  and eaches u
s how obecome be e  people.   The fou  Chayo angels  ep esen he basic a  che
ypes ha Godused o c ea e he cu en na u eof hewo ld.  Ofannim,   which  mea
nsways,  a e he ways hese
 a  che ypes
 combine o cea e ac
 ual en i ies ha ex
is in  he wo ld.
 Fo  ins  ance, in he basic elemen
 s of he
 wo ld, he lion ep
esen s fie, he ox  ea  h, he eagle wind, and
 he man wa e . Howeve
 , in
 p ac
ice, evey hing in he wo ld  is some combina ionof all fou, and he pa  icula 
combina ion of each elemen ha exis in each  hing a e i s pa  icula  Ofannim 
o  ways. In ano he example, he  fou  Chayo
  ep esen sp ing, summe , win e  a
nd fall.
 These fou  ypes of wea  he   a e he a che ypal fo ms. The Ofannim would
 he combina ion
 of  wea he  ha exis s on apa  icula   day, which  may be aw
in e -li e day wi  hin he summe  o  a summe  li e day  wi hin he  e  o wha
win  e
ve . The Man on he h one ep esens God, who  is con olling
 eve y hing
es on in hewo ld, and how all of he a che ypesHe se up should in eac  . The
Man on he h one,  howeve , can only d ive when  he fou  angels  connec  hei  w
ings.This means ha God will no  be  evealed o us by
  us loo ing a all fou  e
   s (fo  ins ance)
 sepa a e and independen en i ies.
 Howeve , when one l
oo s a  he way ha ea  h,wind,   fi  e and wa e  (fo  ins ance)
 which all  oppose
each o he  a eable   o wo  oge he  and coexis in comple  e ha mony in he wo 
ld, his shows ha he e is eally a highe   powe  (God) elling hese elemen s
how o ac . This  ve  y lesson ca  ies
 ove  o explain how he fou  basic g oups o
f animals and he fou  basic a che ypal  philosophies   pe sonali ies eveal
and  a
highe , godly sou ce when one is  able  o  ead be ween he lines and  see how
eopposing  fo ces
  can and
 do in e  ac in ha mony. A pe
  son should  s ive  o be l
i ea Me  aba, ha  is o say, he should  ealize all he diffe
 quali ies,
len s and inclina
 ions he
 has (his angels). They may seem o con adic
 , bu whe

n one di ec s his  life oa highe  goal suchas doing God s will  (he man on he
chai  d iving he cha io ) he will see how hey all can wo  oge he  and even
complemen eacho he .
Ul ima ely, we should  s ive  o ealize  how all of he fo ces in he wo ld,  hou
gh hey may seem o conflic can  uni e when one nows  how o use  hem  all o ful
 a highe  pu  pose, namely
 o se ve
 God. Key Tex
  s The
 ascen  exs a e ex an
 fou  p incipal
 wo  s, all edac ed  well  af e 
  he hi d bu ce  ainly befo 
e he nin  h cen u y CE.
 They a  e:  1) He halo  Zu a
  ey ("The
 Lesse  Palaces"),
hich de ailsan ascen of Rabbi A iva; 2) He halo Rabba i ("The  G ea e  Palaces
"), whichde ails an ascen  of Rabbi Ishmael;   Ma aseh Me  abah ("Accoun of
 Cha io "),
he  a collec ion of hymns  eci edby he "descende s"and hea d du ing
hei  ascen ;and 4) Sephe   He halo ("Boo of Palaces,"  also nown as 3 Enoch)
, which
  ecoun s an ascen
  and divine   ansfo  ma ion of he biblical  e Enoc
h in o he a chanelMe a on,  as  ela
 ed by Rabbi Ishmael.
 A fif h   p ovides
a de
 ailed desc  ip ion of  he C ea o  as seen by he "descende s" a he climax
of hei  ascen  . This wo  , p ese  ved in
 va  ious fo ms, is called Shi u  Qomah

("Measu emen of he  Body"), and is oo ed in  a mys ical exegesis
 of he Song
Songs, a boo epu
  edly vene  a ed  by Rabbi A iva. The li eal message of he wo
 was epulsive
   o hose  who main ained God s inco po eali y;  Maimonides
 (d. 12
04) w o e ha he   boo should be  e ased and
 all men
 ion of i s exis  ence dele e
d.While h oughou  he e a of
  me  abah
 mys icism  he p oblem  of c ea  ion was no
ofpa amoun impo
   ance, he ea ise Sefe  Ye  zi ah ("Boo of C ea
  ion") ep e
sen s an a emp a cosmogonyf om wi hin a me  abah milieu. This ex was p oba
bly composed
 du ing he seven  h cen u y CE,  and evidences  influence
 of Neopla
ism, Py hago eanism,   and S oicism. I fea u es  a linguis  ic heo 
 y of c ea ion i
n which God cea es he unive se bycombining   he 22 le e s of he Heb
 ew alpha
be , along wi h emana ions ep esen ed by he en nume als, o  sefi o
The Bible as His o y We ne  Kelle 
Isa3:16  And Jehovah
  says, Because
 he daugh e s of Zion a e poud, and wal wi
h s e ched ou  nec s andwan on eyes, wal ing and mincing  as hey go, and ma e
 in ling wi h hei  fee ; Isa 3:17 So Jehovah
 will  ma e he c own of he daugh 
e  of Zion
 scabby; and
  Jehovah  will lay
 sec e
 pa  s bae. Isa 3:18 In h
a day he  Lo d will a e away he  beau y of  he anle b aceles, and he headba
nds, and he cescen s, Isa3:19 he pendan  s, and he b acele s, and he veils;
 Isa 3:20 he  u bans, and
 he leg onamen s, and he sashes, and he houses  of
he soul, and he amule  s; Isa 3:21
 he  ings and nose jewels;
 Isa 3:22 he fes

al appa el and  he ou e  ga men s;  and  he man les,  and he pu ses; Isa 3:23  he
mi o s and he fine linen; and he u bans and he veils. Isa 3:24 And i shal 
l be, ins ead of a smell of pe fume, he e shall be an odo  of decay.  And ins ea
d of a sash, a ope. And ins ead of well se hai , baldness.  And ins ead of a i
ch obe, a gi  ding of sac clo h; bu ning ins
 ead of beau y. Isa   men sh
3:25 You
all fall
 by he swo  d, and you  migh
 y in he
 wa . Isa 3:26 And he  ga es shall
lamen and mou n; and she shall si ba e on he g ound.
S amped on a Judahi e pi che  bea ing he insc ip ion Je usalem

Th ough all cul u es 
Usage of hexag am h ough all cul u es
The symbol is nown in A abic as , ajma Dawud (S a  of David) o  Kha em Sulayma
n (Seal of Solmon),
Six poin ed s a s have also been found in cosmologicaldiag ams in Hinduism, Bud
dhism, and Jainism.
 some old ve sions of heBa do Thodol,   also no
 as The Tibe an Boo of he Dead, con
 ain a
 hexag am wi h a Swas i a inside.
was madeup by he publishe s fo  his pa icula  publica ion.  In Tibe an, i
is called
 he o igin of phenomenon (chos-yi byung-gnas).
 I is especially  co
 ed wi
 h Vaj ayogini, and fo
  ms he
 cen e  pa  of He  mandala. In  eali y,
i is in h ee dimensions, no wo, al hough i may be po  ayed ei he  way.
Yan a on he Hindu god Ganesha
Mo e Hindu hexag ams

Mandala f om Tibe

Ka hmandu Sh ine, Nepal

Shin o Sh ine, Ise-jingu, Japan
Manai-jinja Sh ine, Japan
Bahai House of Wo ship
The Six Poin ed S a  By, D . O.J. G aham
The Six-Poin
 ed Sa  is going in o i s fou  h edi ion. The e havebeen housands 
of le e s ove   he yea s and  commen s ae available upon eques  . The ques  ion 
s which a eas ed  of his  auho  a e: Wha made  you even emo ely cu ious  ha
he six-poin ed s a migh no be "Jewish"   Af e  all, i is called he "S a  ofD
avid" and has i no become he in  e na ional insignia of Jewishness  and he S a
eof Is ael?  The con ove sy and he challenge a e answe ed in he boo . The qu
es began a Yo Unive  si y, On a io, Canada, when
 an O
  hodox Jewish
 f iend of
mine was inves iga ing Messianic  Judaism. Ou
  in ellec ual conve  sa ion cove ed
 many opics
 which included he so-called
 S a  of David, which he
 said he did no
use as he symbol G-d eally  gave he child en  of Is ael was he  anche
d Meno ah. Being   a jou nalis , he challenged me
  o explo  e he six-poin
 ed s a .
 I accep ed he challenge,  wi h he plan ha I would  p ove i sJewishness. 
Af e  all, I wo e one and fel Ihad o defend i, even o him. Tha was he sum
me  of 1979  and he  esea ch oo me fou  yeas o comple  e. Ifound  a few Jews 
  new i   was no Jewish,
 and  hese a e men ioned
 in he boo . O hes did no
hin abou i, and  mos did no ca e whe he  i was o ignially occul  o  no -
hey did no
   i ma e ed.
 I chec ed Jewish sou ces and all hei 
edias a esed ha i was no o iginally Jewish and was no used as he symbol
fo  any of he welve ibes ofIsael. Jewish sou ces said i wasn  o iginally 
Jewish. So, wha was i ? Tha oo fou   yea s of esea  ch. F oma chive  o ach
 lib a y o lib  a y...his o y boo   o his o y boo
  . The fi s men ion of he
s a  was in Amos 5:26 ega ding he e f om Egyp o Canaan.  Then in 922
, when Solomon maied  he daugh  e  of Pha oah and wen  in o magic  and wi chc af 
and buil anal a  o Ash  o o h and Moloch. The boo aces he six poin ed s
a  f om Egyp  o Solomon,  o A abMagic  and  Wi chc af , o D uid use(  efe ences
a e documen ed). Theboo  aces he s a  h ough F eemason  y usage
  o Maye  Ams
chel Baue
 , who, in he 17 h cen u y, changed his name o depic  ed sixpoin
ed s a  (o  shield) which he had hung on his doo  in Ge many, and  hus began h
e family
 of "Red Shield"  o  Ro hschild. The esea ch ca  ied  on h ough his  fam
ily, o hei  cou ofa ms, o Cabala, o As ology, o Hi le and his pu  ing
a yellow six-poin   ed s a  on all
  du  ing he holocaus , o he Zionis symbo
l, and finally o he flag of he S a e of Is ael and beyond.
 his symbol is comp ised of a six wi hin asix wi hin a six (6 poin s, 6
  6 sides of he hexagon   he middle) he esea ch also
in  included a l
oo a he 666  p  ophecies
 in  he Boo
 of Daniel
 e c., ega ding he "wilful King
" (an i-Ch is ) and he "ma  of he  beas ".
 The Sc ip u al significance
 of he
numbe  seven   and a Biblical desc  ip ion of
  he  eal Messiah and he seven-b  anch
ed Candles ic (Meno ah) which God gave o he childen of  Is ael as an eve las
ing covenan (which  is
 also men  ioned in he New Tes amen  ) is cove ed. All  he
sou ces ae w i en a he bo omof each   page ma ing
 i easy fo  
 eade  s o see
 chec fo
  s a  ed ou o defend his  symbol, bu ended up sho
c edand qui e devas  ed
 wi h he evidence  gleaned  f om he academic
  esea ch. I
is he only boo on he  o igin and his o y of he six-poin ed s a  o  hexag am.
Have a good   ead,  chec he  efe encesyou self, and I would be happy ohea  y
ou  commen s. All he bes o you Augus 16, 1999 D . O.J. GahamV ai@ne
? (as ci ed in 666 - The Masonic Squa e and Compass/Six Poin ed S a ).
The shield of David is no men ioned  in abbinicli e a u e.  No ably, no a sing
le a cheological p oof exis s as ye conce ning he use of his symbol in he Ho
ly Land  in ancien imes,  even
 afe  King  David. A David sshield has ecen ly b
een no ed on  a Jewish ombs
 one a Ta en um, in sou he n I aly, which may da e a
s ea ly as he  hi d cen
  u y of
 he common e a.
 The ea lies Jewish li e a y sou
cewhichmen ions  i , he Esh ol ha-Kofe  of he Ka ai e Judah Hadassi  (middle
of he 12 h cen .), says,  in ch.
 242: Seven
   of angels p ecede
 he mezuzah
: Michael, Gab iel, e c.... Te ag amma onp o ec hee! And li ewise  he sign  c
alled  David
  s shield  is placed  beside he name of each angel.  I was, he e
fo e, a his ime a sign on amule s? (Bigpedia).
Bu ye have bo ne he abe nacle of you  Moloch and Chiun you  images,  he sa 
ofyou god, which ye made oyou  selves The efo e will I cause you ogo in o c
ap ivi y beyond Damascus, sai h he LORD, whose name is The God of hos s. (Amos 
5:26-27, unde line added). CHIUN: A wo d occu ingin connec  ion wi  h Siccu h 
in Amos v. 26. Schola s have long been puzzled  o now whe he   in his passage  
hey a e common nouns o  p ope  names.  Siccu h  is
  p obably he Assy ian Sa u
 (Sch  ade , K. A.T.  pp. 442 e seq.), an epi he of Ninib and  Anu. Ninibwas
iden ified wi h Sa u n (Jensen, Kosmologie, p.136).  . . (Jas ow and Ba  on)
. "The Unive sal Jewish Encyclopedia decla es ha he SIX-POINTED STAR...acco d
o he Rosic ucians...was  nown o he ancien Egyp ians" (G aham, p. 13 as ci e
din Aho).Rega ding S a -Wo ship,  he Jewish  Encyclopedia
 says, This is pe haps
he oldes fo mof idola   y p
 ac ised by he
 ancien s. Acco ding
 o Wisdom
. 2, he obse  va ion
 of he s  a s in he Eas ve y ea ly led he people o ega 
d he  plane
 s and he fixed
 s a s as gods.
 The eligion of he ancien
 Egyp ians

is nown  o have consis ed p eeminen  ly of sunwo  ship. Mosess e nly  wa ned he
Is aeli es agains wo shiping  he sun, moon,  s a s, andall he hos  of heaven
(Deu . iv. 19, xvii.  3); i may be said ha he p  ohibi ion of ma ing and wo sh
iping any image
 of ha which
 is in heaven above (Ex. xx. 4;
 Deu . v.  implies
also he sa s and he o he  celes   ial bodies. The
 Is aeli  es fell in o his i
nd of idola y, and  as ealy as he ime of Amos hey had he images  of Siccu h
and Chiun, " hes a s of hei  god"  (Amos v. 26, R. V.);  he la e  name is gene
ally supposed o deno  e he plane  Sa u n (Seligsohn, e al.). In Medieval  Jewi
sh, Islamic
 and Ch is ian legends, he Seal of Solomon was a magical
 signe ing
said o have been possessedby King Solomon  (o  Sulayman in he Islamic  ve sion

),which va iously gave him he powe  ocommand  demons (o  jinni), o  o spea
wi h animals. In one of he A abian Nigh  s  En e  ainmen s, an evil djinn is des 
c ibed as  being imp 
 isoned in a coppe
  bo le fo  1,800 yea s by a leadseals a
mped by he ing.O he  , la e  boo s (Pseudomona chia Daemonum) manage o fi fa
 mo  e demons
 in he bo le (Wi ipedia, Seal of Solomon,  lead unde line added).
  Vol. 2, he six-poin ed s a is c
 he alisman of Sa u  n. I is illus
 a ed obve  se and
 eve se. The la e 
is he Seal ofSolomon; he fo me  is he five  poin ed s a  , commonly
 called he
pen ag am.De ails a e given on how o ma e hese symbols and   he ma e ials o
use? (Dispa ch
 Acco   ding o Wolf Ca nahan  s web si e, he Talisman of
Sa u n has he pen ag am on he obve se side and he hexag am on he eve se si
Ca nahan s asse  s,?In o de  o ma  e he alisman of Sa u n,a plaque of ve y p
u e lead mus beob ained, cu in he fo m of a ci cle abou he size of an o di
na ymedal,  and he wo faces polished  smoohly (Ca nahan, lead unde line added)
. In e es ingly, sa u nism is an e m used o mean lead poisoning.1
In he magic papy i of an iqui y, pen ag ams, oge he  wi h s a s and o he  sign
s, a e
f equen ly found on  amule s bea ing  he Jewishnames of God" Sabao h," "Adonai,"
"Eloai" and used o gua d agains feve  and o he  diseases (Wessely,  "Neue Zaub
e papy i [sic]," pp. 68, 70, and no e). Cu iously enough, only he pen acle appe
a s, no he hexag am 2 (Jacobs and Blau, bold emphasis added).
Some  che s have heo ized  ha he hexag  am ep esen s he as ologicalch
a  a  he ime of David s bi h o  anoin men as ing. The hexagamis also no
wn as he King s Sa   in as ological ci  cles, and was an impo  an as ologic
al symbol in Zo oas ianism (Wi ipedia, S a  of David).
 viewof God, which pe mi ed no images  of Him, was and  s ill is oppos
ed o he accepance ofany symbols,   and nei he  he Bible  no  he Talmud ecogn
  hei  exis ence. I is no
  hy, mo eove , ha he
 shield of David is no
 ioned in
 li e a u  e. The "Magen Dawid," he efo
 e, p obably did
no o igina e wi hinRabbinism [sic], he official and dominan Judaism fo  mo e
han 2,000 yea s? (Jacobs and Blau).
Acco ding o Av amYehoshua, In The New S anda d Jewish  Encyclopedia,
  [sic] unde 
Magen David
  (Heb  ew fo  Shield  of David,
 a common e m fo  he S a  of David)
, his a  icle appea s, quo ed a leng h:
(Heb. Shield of David ): Mys ical  symbol consis ing of wo supe imposed  iang
les fo ming  a s a  o  hexag am; oday  ega
 ded as a
 Jewish symbol.   Al hough occu
ing in he Cape naum synagogue
  (3 d cen . CE), i was in ancien  imes p  edomi
nan ly a nonJewish
 deco a ive  mo if (e.g. on Roman mosaic  pavemen s), and is fou
nd in Ch is ian chu ches in he Middle Ages, while  absen f om con empo a y Jewi
sh deco a ion and no men ioned in abbinic li e a u e.
The name figu es f om  he 13 h cen .in he p ac  ical Kabbalah,  whe  e i isa
magic symbol  associa ed wi h he pen ag am o  S a of Solomon   (wi h which i i
s f equen  ly confused).  The o  igin and pe iod of i s adop ion as aJewish symbol
is a ma
 e  of
 dispu e. I occu s
 in a specifically
 con ex in P ague in
he 17 h cen . The M.D.  was adop ed
 by he Fi s Zionis  Cong  ess (1897)  as a s
ymbol, and  figu es on he flags of he Zionis O  ganiza ion  and of  he S a e of
Is ael. I was used by he Nazis, in he fo m of a yellow s a , as he Jewish B
adge of shame.  . . .
A magic symbol associa  ed wi h he pen ag am  ! The pen ag am is one  of he  mos
 ful symbols of he occul . The Lo  d specifically wa ns agains his ind
 hing in His To  ah. As Jews, and ce  ainly as followe
  s of Yeshua, we 
a e
o loo o magicians,   mediums o  so  ce
  e s, e c.
  o guide us in ou  wal wi h
 Lo d, o  p o ec us. And we a e ce  ainly no o use hei  symbols as  ep ese
n a ive of Yahveh o  His People Is ael (Av amYehoshua).
?The e is no biblical  evidence, whe he  Sc ip u al o  a cheological [sic], ha  
he so called  S a  of David   isa Godgiven symbol fo  HisPeopleIs ael. Bu
he eis ex ensive evidence ha he S a  of David  o igina ed in he occul and 
con inues o occupy  a place in i oday.  I could  no see how I, as a ep esen a
ive of Yeshua  (T u h), could  give
 legi imacy o an an i-biblical  symbol. The ef
o e,I discon
 inued using   he S a  of David
 I could no biblically
 jus i
fy i . I was f om  ancien ime, and  s ill is oday, a symbol of he occul , lon
g befo e i came o be a symbol fo  he Jewish People? (Av amYehoshua).
Spea ing of he S a  of David,   Yehoshua says, Wha ma es i so an i-To ah,  and
he efo e an i-Yahveh, is ha his lends c edence o magic and heoccul  , which
Yahveh soundly  condemns.
  Unfo  una  ely, his p ac ice  is p 
 evalen wi
 hin Judai
 (and Ch is
 oday.  An in e weaving of occul mys icism, wi h he Sc i
p u es and he adi  ions of
 he Jewish (o  Ch is ian) People.  The Talmud was be
gun in Babylon, wi h all i s pagan-occul influences,    long af e  King  s David an
d Solomon we e dead. And he Kabala 5 is no pa  of he Wo d of God. Kabala is
Jewish so ce y? (Av amYehoshua).
The so-called S a  of David  is essen ially a hexag   am,  no hing mo e, no hing 
less. The  e is no Biblical o  Jewish evidence  ha aces hisancien  occul s
ymbol wi h ing David of  Is ael.  Howeve , he e is evidence  ha
 i was used by
ing Solomon,  af e  he u ned o pagan
 gods and he occul , la e in his life, ca
using God o become ve y ang y wi h him (Dan enb ing).
Some O  hodox Jewish  goups ejec he use of  he hexag am  S a  of David  because
of i s associa ion wi h magic and he occul  . They  do no  ecognize
  i as a Jew
ish symbol.
 Ha edi g oups,
 such as
 Ne u ei Ka  a, ejec i because of i s
associa ion wi h Zionism (Wi ipedia, S a  of David).
If you examine
 heso-called S a  of David, o  hexag am, closely,  you
 will dis
cove  some hing
 as onishing. I has six poin s, fo 
 ms six
 equila eal iangles,
 in i s in e io  fo ms a six sided hexagon
 -- hus i eveals he   of
Sa an he devil, o  he beas of Revela ion -- 66, and 6 -- 666 !!! (Dan enb ing
 e is a subs an ial body of evidence plainly
The  indica ing ha hesix poin ed
s a , also calleda hexag am, is of occul  ic o igin. Schola  s of an iqui
 y have
long since
 found he symbol on an ancien
 A  abic
 amule , in magic ex s f om he
Byzan ine e a, in medieval boo s of he occul  , in   elics, in f eemason
ic he ald y, and even in a Moslem mosaic da ed o he 8 h cen u y AD (Lloyd, Jam
Fu  he mo e,since  he symbol now ep esen  s Judaism,
 and he Ch  is ejec ing p
 and na ion nown   as Is ael, using he mos basic  of sc ip u aldefini ions
, i is self eviden he image is associa ed wi h he e m An ich is . See I Joh
n 2:22 fo  de ails (Lloyd, James).
In heboo THE HISTORY AND PRACTICE    Vol. 2, he six-poin ed s a is c
 he alisman of Sau n. I is illus  a ed obve  se and eve se. The la e 
is he Seal ofSolomon; he fo me  is he five  poin ed s a , commonly
 called he
pen ag am.  De ails a e given on how o ma e hese symbols and he ma e ials o
use (Despa ch Magazine).
Schola s have said i may bea elic f om Ancien Egyp ian eligious  p ac ices,
adop ed by Jews  engaged  in he occul and sync e ism as ea ly as he e a of Kin
g Solomon (Wi ipedia, S a  of David).
The MagenDavid (shieldof David, o  as i is mo  e commonly  nown, heS a  of  D
avid) is he symbol mos commonly associa  ed wi h Judaism
  bu i is ac ua
lly a ela ively new Jewish symbol.  I is supposed
  o ep esen he shape of Kin

  s shield (o  pe haps he emblem
g David  oni ), bu he  eis eally no suppo  f
o  ha claim in any ea ly abbinic  lie a u e. In fac , he symbol is so a e i
n ealy Jewish li e a u e and  a  wo  ha a  deale s suspec fo ge y if hey f
ind he symbol in ea ly wo  s (Jewish Vi  ual Lib a y).
 symbolof in e  wined equila
The  eal
 iangles is a common  one in he Middle Ea
s and No  h Af ica,  and  is hough o b ing good luc . I appea s occasionally 
 ea ly Jewish a  wo  , bu neve  as anexclusively Jewish symbol. The nea es
hing o an official  Jewish symbol a he ime was he meno ah (Jewish Vi  ual
Lib a y).
I s usage as a sign of Jewishiden  i y began
 in he Middle  Ages. Adis inc ive s
ymbol of Judaism since ancien imes was he meno ah (Wi ipedia, S a  of David).
The numbe  seven, no he numbe six is God s pe fec numbe . The symbol given
o Gods chosen ace, as fa  bac as Exodus is he Meno ah, o  seven b anched can
dle-s ic (Despa ch Magazine).
Read all abou his Meno ah, which played such a vi al ole in  he Tabe nacle an
d was placed in he Holy Place in Exodus 25. Mo e veses abou he Meno ah a e,
1 Kings 7:49; 11 Chonicles 4:7. Also in he New Tes amen , Ma hew 5:15 ; Rev.
1, 2 & 19:16 (Despa ch Magazine).
In he 17 h cen u y,i became  apopula  p ac ice o pu Magen Davids on he ou
side of  synagogues,
 o iden ify hem as Jewish houses of wo ship in much he sam
e way ha a c ossiden ified a Ch is ian house of wo ship;  howeve
 , I have
 seen any explana  ion of why his symbol was
  chosen, a he  han
    some o he  sym
bol (Jewish  Vi  ual Lib a y).
 A popula
  fol e ymology has i ha
 he S a  of D
avid  is  li e ally modeled af e  he  shield of  he young
 Is aeli e wa
  io  David 
(la e o be King David). In o de o save me  al,  he shield  was no made of me
al bu of lea  he  spanned  ac oss he simples me al f ame  ha would hold he  o
und shield: wo  in e loc
 ing iangles.
 No eliable his o ical evidence fo  his
e ymology exis s (Wi ipedia, S a  of David).
 iously, he G ea Seal of he Uni ed S a es appea
Cu  s o con ain an  image of a
S a  of David, consis  ing of 13 smalle  Ame ican S
  a  s symbolizing he 13 o igin
al colonies,
 he eagle s head.
 claim ha his appea
   s, supposedly in
g a i ude fo  he financial con ibu ions of Haym Solomon o he  Ame  ican Revol
u ion and Ame ican Wa  of Independence   of 1776, which manya eno awa e of. Som
e main ain Solomon designed he g ea seal himself (Absolu eAs, saved
f om cache).
When he mode n s a e of Is ael  was founded, he ewas much deba e ove  whe he 
his symbol should be used on he flag (Jewish Vi  ual Lib a y).
Raelism uses a symbol inspi ed by he S a of David. The symbol ini ially  chosen
by Claude Vo ilhon
 fo  his movemen
  was he sou  ce of conside
  able con ove sy:

i esembleda S a  of David wi h he image  of a swas  i a embedded  in i s cen
.Acco ding o official  Raelian  s a emen  s, he swasi a ep esen  s infini y o
f ime,  and ace i s o igins
 o Sans
   i and Buddhis symbols, o he Chinese c
haac e  fo  emple, and o ancien ca acombs,   mosques, and
 synagogues.   In 1991
, he symbol  was changed  o  emove he swas  i a and deflec public c i icism, as
wellas o gain  accep ance in Is ael fo  he building of a Raelian embassy  o
g ee an icipa ed Elohim space vessels (Bigpedia).
In he fi s o de, he magical  foces ae awaened, ac iva ed, and balanced  in
he candida
 e by he ini ia o  in he 
 i uals hemselves.
 These fo ces a e hose
of he adi ional  elemen s; Fi e, Wa
 e , Ai , Ea  h, and Spi i , which a e sym
 by a pen ag am. Beginning  in he second o de , howeve  , he individual p
ac ice of ceemonial   magic g ea ly  enhances  his p
  ocess. The  Second  O de  wo
p ima ily ac iva es he fo ces of heseven adi ional plane s: Sa u n, Jupi e
, Ma s, he Sun, Venus, Me cu y, and he Moon, which a e symbolized by a hexag 
am (Monnas e and G iffin).
BIBLIOGRAPHY Absolu eAs,  S a  ofDavid, Web lin  . Saved  f om cache. A
ho, Ba ba a and Mose
   , Jane . Six-Poin ed S a : Ma  of  he Beas , h p://www.wa  2.h ml BIGpedia.  S a  of David, Web lin
 . Ca
 nahan, Wolf. Talis
man of he  Magi, Web
 lin . Dan enb ing, William F. Is he
 ?S a  of
 David? Pagan?

, Web lin . Despa  ch Magazine,Edi o  W. B. Howa  d,End ime Minis ies  Ch  is ian
Resou ce Cen e, The six poin ed S a, is i he S a of David?, Ex ac : Vol.
6:3. (Sep. 1994)...pp.30-31.  Web  lin. F eemason ywa ch.o g.  666 - The Masonic  
Squae and Compass/Six Poin ed S a h p://www.f eemason  ywa ch.o g/sixpoin eds
a .h ml. G aham, O.J. The Six-Poin ed S a , New Pu i an Lib a y, 1984.
Jacobs,  Joseph, and Blau, Ludwig.  MAGEN DAWID, © 2002
l igh s ese ved. Web lin . Jas ow, Mo is, J . and Ba  on, Geo ge A.CHIUN, ©
2002 All igh s ese ved. Weblin . Jewish Vi  ual Lib 
a y. S a  of David,©
 2006 The Ame  ican-Is aeli
 Coope  a ive
  En e p ise,
 Web lin .
Lloyd,James. S a  of David,  © 2005 Ch is ian Media Ne wo  , Ch  is ian Media Da

 Oc obe  4, 2005.
 Monnas e, C is and G iffin,  David.
 Is aelRega die, Inii
a ion,  and Psycho he apy,  © 1995. A ve sion of his a  icle fi s appea ed in h
e Ten h Annive  sa y Edi ion of Gnosis Magazine.  Saved f om Heme ic O de of he
Golden Dawn, h p://
   icles&p=ini  ia ion
. Seligsohn, M. and he Execu ive Commi ee of he Edi o ial Boa d of he Jewis,
 All igh s ese 
ved. Web lin . Wigode , Geoff   ey, D. Phil.,
 Edi o  in Chief,  The New
 S anda d Je
wish Encyclopedia
 (New Yo  - Oxfo d: Fac s on File, 1990,  7 h Edi ion),
as ci ed in THE STAR OF DAVIDby Av am Yehoshua, e-mail o:, Web  lin . Wi ipedi
a, S a  of David, Web lin . Wi  ipedia,  Seal of Solomon,
 Web lin . Yehoshua, Av a
m. THE STAR OFDAVID, Web lin . 1 sa u nism (sà ´e -nîz´em)  noun. See
  lead poiso 
 [F om sa u n, lead (obsole
ning.  e), wi h which alchemis s associa ed he plane
Sa u n.]. The Ame ican He i age® Dic iona yof he English Language, Thi d Edi
ion ©1996 by Hough on Mifflin  Company.Elec onic ve sion licensed  f om INSO Co

 po a ion;
 fu  he
 oduc ion and dis
  ibu ion in acco
 dance  wi h he Copy igh
Law of he Unied S a es. All igh s ese ved 2 Tha  commen may be an e o .
See Talisman of he Magi.  Web lin . ac
  (In acco
   h Ti le
17 U.S.C. Sec ion 107, his  ma  e ial is dis ibu
 ed wi hou p  ofi  o hose who
have exp essed  a p io  in e es in eceiving he included
 info  ion fo  esea
ch and educa ional  pu poses.) Tell you  fiends abou us and han you fo  visi
ing Cephas Minis y Inc. (www.cephasminis

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