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When the true bread from heaven was dipped in the Jordan there were both visible and audible components of the testimony. The one who baptized Jesus claimed it was what he saw that revealed the identity of the Son of God but he didn't mention what was heard. I believe there's a pattern here that is meant for us. It's rather deep but it's worth the effort to mine more deeply for the treasure buried within.
21 Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, 22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son, in You I am well-pleased.” ~ Luke 3:21-22
The Son was directly addressed but there's no reason to assume that He was the only one who heard it. When the modeling of the anti-baptism was being done with Judas in the upper room, if there was such a voice heard calling out through an opened portal we don't know because it isn't part of the record, and, while I doubt there was such a phenomenon on that occasion, there is a hint of something in that record that invites our close attention. Notice how the betrayer is given an expanded identification in the narrative where he receives the morsel and Satan enters into him.
Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. 27 After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” ~ John 13:26-27
“to Judas, the son of Simon Iscariot.” In that descriptive labeling there is the same sense of the Father's praise of His Son that was heard during the dipping of the true bread from heaven. I'll be explaining how that is, and why it matters is because, when the lawless one is revealed it will be with an audio component that supplements the visuals of the sign, and with similar meaning that provides those of us who seek it out with some deeper insight.
Let's first make note of how “to Judas, the son of Simon Iscariot” gives attention to the father-son relationship. That's obvious, right? What's less obvious is the layer of meaning behind the names. According to the Interlinear, a literal rendering of Iouda Simonos Iskariotou is, “to Judas of Simon Iscariot.” It's like Judas Iscariot has received a middle name or descriptive title. “Judas” and “Judah” means “praise.” The name “Simon” is Greek for “Simeon,” which means “hearing.” “Iscariot” means “from cities.” It follows that, “to Judas, the son of Simon Iscariot” becomes: “to praise of hearing from cities.” Here's an “amplified” version from John 13. “So when He had dipped the morsel, He took and gave it 'to praise of hearing from cities.' After the morsel, Satan then entered into him.” Now we may consider the overlay of both of these layers of meaning in the immediate context of the antichrist baptism and anointing.
According to Luke 3:22, “a voice came out of heaven, 'You are My beloved Son, in You I am well-pleased.'” This announcement first gives attention to the father-son relationship. Likewise, the naming of “Judas, the son of Simon Iscariot.” The definition of the word, “praise,” is, “expression of approval, commendation, or admiration.” That word perfectly describes what was heard coming out of heaven, and, again, “Judas” means “praise.” This observation should have our full attention!
What is meant by Simonos Iskariotou - of hearing from cities? Both of these Greek words are genitive masculine singular nouns and with Iouda being dative masculine singular (“to Judas”), this speaks to me about one who is the recipient of praise, and that the praise is of hearing, which is to say, heard. There's an audible component of the testimony. This speaks to me also of the anointing, and the exaltation and exultation of the recipient's enhancement of perception, displaying divine illumination according to the embodiment of the opened eye of Horus, indeed, as the very incarnation of Horus.
Earlier, I explored the meaning of “from cities,” connecting Judas to Cain and Nimrod, and to Babel and Babylon. There is more to that link than what is merely historical and referential. The expanded identification of Judas in the immediate context of the anointing speaks to me of the praise pouring forth from heavenly cities and perhaps through time itself. I believe there is a heavenly city of Zion that is sought by the worshipers of Apollo and Zeus, which I have witnessed in the symbolism dramatized in numerous Occult models. I believe their objective is to bring this anti-Zion into manifestation, through a stargate by way of sympathetic magick and the combination of ancient and new technologies, and that success will be granted as the lawless one is revealed. When Satan enters into him, as with Judas before him, I expect the occupants of the city will be bringing forth an audible testimony in praise of their hero, newly born from above (or below). If a temple of God with a throne happens to suddenly materialize, don't be surprised.
3b ...and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.
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9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, ~ 2 Thessalonians 3b-4, 9
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9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, ~ 2 Thessalonians 3b-4, 9
More to follow, Lord willing.
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