Shabbath August 9 2025

Shabbath with Cepher Publishing

Episode Transcript

(00:00):
Hey, good morning. Good morning, guys.
Good morning. Glad to see everybody here.
It's a beautiful day in the neighborhood.
It's a beautiful day in the neighborhood.
Except for that one thing, everything else is perfect.
Yeah. Yeah.
Very, very good. Very good.

(00:20):
We're yeah. We're having a really kind of a
very beautiful Alaskan summer this year and it's been really
quite extraordinary. And, and we have been gifted
with so many things. And so I'm very thankful about
all of that. And I'm very thankful about this
medium. So thankful that you guys are

(00:42):
all here for Shabbat. What a blessing.
And today I want to spend a little bit of time today.
You're not going to believe this, but I do want to spend a
little bit of time today. I want to talk about calendars.
Oh. Oh, yeah, yeah, I'm going to
talk about calendars. And this Doctor P Yes.

(01:06):
I hate, I hate to interrupt you.I just have one question.
My son wanted to know where in the pura it states you should
not buy or sell on the Shabbat. Oh, I'm sorry.
It's in. It's in Nehemiah.
I think I'll look for it. Yeah, sure, sure.

(01:29):
Give us. I'm not.
I'm not familiar with which buttons to push on the phone.
'Cause I'm on a phone so say it in a.
Yeah, well, I mean, I, I can tell you that the when you, when
you look at the premise on the Shabbat, right, it says you
shall guard the Shabbat and you shall do no work thereon, right.

(01:51):
No survival work thereon. OK, so and nor shall you cause
anyone else to work that they'reon.
And that is construed later on as not buying or selling.
That's one of the forms of not of causing your neighbor to work
and you not working. And where is that located?
Well, we'll have the passage up in the chat here very soon, so

(02:12):
keep your OK. Thank you.
OK. All right.
So, yeah. So anyway, I was praying about
this. Hang on just one second, if you
would, just one second. The I got the praying about it
and got the thinking about it. And I think that, you know,

(02:34):
because where we are today, there's something quite
interesting because most of the commentators, you know, we've
had a very interesting thing happen.
First of all, I want to welcome Steve Hall here.
Hey, Steve, you've been having agreat time in Alaska, brother.
Oh yeah, yeah, it's been wonderful.
Yeah, yeah, I'm so glad that, you know, last when I talked to

(02:55):
him in Glen Allen, you guys weren't so hot on it.
But now I think you've had a better time now that you got
into you got to see the lifestyle the way the way we
live during the green season anyway.
And and of course this year was an absolute record year in terms
of the number of fish running inthe Kenai and so on.
I mean, it's just been an absolute banner year.
And so everybody's getting a lotof fish this year again, Yas

(03:18):
provision in the Jubilee year inthis part of again is part of
the reason why I want to talk about the calendar because of
the Jubilee year and its factors.
And we're not just going to discuss one calendar.
We're going to discuss we're going to discuss many calendars,
OK. We're going to discuss the
variance of various calendars and talk about them and talk

(03:38):
about their reasoning and so on.But the reason I want to talk
about the calendar today is because we as North Americans,
OK, and I'm going to put it thatway, we as N Americans, we're
going to have a, a handful in front of us.
The I've spoken, you know, I've listened to many, many

(03:59):
commentators on this issue as some of the most brilliant
people in the world talking about this.
And we're at a point now where America is due for a sudden and
dramatic change. And it's going to be completely
different than the America, the one World War 2.
And it is going to cause us to have to reshape and rethink and

(04:26):
redo virtually everything we do.And one of the things we know is
that when the European colonizers arrived on the shores
of North America, there were many tribes living here already
and who had lived here successfully for well over 1000

(04:47):
years, and probably longer than that, depending on which tribe
you're talking about. Some tribes had come and come
and gone, but many of the tribeshad lived quite successfully for
more than 1000 years. How did they do that?
What was their methodology? What was their thinking?
And we're going to need to know,I mean, when when somebody said,

(05:10):
you know, what's your best, bestpreparation for this post
apocalyptic world? You know, it's 40 acres and a
mule, quite frankly, you know, And so every person is going to
be in a situation that is you'regoing to see, I think a real
retrograde expression. That is to say, you're going to
see America going back through atimeline, you're going to go

(05:33):
right, you're going to walk right back through the, you
know, the manufacturing and industrial age.
You're going to walk back to theWild West, You're going to walk
back to the colonization of the,of the what?
And because of that, I mean, things are things are going to
be different. Things are going to be
different. And so Yah has prepared us all

(05:57):
for these kinds of things. And particularly if you're, if
you're one who survives what's coming, which I believe most of
the remnant will survive. Well, then you're going to have
to have some idea about how to deal.
And so we're going to talk a little bit about that today.
See how white? And Fluffy, this material is

(06:20):
trash. What's that?
I think it's a mistake said it was trash and I'm interested who
said that we'll find out. But anyway, so going back into
this the let me see if how how the best way to put this is

(06:48):
somebody asked the question, right?
Who are the elect right? Who are the chosen?
Now, we talked about this last week to some degree.
And in talking about that, you know, Paul refers to us as the
election. The election.

(07:11):
And Enoch is replete with the discussion concerning the elect
and also goes so far as to discuss the Elect 1, the elect
and the Elect 1. And this is something that does
appear also in the Transfiguration in the Gospel of

(07:34):
Luke. And I may have mentioned this to
you before, but I'll mention it to you again.
It does appear in the Sepher. And I think the Sepher is the
only book that does have this reference because the Greek word
has been ignored, which is this word eclegomos.
Eclegomos, which means the elect1.

(07:54):
And so at the mountain when they're during the
transfiguration, they hear a voice, you know, after they see
Moses and Elijah, who they believe to be Moses and Elijah,
they hear a voice saying this ismy son, the elect one hear him.
Now just to kind of review to goback and deal with this because

(08:19):
we've, I've been talking with a lot of friends who are in the
community who recognize one of the key issues about this set
apart community. In fact, the key issue about
this set up our community has todo with the name.
OK? Because there are many, many
scriptures out there that will say we're going to give you the

(08:41):
sacred name and they give it to you in Paleo Hebrew with no
pronunciation guide. And so you can't see how to
pronounce it. And because you can't see how to
pronounce it, well, then you're kind of at a loss.
Well, OK, that looks like the sacred name there.
What's that do for me? Well, it doesn't do anything,

(09:05):
not in the English language. And you know, we have every
reason to believe, every reason to believe that the
pronunciation Yahwah is in fact the correct pronunciation
because there is only one ear witness in all of the recorded
record as to the pronunciation of that name, and that's

(09:27):
Josephus. And Josephus said the yodhe
vavhe was pronounced AS4 vowels.Now, the four vowels have
traditions associated with them in how you pronounce them.
OK. And those traditions can be

(09:51):
found throughout the scripture. For instance, if we look at the
word Benny Eloeen, right, the sons of Eloeen, Benny Eloeen.
So you have this idea of bait noon yod.
How is the yod pronounced in Benny?
It's pronounced E. He was a Yashareli.

(10:15):
How is the yod pronounced in Yashareli?
It's pronounced E and so you seethat that the yod, when he it
stands alone as a vowel, is pronounced E and this is also
referred to in the nikodot as the Hirik yod.

(10:36):
The Hirik yod, it's a dot they put to indicate that the yod is
going to be pronounced E or in some cases ye, ye E or ye.
Now the hair. You've got 2 heads, one in
position two and one in position4.

(10:58):
There is absolutely no indication on earth that the one
in position 2 should be pronounced differently than the
one in position 4. And in fact, there is absolutely
no tradition whatsoever that pronounces the head in position
4 as a. There's no tradition of that in

(11:19):
any word. If you look at the head at the
end of the words Torah, it's pronounced Torah.
That it's not Torah, by the way,it's not ha, it's a Torah.
The head is pronounced Ah. If you look at the name Sarah,
the hair at the end of the name is pronounced.

(11:41):
If you look at the name Shalom ah, the hair at the end is
pronounced ah and there's a billion Yehuda.
The the the hair at the end is pronounced ah.
So there is a billion examples. Not a billion, but there's
probably hundreds of thousands of examples in the text where

(12:03):
the hair is pronounced as ah. So now the only question is how
do you pronounce the vibe if it's going to be pronounced as a
vowel? That's the big question.
How do you pronounce the VOB if it's going to be pronounced as a
vowel? Well, the tradition is, and you

(12:23):
see this about half the time, where you see a vibe preceding a
word as a prefix meaning and andyou'll see it marked with the
nikkudote that puts a shurig alongside the VOB, rendering the
Bob as oh, oh. The tradition of the of the

(12:45):
letter of VA is a pronunciation of the Hebrew letter bait, which
is pronounced either BA or VA, like the word venti in Italiano,
meaning 20. Venti is pronounced in Spanish,
spelled the same but pronounced benti in Spanish.

(13:09):
Same letter, but it's pronouncedeither VA or BA.
That's a bait. That's not a VOB, with very few
exceptions. There are some exceptions where
the VOB is pronounced as VA, butthey're few and far between.
The vast majority of the pronunciation of the VOB is.

(13:30):
Oh. Sometimes construed as O and
even though I think, you know, the older I get the longer I get
into this language thing, I think the O is an invented vowel
sound that came later. So E ah oh ah Yahwah, Yahuwah,

(14:04):
Yahuwah. Now this name is this is the war
that has been fought for 3000 years.
Is this name the glorification of the name of Yahuwah?

(14:24):
And the question is, is there a name anywhere in creation that
is above the name Yahuwah? No, no, there is.
All of creation has been assigned to Yahuwah.

(14:44):
And so to come out in Philippians 2 and to say that
the Messiah was given a name above all names, given the name
above all names, and then to assign a different name to Him

(15:05):
is to to assert this new name asbeing above superior and
antecedent to the name Yahwah, the creator of heaven and earth.
Do you see how difficult that is?
Do you see what kind of a difficulty that presents?

(15:29):
Now, it gets even worse than that when we talk about where
these names, how these names were derived, and what the color
of the world is, because the color of the world really comes
from the idea that there were two nations in the womb of

(15:50):
Rivka. Now this is how it's put in
Genesis two nations Sheni Goisheni is how it's read read
in the Hebrew Goisheni 2 nations.
And when you're talking about nations, you know in the words
that you see in the in the Eve read in chapter 1, you see a

(16:13):
words like generation. This was the generation of Noah,
and the generation of Noah really can be understood as the
gene ration, the gene ration, the genetic ration.
This is the generation of Noah. And also when we talk about

(16:34):
nation, you're talking about if we're talking about DNA, you're
talking about a particular kind of haplogroup.
This particular haplogroup is going to define this particular
tribe. Tribe is another way that they
put it in the old text, but it is a specific genetic situation,

(16:56):
the generation of Noah, the generation of Abraham, the
generations of Shem. And when we talk about a nation,
we're talking about something that is derivative of a
particular haplogroup. So for the scripture to say

(17:17):
there were two nations in the womb of Rivka indicates that
there were two different kinds of DNA that were in Rivka.
Now, this particular teaching sounds radical, sounds radical,
particularly in light of the fact that the description in

(17:38):
Genesis may have been twisted out of order so that you cannot
see the relationship between Rivka and Abby Malek.
But there is reason to believe Yitzhak played a game.
He played his father's game, even though with it, in his
father's case it was true and inhis case it was not true.

(18:00):
Abraham, when he came to Mitzrayim, told them, this is my
sister. Now, there's a reason why he did
that, because when you approach a fortified city and say I'm
here with my wife, you present to them something for which you
are willing to fight and die for.

(18:22):
So you express a condition of war essentially to the people
you're talking to. And he knew that, and he wanted
to make sure that he took that pop, that balloon.
But ya completely protected Sarai under those circumstances.
No one touched her. I don't have the same discussion

(18:46):
at all when it comes to Rivka and Yitzhak.
He presents her to Abby Malek ashis sister when she was not.
She was his first cousin, to be sure, but she was not his
sister. And she presents.
Yitzhak prevents, presents her to his, to Abby Malek as his

(19:09):
sister. And this goes on for some time
until Avi Malek, which means by the way, Father King looks to
you Chuck and says, I saw the two of you out in the garden
yesterday and you 2 aren't brother and sister.
There's more to it than that. You guys need to pack it up and

(19:29):
leave. Well, to say that she was to say
that she conceived from two different fathers and and had
two nations in her womb, is thatscientifically possible when
they were born as twins? That's a question.
Is that even scientifically possible?

(19:50):
And the answer is yes, it is. And in fact, there are thousands
of examples in the modern world of twins being born from two
different fathers. And you can see it immediately
in the photographs thousands of examples of this.
Now with that being the case, these.

(20:12):
So this was very possible. Now there's also the parable of
the seed that's discussed in theGospels that reflects this very
same idea. Husbandmen went out to plant his
field with wheat, and he plantedhis field with wheat.
And another came along and planted tares.

(20:36):
And the Workman came to him and said the tears are growing with
the wheat, shall we RIP them out?
And the husbandman says, no, letthe tears ripen with the wheat.
So with them, when all are completely right ripened, then
we'll pull the tears out, bundlethem up and throw them into the
fire. This is a parable talking about

(20:59):
this idea of some DNA into the mix that was not supposed to be
in the harvest field. It happened.
Now, the question of that, how much of that harvest field and
how much of that mix was relatedto the fallen watchers is

(21:20):
another story. Now let's go back and deal with
the Fallen Watchers for just a minute to clarify what took
place because some people get the wrong idea in in reading
Genesis 6/4. Because we see in Genesis 6/4,
it is not the Fallen Watchers who have relationships with

(21:43):
human women, it's the Benny Elohim.
Now the Benny Elohim present an interesting problem, because the
Benny Elohim, it's the Benny Elohim are something discreet

(22:05):
from the watchers. There's something discreet from
the watchers. Now, let me see if I can.
Let me see if I can just pull upsome scripture and we can look.
Because people say, well, angelscan't, can't get people, you
know, pregnant. That's not possible.

(22:28):
But the Beni Elohim appear to bea species of human being.
Yet as human beings, they're notthe same as the Benedam.
There's two discussions, and we see these discussions in the
Gospels, talking about the Beni Adam and talking about the Beni

(22:51):
Elohim. There's two discussions.
These happen in the Gospels as well.
So this is makes for an interesting proposition in terms
of how do we understand this? How do we?
You know, one of the things I got to tell you, one of the
things that happened with me when, when we first started
getting into the Scripture was Irecognized that the Gospels are

(23:18):
some of the most radical things ever written.
People rising from the dead, people being suddenly healed,
demons being cast out, Mashiach ascending into heaven in front
of everyone, the gifting of the Ruach ha kodesh.
There's a lot of radical things that are happening in the

(23:40):
Gospels. And I said, how is this possible
to understand this without goingback into the NT and really
digging out what's there so I can have an idea what Paul's
talking about, figure out what Paul's talking about.
I need to go back into the OT toget an idea what's there.

(24:00):
And of course, once you get in with that kind of a research
mind and you say, let's go in and look and see what's there,
let me tell you, you will never be spiritually hungry again.
Like you have been sitting in a Christian Church being served a
spoonful of pablum once a week. That business comes to a
complete screeching halt. All of a sudden, you're sitting

(24:20):
down to a steak dinner every time you crack open the
Scripture. And this is something that I
thought was very, very exciting.I tried to offer it to many
people. And, of course, you know, talk
about being rejected. Whoa, Like, hey, take it easy on
me. OK.
OK, so let's start here in Genesis 6.

(24:45):
And it came to pass when men began to multiply on the face of
the earth and daughters were born unto them.
OK, now start with this idea. Everything that's going to
happen now is after men began tomultiply on the face of the
earth and daughters were born unto them.
OK. This means that the Benny Eloeen

(25:07):
did not create mankind. After mankind was created and
daughters were born to them, then the sons of Eloim, the Beni
Eloim, saw that the daughters ofmen, that they were fair and
they took them women of which they chose.
Does it say the fallen watchers took women of what they chose?

(25:29):
No, it's the Beni Eloim. And Yahwah said, My Ruach shall
not always strive with man, for that he is also flesh, yet his
days shall be 120 years. Again, another difficult
concept, because the average lifespan of a person when you
read the Psalms is 70, right? You had longer lifetimes before

(25:53):
the flood, much longer thousand years.
And then those lifetimes began to shorten dramatically after
the death of Noah. Although Shem lived 500 years.
So does this mean that his days of life shall be 120 years?

(26:14):
And what does the year mean herein this particular case?
Does it mean year? Remember that Peter says that to
ya. One day is 1000 years.
Is he discussing something else?Is he discussing Jubilee years?
Man's days shall be 120 Jubilee years.

(26:40):
That's an interesting question. And if it is 120 Jubilee years,
then what does that mean? Yet his days shall be 120 years.
His days of autonomous ruling out of the flesh shall be 120
Jubilee years. It's one way of understanding
it. I'm not saying it's the only
way, but it's one way. There were not feline in the

(27:05):
earth in those days. That's fallen watchers.
There were not Filene in the earth in those days who also
gathered aft afterward when the sons of Eloeen came in under the
daughters of Adam, the Beni Eloeen, and they bore children
under them. The same were warriors and
tyrants which were from time outof mind, mortal men of renown,

(27:32):
mortal men. Very important to understand
that these were mortals, not immortals.
Now the question is, there were a group that were seduced to do
these things. When we look at the ideas of the
Benny Elohim, we can go back into Genesis 1 and we'll see

(27:58):
that in Genesis 1 you have a very difficult phrase because it
appears in the plural. And Elohim said, let us make man
in our image after our likeness,and let them have dominion over
the fish of the sea and over thefowl of the air, and over the

(28:20):
cattle, and over all the earth and over every creeping thing
that creeps on the earth. So Elohim created man in his own
image, in the image of Elohim created, he him male and female.
He created them and Eloeen blessed them and said to them be

(28:41):
fruitful and multiply. Replenish the earth.
Why replenish the earth? Don't you mean fill out the
earth? To replenish is to do it again
is to do it again. See.
And this word replenish again hints to the idea that there are
multiple epics on the earth, multiple epics that go on.

(29:05):
And so this we can see that maleand female were created by
Eloim. We might understand this
particular species, a species ofmankind, but Benny Elohim, Benny
Elohim. Because when we get into Chapter
2, we're going to see a different creation and it takes

(29:26):
place on a different day, right?And so here we see the 7th day
He rested. These are the generations of the
heavens and the earth when they were created.
And Yahwah planted a garden eastward in Eden, and there He
put the man who He met formed. Now the critical passage here is

(29:51):
here. 27 And Yahwah Eloeen formed the man of the dust out
of the ground. This is different.
And breathed into his nostrils the breath of life, right, the
Neshamah Haim. And it's actually better to
understand that it's the breath of lives, not life, but the

(30:14):
breath of lives. Because the word there is Haim
and the breath is Neshamah. So it's not just a breath, but
rather it is the breathing of the name Neshamah.
It is the breathing of the name Yahwah into the nostrils of
Adam, which is the breath of lives.
And Adam became a nephesh Haya, a living soul.

(30:39):
Now this is going to these are adistinctive group.
It's a distinctive group. These, this particular faction
is going to be known as the Ben Adam or the Beni Adam.
The Beni Adam different from theBeni Elohim.
How don't know exactly, but they're different from the Beni

(31:02):
Elohim now with Benny Eloeen andso and here we see in in verse
21, because we saw the Benny Eloeen were created male and
female Zakhar Nekaba. But in the creation of the woman

(31:27):
Yahuwah Elohim caused a deep sleep to fall upon the man and
he slept and he took one of his curvatures and closed up the
flesh. Instead they're up.
Now a lot of Bibles say a rib and a rib is a guess and it is
not warranted by the Hebrew and it means something else, not
rib, because a woman has as manyribs as a man and a man has as

(31:48):
many ribs as a woman. So there's not like a man is
missing a rib. That's not the case at all.
But what took place is that there was DNA taken.
It was DNA taken. So with the man in the double
Helix you see an XDNA&AYDNA. The X DNA was replicated in the

(32:12):
woman and then another XDNA was created by Yah himself.
So a woman has an XDNA and an XDNAAA man has an X and AY.
And even though there's two XS in the woman's DNA, the second X

(32:33):
is different than the first X because 1 was duplicated from
the man and the other was heavenly created.
And the man said, this is now and you.
And the curvature with which Yahwah had taken from the man,
he made a woman and brought her under the man.
And the man said, This is now a bone of my bones, flesh of my

(32:53):
flesh. And she shall be called Woe man,
because she was taken out of a man.
Therefore shall a man leave his father, and his mother shall
cleave unto his woman, and they shall be 1 flesh.
And they were both naked, the man and his woman.
And we're not ashamed. Now here you see that the man
and the woman, Ish and Ishah, now they're later going to be

(33:18):
construed as male and female. Zakhar Nekaba So the
similarities between the Beni Eloeen and the Beni Adam are
quite close. They're quite close, but one is
wheat and the other is a tear. So when you get to 6 four, it is

(33:42):
these children the Beni Eloeen created in Chapter 1 are the
ones who transgress. And it came to pass when men
began, when Adam began to multiply on the face of the
earth, the daughters were born to them.
And the sons of Eloim, the Beni Eloim, saw the daughters of men,

(34:08):
that they were fair, and they took them all the women which
they chose. When the Beni Eloim came in unto
the daughters of Adam, they wereborn children unto them.
These were warriors and tyrants which were from time out of
mind. Now when you see the phrase time
out of mind again, this is comesfrom the phrase olam.

(34:30):
This idea that these Beni and Louima had come from time out of
mind means that they were not ofthe epic in which Adam was
created, but they were from the prior epic.
They were from the prior epic. They had come from time out of
mind, the prior epic and they they came into the new epic,
which was the epic of the Benedon, which is going to last

(34:53):
for 120 Jubilee years, at least in a control situation.
OK, so now when we see that, let's talk about who these Benia
Louim are. Let's see if we can get an idea.
Let's go up here a little farther too far.

(35:21):
Let's go back here. We'll get an idea of some of the
character and capability of the Benny Halloween because the
Benny Halloween are different than mankind, different than the
Benny Adam and they have a very interesting capability.

(35:42):
So here in the Book of Job, we'll see here that we have this
passage right here. Now there came a day when the
sons of Eloim came to present themselves before Yahwah.
There came a day when the Bini Elohim, the Bini Elohim came to

(36:05):
present themselves before Yahwah, and Hassatan came also
among them. And Yahwah said unto Hasatan,
From whence come you? And Satan answered Yahwah, and
said, From going to and fro in the earth, and from walking up
and down in it. Now the fact that the Beni

(36:27):
Eloeen could present themselves before Yahwah gives you this
idea that the Beni Eloeen had this capability of transferring
between heaven and earth. They could, if you will,
translate themselves from heavento earth and from earth to

(36:48):
heaven. How this is done, no one knows.
It's very possible that this is done via what they call
dimension shifting. Dimension shifting.
Now we have a lot of discussion when we talk about these
dimensions. You know, Paul talks about, he
says I knew a fellow who visitedthe 3rd heaven, right?

(37:13):
He visited the 3rd heaven. This is Paul talking now again,
New Testament writing that is extremely radical.
What you knew a fellow that visited the 3rd heaven.
That's a radical concept. The concept it's given to us in
the book of Hebrews, a New Testament work.

(37:33):
And Hanoke was translated. Hanoke was translated again,
you're talking about radical ideas that somebody was ascended
into heaven hole. And would you talk about the
idea that Paul says somebody hadvisited the 3rd heaven?

(37:54):
Well, but was he talking about himself?
That's one question as well, right?
He doesn't give us a direct reference.
But what is this business of visiting the 3rd heaven?
Is it possible that it is a dimension shift?
Now if it is a dimensional shift, then what can we say?
It's possible that you know, heaven is a place on earth right

(38:18):
as the old song needs to go. Which what do I mean by that?
Well, we know in our discrete existence we have very much
boundaries to our flesh. That is to say, we can only see
things that vibrate at a specific frequency around 1

(38:38):
nanohertz. We can only hear things that are
between 20 Hertz and 20,000 Hertz.
We can't hear a cell phone signal, for instance, or a radio
wave until it's translated into that frequency, you can't hear
it. And for the same reason you
can't see beings that are vibrating at a different

(38:59):
frequency. You can't see them, you can't
hear them. And it's possible that there are
discrete layers in the very place where we are currently
living, that there are discrete layers of different beings and
different heavens vibrating at adifferent frequency, making

(39:22):
sounds at a different frequency,hearing at a different
frequency, seeing at a differentfrequency.
And that this continues in some kind of a ratio until you get to
the 10th heaven where a day is equal to 1000 years.
Peter is the one that tells us that a day is equal to 1000

(39:43):
years to Yah. That's an expression of a ratio.
And we may see that in seven heavens or we may see that in 10
heavens, depending on which extra scriptural text you read,
whether you're reading third Baruch or the ascension of
Isaiah, these things are are setforth in some of those texts.

(40:06):
So this idea that there is a multiplicity of dimensions on
earth. Would also explain what the
writer in Hebrew says when he says we're surrounded by a great
cloud of witnesses. You see now we have an
interesting problem when you read about these been the other

(40:26):
women. Now by the way, we see this in
Job 16, but look what we see here in Job 2/1 and 2/2.
Again, there was a day when the sons of Eloim came to present
themselves before Yahwah, the Bini Eloim and Hasatan came also

(40:48):
among them to present himself before Yahwah, Hasatan meaning
the adversary. And Yahwah said unto Hasatan,
From whence come you? And Hasatan answered Yahwah, and
said, From going to and fro in the earth, and from walking up
and down in it. Now it's very interesting in the

(41:09):
New Testament because we see that the Mashiach is referred to
as Ben Adam, the Son of Man. He is repeatedly referred to as
the Son of Man until the transfiguration, in which case
he is referred to as the Son of Elohim, the Ben Elohim.

(41:34):
So the Ben Adam becomes the Ben Elohim.
And what does? John says It is given unto you
to become Benny Eloeen. This is what John teaches in the
Gospel of John. It is given unto you to become
Benny Eloeen. Now you might, you might

(41:56):
remember reading this and becomemuch more familiar to you when I
tell you that the passage reads And it was given unto them to
become sons of God. This is written in many of the
old English texts. You probably read it many times
in an old English text, but the true phraseology there is Benny
Eloeen was given unto them to become Benny Eloeen.

(42:17):
Well, what does this mean? Well, you can see the example of
Mashiac in his capacity is BennyEloeen.
When he walks through walls after his resurrection, when he
ascends directly into heaven in front of their eyes.
When he is able to do this, yet he exhibits a body that has the

(42:40):
scars of the nails, that has thescar of the spear in the side,
and yet he is able to sit down and eat fish and bread with
them, right? He's able to do that.
How is he able to do that? Because he's been the Eloeen.

(43:00):
And then the scripture say it isgiven unto us to become Benny
Elohim. Well, quite an interesting
proposition, a quite an interesting proposition.
So the question is, this seed ofthe Benny Elohim now is going to
be spread throughout mankind prior to the flood to the point

(43:24):
that the only one who does not have the seed of the Benny
Elohim is Noah and his family. And even that may not be an
absolute because of, you know, we have this idea that is
written in the book of Jasher that Noah's wife was named M

(43:51):
Zara. Hang on Steve, did you want to
say something? Steve Hall.
Try your space. Where did Steve try your space

(44:13):
bar? I'm sorry in in Yahshua 22 Hosta
Tom presented himself to Yahwah and they discussed Abraham and
that's when he said he was goingto have Abraham sacrifice Isaac
in Yahshua 22. Yeah.

(44:35):
And so you can see this idea that Hosta time also has this
capability. I mean, he is blended in with
the Benny Eloeen. And again, remember that with
Satan, you're talking about the adversary, the adversary.
So we don't know exactly who he's discussing.
What is he talking about a fallen watcher or is he talking

(44:57):
about a Benny Eloeen? Could be one of the two.
But at any rate, so when we see this now this Jubilees tells us
that Noah's wife was called EMS Zarah.
And I believe the name was EMS Zarah Zarah.

(45:19):
But in the transliteration that had taken place in the Geez
language, they you know, it's like for instance, if you talk
to Hebrew speakers, you'll you know when you see the name Noah,
right? Noah It's really Noah.
Noah. When you see the discussion of

(45:39):
the Ruah Hakodesh, some a lot ofpeople will say ruah, ruah
because it's one way of writing it in English, because the Ruah,
the part is very subtle. Ruah mashiach, Ruah Noah see,

(46:00):
it's very subtle in the back of the throat.
And I think this is what happened in the Geese
translation they wrote in Zara when I believe it was in Zarak,
which means the mother of your seed.
OK, so it's a title, not the name.
Jasher tells us that the woman that married Noah was Nah Ma.

(46:20):
And Nah Ma was the last survivorof the line of Cain.
She was the last survivor of theline of Cain.
And so did she harbor and did she carry with her Benny Elaim
DNA? Well, it appears so because, and

(46:44):
this is something when we look at the idea and Chris Pearson, I
had a long discussion about this.
It might appear radical to some people, but it's important to
see what's going on because you have a situation after they're
off the boat. And the scripture tells us,
well, Noah got drunk. You know, he, he grew some

(47:05):
grapes, made some wine, got drunk, and then Ham saw him
naked. And then because of that, cursed
is Canaan. All right, What's the logic in
all of that? Where is the logic in that?

(47:27):
Well, you know, you saw me naked.
Therefore cursed is this one particular son of yours, your
last son, whose name is Canaan. He's, you know, cursed.
Is he? Well, wait a minute.
Why is Canaan cursed? What did Canaan do?
What did Canaan have to do with with any of this?
Just because he saw him naked? Well, hey, Doctor P yes, I

(47:51):
heard. I heard a different.
Thing on this well, the torch says you're not supposed to look
upon your father's nakedness, which means, you know, don't,
don't go in and have sex. With your mother and.
So it very well is that he may have had sex with his mother and
the outcome of that was Canaan. Exactly.

(48:12):
That's exactly where I'm going on this.
Randall, Dale, Peggy, did you guys want to add something here?
I had a comment. Can you hear me?
Yes, OK. You talked about the Ben Elohim
coming from another dimension and I was in here listening to

(48:32):
this and I'm thinking why couldn't that dimension be time?
And we were given there was scripture saying that we are
given the opportunity to become Elohim when we transfigure the
Ben Elohim could actually be us a corrupted us coming back to
that time, which kind of blows my mind.

(48:55):
But something that hit me. Another thing I wanted to say,
you were talking earlier about the name Iahua, and I've been
thinking about frequencies and the manifestation of the
physical world that, you know, he spoke the world, the creation

(49:17):
into existence. Right.
And I think about music as kids,we learn music doe re MI, you
know, we learn the notes and I'mthinking the name.
If we learn Iahua, it may be that that is in training our
voice to carry a pure frequency that will help manifest the true

(49:48):
the manifestation that that God wanted, you know, his his pure
garden of Eden. You know, the paradise, and I
think it's the frequencies, havebecome dissident through the
adversary. Yeah, and.
That's my thoughts for right now, I just wanted to share

(50:10):
that. Yeah, Yeah.
Well, I'm going to remind me, Dale and I will address this
when we get through this discussion.
I will address that issue because there is a lot involved
there. And Marcus Ellis, who I believe
is with us here today, Marcus and I had a discussion.
And in fact, Marcus went down this path really quite a way in

(50:30):
terms of doing composing music to the Psalms predicated upon
the assignment of the notes of the scale to the Hebrew
alphabet. And I don't know if Marcus is
still with us or not, but we will all talk about that a
little bit more when we get a little bit later into this, OK?

(50:51):
Because there is so much in whatyou're opening up right there
that is worthy of understanding and to have some kind of
knowledge of what it is. All right.
But so, but continuing on here, when we talk about this path of
nama and this seed and what had happened and what Randall, the

(51:12):
point that Randall made I think is the correct point because in
Leviticus it says you shall not uncover your father's nakedness,
which literally means to have relationships with your
relationship with your father's wife.
So if what took place was that Canaan had had a relationship

(51:34):
with Nah Ma, and Nah Ma gave birth to Canaan, not Ham's wife,
but Ham's mother gave birth to Canaan and Canaan was the son of
Ham. This would be why Noah would say
cursed is Kanan because Kanan isborn from this illegitimate

(51:55):
birth. Now there's something else to
that as well, which is that not a Ma may have had a blessing
over her DNA and its offspring. You know, when, when you talk
about epigenetics, epigenetics is very interesting because the
activity that you're engaged in at the time a child is conceived

(52:17):
reflects into the DNA that they carry.
So if, for instance, if you're openly engaged in crime at the
time you conceive a child, there's a very good chance that
child is going to be a criminal.If you're engaged in athletics
and you're in a, you're in a fitness mode when the child's
conceived, there's a very good chance that child is going to be

(52:39):
athletic. It's an epigenetic propensity at
the time of the birth. But we also see the fact that if
you're engaged in this kind of sinful behavior, which would
have been the case with NAMA andHAM, that this may have sparked
A latency. That is to say that the the

(52:59):
latency of the DNA of the Benihalouine present in Nama had
not come forward into SHEM or into HAM or Yafet, but because
of the incestual act, it did come forward into Canaan.
And as a result the seed of the Beni eloeen continued to be

(53:25):
spread into the tribes of the earth.
And as you might recall, Canaan had many sons and they became
very, very prolific tribes. And so we would see this seed
then continue. And this seed was one that
created warriors and tyrants, that is to say giants created
giants, OK. And so with that, we see how the

(53:51):
seeds survived through the flood.
The seeds survived through the flood.
And as it survived through the flood and began to regenerate.
When we get to Numbers 1333 and let's go there, let me let me
just let's drop down to that passage and we'll see because
it's fairly convincing. Father here.

(54:22):
Well, we're in numbers. OK, we're in numbers, are we?
OK, here we go now in numbers. 1333 Well, we'll talk about the

(54:46):
men when they went in to get a report, and they brought up an
evil report of the land which they had searched unto the
children of Yasharel, saying, The land through which we have
gone to search. It is a land that eats up the
inhabitants thereof, and all thepeople that we saw in it are men

(55:07):
of great stature. There we saw the Nephilim, the
sons of Anak, which come of the Naphalem, and we were in our own
sight as grasshoppers. And so we were in their sight.
In other words, they're reporting giants, massive
giants, who were the nepheline, the children of the nepheline.

(55:32):
OK, so we see a report this as well after the flood, that we're
going to be dealing with giants now.
We're going to be dealing with this crazy seed that is on the
earth. And in doing so, now this seed
is going to come forward. Well, who is ABI Malek, right?
ABI Malek is of the Pellish teamand the Pellish team are of

(55:58):
Canaan. And so we see that there is the
very strong possibility that thetwo nations in the womb of
Rivka, one was carrying the seedof Benny Elohim and the other
was carrying the seed of Benny Adam.

(56:21):
And so this is very interesting and remember that that a Sioux
was big, powerful, strong red Harry.
He was distinctly different, completely different from Yakov,
completely different, completelydifferent person, completely
different nation. 22 nations were in her womb.

(56:46):
So that particular, that particular discussion now is
going to lead us to a world thatis going to become very
problematic. Now we see, for instance, this
propensity of a Sioux. He's going to marry 2 Canaanite
women and an Ishmaelite. For him, it's no problem

(57:07):
whatsoever. I'm going to marry these two
Canaanite women. Why?
Because he's attracted to Canaanite women.
Why would he be attracted to Canaanite women?
Because he's Canaanite seed. That's why he would be attracted
to Canaanite women. You might recall that Yehuda
that we also know as Judah Yehuda, the son of Yaakov, he

(57:30):
took a Canaanite woman to be hiswoman.
He didn't ask her family for permission.
There was no courtship. He just took her and they have
three sons, and he brings home Tamar, who is Hebrew, and the
sons aren't interested in her. Why not?
Because the sons are Canaanite. They're not interested in a

(57:53):
Hebrew woman. Even though Yehuda wants to
bring home a Hebrew woman, they're not interested in her.
She's Hebrew, Not interested in her.
We're interested in a Canaanite woman.
Yeah. Cove, on the other hand, is
going to go out of his way to marry a Hebrew woman.
Actually, he marries 2. He marries Leia and Raquel.
Hebrew women. OK, So what now?

(58:17):
What happens with a Sioux, and this is really kind of the crux
of our story here today, is thata Sioux, according to the Torah,
is the Primo janitor. Now in the Torah there are two
understandings in terms of inheritance.
You have the idea of the inheritance that takes place in

(58:40):
Abraham and in Yitzhak, which isthat Avraham gives everything he
has to Yitzhak. He gives some gifts to the sons
of Katura and some gifts to Yeshmael, Yeshmael, but
everything else that he has he gives to Yitzhak.

(59:00):
All right. Now this is the idea that the
entirety of the estate of the testator goes to the first born
and nothing else goes to anybodyelse unless it's discretionary,
a discretionary gift. This is going to change when we
get to Yakov, and Yakov is goingto do a distribution that Moshe

(59:21):
would later call the Torah standard for distribution, which
is that the estate is to be broken up among every child.
Each child is to get a an equal portion except for the first
born who gets a double portion. OK, now in the case of Yaakov,

(59:42):
it gets even more extensive thanthat because he adopts his two
grandsons, Ephraim and Menasha as part of his tribe.
So in that tribe you're going tohave a total of 15 people.
When you count Dina, who is alsogoing to receive as part of the
estate. Dina will also receive but you

(01:00:05):
would divide the estate 16 ways.Because the Primo janitor is
going to receive a double portion.
All right? Now, let's take a look at this
and let's get an idea of what we're talking about.

(01:00:25):
OK, there's Dina, right? Yakov heard that he had defiled
Dina, his daughter, right? All right, but let's get up here
into Genesis 49, because in Genesis 49, we're going to see
that Yaakov does, in fact, divide the estate among the
twelve sons. That's what's going on, right?

(01:00:47):
Yahuda, Zebulun, Yoshikar Dan God, Asher Naftali.
But look at what happens with yourself.
Now, remember, Yosef was the 11th born and the first born of
Raquel. Reuben was the first born, the
first born of Leia. But because Reuben had gone up

(01:01:11):
to his father's couch, that's how they say it.
Whereas they had talked about Ham uncovering his father's
nakedness, Reuben went up to hisfather's couch.
The difference is, is that in uncovering the nakedness of
Noah, this is a relationship, ancestral relationship between
the son and the mother. Going up to his father's couch

(01:01:33):
is an ancestral relationship between the son and a concubine,
not necessarily the mother of the child.
So as a result, the birthright is going to go to Yosef, the
first born of the second wife. Yosef is a fruitful bow, even a

(01:01:55):
fruitful bow by a well whose branches run over the wall.
Now this is telling you that thetribe of Yosef is going to be
large, many branches running over the well.
There's going to be many, many tribes which come from Yosef.
There's a reason why we don't know who those tribes are,
though. The Archers have sorely grieved

(01:02:17):
him and shot at him and hated him.
That would be Judah, because he's the Archer in this
question. But his bow abode in strength,
and the arms of his hands were made strong by the hands of the
mighty Elohim of Yaakov. From thence is the shepherd, the
stone of Yasharel. OK, So we're going to see that

(01:02:39):
his hands were made strong by the hands of Eloim of Yakov.
From thence is the shepherd, thestone of Yasharel.
This is not talking about Peter,OK?
He's talking about Yasha. Even by the Eloim of your
Father, who shall help you, and by El Shaddai who shall bless

(01:02:59):
you with blessings of heaven above blessings of the deep that
lies under blessings of the breasts of, of, and of the womb
that means many children. The blessings of your Father
have prevailed above the blessings of My progenitors unto
the utmost bound of the everlasting hills, and they
shall be on the head of Yosef, and on the crown of the head of

(01:03:22):
him that was separate from his brethren.
OK, so when we look at this ideaof Yosef, take a look at this
issue and you'll see what I'm talking about here.
Let me see if I can get down here, find out where I am.
You never know, you know, tryingto find myself in this text, you
know, where, where is he again, I don't know.

(01:03:45):
Let's see that Second Chronicles.
Let's back up here for a minute because in first Chronicles,
we're going to give something that is very interesting.
We're going to find something that is very unique because
remember that when we talk aboutthe birthright, OK?
There is a passage that is givento us in First Chronicles that

(01:04:09):
says that Yah made a covenant with Abraham, which became an
oath to Yachak, which became a law unto Yakov, and an
everlasting covenant to the children of Yasharel.
Now this birthright that was given to Avraham or the birth or

(01:04:33):
the the covenant that was given to Avraham, what was that
covenant? The covenant was that he would
be a father of many nations and that he would be given the
promised land, right? Those were the two aspects of
the covenant. He would be the father of many
nations and he would be given the promised land.

(01:04:55):
Did Avraham become the father ofmany nations?
Answer Yes, he did. We know this.
He became the father of many nations.
Now in addition to that, he was given the promised land,
wherever that may be. But the question is what would
happen from there? Well, that would be the

(01:05:16):
birthright. Now the birthright goes to
Yitzhak, who was also told he would be the father of many
nations, that his seed will be greatly multiplied like the sand
of the earth. And this was given not to a
soup. So let's come back to our point.
Because a soup, though he was the Primo janitor.

(01:05:36):
What does it say in the scripture?
He despised his birthright. He comes in, you know.
Hey, I'm starving. How many?
You know, you know your kids, right?
I'm starving. What are you talking about?
You had a huge breakfast. Yeah, but it's noon now.
I'm starving. You're not.
You're, you're physically, you're not starving.
You're not even close to starvation.

(01:05:57):
You're well fed, you're healthy.You're not even close to
starvation. You're just hungry in the
abstract and you're construing it as I'm starving.
Well, maybe a Sue was actually very hungry when he came in.
And Kujaksha describes that he was very hungry.
But nonetheless, he comes in andJacob is making pottage, right?

(01:06:19):
Really. It was borscht because it was
red soup. It was red soup, so it must have
been borscht. And he says, yeah, I'll, I'll
give you some of my soup. No problem.
Sell me your birthright. Now, of course, a soup could
have looked at Jacob and said, I'm not selling you my
birthright. Either give me some of the soup
or I'm going to pound you, whichis what that would have gone

(01:06:42):
down in our family, right? And but that isn't what
happened. What do I care about my
birthright? Sure, you can have my
birthright. Give me the soup now.
He wasn't a young man when this happened.
Now after this and before Yatshak dies, a suit takes 2

(01:07:03):
Canaanite women and a Ishmaelenewoman to be his wives.
Do you think that offended Yatshak when Abraham had told
Eleazar? Don't you dare take a Canaanite
woman for my son. You go back to my land and you
get a woman from there for to behis wife.

(01:07:25):
Don't you even think about setting him up with a Canaanite
woman. Yes, Yitshak and Rivka are going
to be greatly offended by the fact that he has tainted the
bloodline in introducing Canaanite women and an
Ishmaeline into the mix. So at this point, Rivka and

(01:07:49):
Yitzhak are heartbroken over what's going on.
And a Sioux doesn't care about his birthright and he doesn't
care about his lineage, not evena little bit.
There's no respect for his mother and his father.
He doesn't care, So what? Too bad if you don't like it.
So when it comes time for the blessing, do you really think
that Yitzhak was so blind he couldn't tell the difference

(01:08:13):
between lamb Stew and venison Stew?
You really think that you know what venison tastes like?
Venison is distinctly different from lamb.
And that he couldn't tell that he couldn't tell Yakov's voice.
You sound an awful lot like Yakov.
Oh, yeah. But here, feel the fur on the

(01:08:34):
back of my hands. I'm wearing gloves.
Feel that? See.
That's furry. Oh, yeah, You're hairy.
Yeah. Yitzhak was in on it.
Yitzhak was in on it. And Rivka was in on it, and he
gives the blessing exclusively to Yaakov.
Now the blessing and the birthright.
Now this is what we're talking about with the disposition in

(01:08:56):
the Torah initially is to give 100% of the estate to the Primo
janitor, but it's almost never given to the Primo janitor
because the Primo janitor alwaysviolates the Torah and loses the
permission. And so here instead of it going
to Ishmael, the first born son of Abraham, it goes to Yitzhak.

(01:09:19):
Instead of it going to a SU, thefirst born son of Yitzhak, it
goes to Yaakov 100%. But does Yaakov ever receive the
estate? No, because a SU says soon as
dad dies, I'm going to kill him.I'm going to kill Yaakov.

(01:09:40):
I've had it with that pots. I'm going to kill him.
As soon as Dad is gone, I'm going to kill him.
Rifka hears it and says, yeah, he's going to do that.
I know who he is. He's a Ruthie, you know, he
kills animals with his bare hands.
So she goes to Yakov and says, Yakov, get out of here, hit the
road. Go get lost for a while until

(01:10:02):
your brother cools down. Well, how long did he did he did
he do that? 21 years.
He's gone for 21 years. And in that 21 years, of course,
Yitzhak dies, Rivka dies. What happens to the estate of
Yitzhak and Rivka? A Sioux takes it all.

(01:10:24):
He takes it all. It's rightfully Yaakov's, but a
Sioux takes it all so that when Yaakov comes back and he runs
into his, his brother, a Sioux, a Sioux pulls up with 400 men,
400 men. That's bigger than the army that
Avraham had when he took on the 5 Kings.

(01:10:47):
A Sioux shows up with 400 men. Hey, you know, imagine, think
about 400 horse riders coming upat you.
You know, you see the westerns, 22 guys in a, in a posse coming
after Josie Wales. That's a lot of guys, 400 guys,
400 guys. And they pull up and Yakov was
like, OK, what do we got to defend ourselves?
Well, we got some sheep and we got some cattle and we got the

(01:11:09):
kids. OK, Let's kind of disperse them
this way. And then, you know, anyway, when
they come up, a Sioux has a gentleness of heart.
Yakov, I haven't seen you in so long.
You're my brother. Hey, how's it going?
Good to see you, blah, blah, blah.
And Yakov says, well, well, look, I've prepared all of these
sheep and all of these cattle asa gift to you.

(01:11:31):
Please forgive me for, you know,not charging you for the soup.
You know, here, here's some sheep and here's some cattle And
what does? A suzadium.
I don't need your sheep and yourcattle.
I have plenty because I have allof Mom and Dad's estate.
I've got plenty. I don't need your stuff.

(01:11:53):
I've got plenty. So why don't you come on back
and follow me back to where I live, up at the mountains of
Sahir, the mountains of the Saturn, the mountains of the
half goat, half man, half male, half female.
Baphomet, why don't you come up here and follow me up?
You know where I live? Up in the mountains of Sayer,

(01:12:13):
which would be in what we call Sayeria today.
And Yaakov says, you know, yeah,I will do that.
But you guys are on horseback. You know, you got 400 men that
know how to ride. You guys get going.
I've got sheep and cattle and kids.
It's going to take me a long time to get there.
We'll get there when we get there.
OK, That sounds great. We'll see you up at Mount Sayer.
He returns to Mount Sayer and Yaakov goes the other direction

(01:12:38):
and he goes down to a place called Sukkot.
Sukkot is borders now on what wewould call the Sinai of the Suez
Canal in the Sinai Peninsula. So he goes all the way to Sukkot
to avoid a Sioux. So Asus land, you can kind of
see runs from Mount Siyer, the mountains of Siyer, which we

(01:13:03):
erroneously call Lebanon, all the way down to almost Egypt.
And remember that it says that aSioux is Edom, a Sioux is Edom.
Therefore, this Kingdom that yousee that goes from Mount Siyir
all along the coastline practically to Egypt, the

(01:13:26):
Kingdom of Edomaya, it's the Kingdom, OK, it's the Kingdom of
Edomaya. Now, from this point forward,
all of world history is going tobe about the House of a Sioux
controlling the narrative in order to hold on to the estate

(01:13:50):
of Yaakov. That's what the whole of the
world narrative can be simplified into that issue.
A Sioux holding on to the estatethat rightfully belongs to
Yaakov in order to deprive the Benedum of their inheritance.
Now here we are in First Chronicles and take a look at

(01:14:12):
this. You're going to see right here
very in critical passage now, the sons of Reuben, who was the
first born of Yasharel, for he was the first born, but for as
much as he defiled his father's bed, his birthright was given to
the sons of Joseph. Genealogy is not to be reckoned

(01:14:36):
after the birthright. So you're not going to get the
reckoning of the genealogy of Ephraim and Menasha.
And equally important, you're not going to get the genealogy
of all of the other sons of Yosef that Yosef had in
Mitzrayim with his wife Asanath.And so when you see that, when

(01:15:01):
you see that this idea of Yosef and Asanov and these children
that are born, this House of Yosef is not going to be
reckoned. It's not reckoned in the Book of
Numbers. We're going to talk about
Ephraim. We're going to talk.
About Menasha who? Were adopted by Yakov as his

(01:15:22):
sons, but it's not going to talkabout the the children of Yosef
who were plentiful now I believein the modern world we.
Do know who these? Children of Yosef are and we
know them by. How they call?
Themselves and by what has been revealed in their language and
in their aleph bait. So when we look at the aleph.

(01:15:46):
Bait. We see a couple.
Of very interesting and unique things one is is that.
There is this discussion of. The Phoenicians.
Now, the Phoenicians is historical slop.
In my opinion, it's historical slop because there were a group

(01:16:06):
of people who were called Phoenicians.
Why were they called Phoenicians?
Because they would cut down the Phoenicia tree every year for
the winter solstice and put it in their living room in honor of
the severed phallus of Nimrod. And as a consequence they were

(01:16:29):
labeled Phoenicians. And these Phoenicians were
actually the northern tribes of Yasharel, and in particular the
Seagoing. Aspects of the Northern.
Tribe. Now one of the things that we
have to keep in mind about Yosefis that Yosef was the world's
first capitalist. That is no.

(01:16:53):
So when you define capitalism asand here's how I define
capitalism as retaining a portion of your earnings beyond
what you need to survive until you accumulate that into what's
called capital, taking that capital and exploiting that
capital to make further capital and.

(01:17:19):
This is exactly what Yosef. Did he interpreted the dreams of
Pharaoh? You're going to have seven years
of plenty and you're going to have seven years of famine.
And Pharaoh says, well, you're in charge.
And Yosef says, OK, all the wheat that we're not consuming
is going to be stored. Now wheat will store anywhere
from 10 to 14 years. Did you know that it's one of

(01:17:41):
the few foods that if you don't touch it, you don't harvest it?
It will store for up to 14 yearswith no problem.
As long as it doesn't get moldy it it will store for all those
years. So he took and he took this
enormous crop and instead of wasting it or doing something
else, they pulled it away and they stored it.

(01:18:01):
He amassed capital above and beyond what was necessary to
live, and then he exploited thatcapital for the next 7 years,
which would result in an Egyptian empire emerging as
people initially traded their gold and silver for wheat, then
their cattle for wheat, then their land for wheat, then

(01:18:22):
there's sovereignty for wheat. And so Yosef built this huge
Kingdom based on capital where you're going to see that the
northern. Kingdom is going to.
Include in addition to Ephraim and Menasha who had the spirit
of capitalism. Also, the House of Yosef, which
goes unchartered because the genealogy isn't to be reckoned.

(01:18:45):
So they're called strangers who sojourned with Moshe.
The strangers who sojourn with Moshe was likely the sons of
Yosef. Now, these sons of Yosef would
retain their language. That is to say, the language
that they were speaking in Egyptwould be retained among this
community, even though they wereliving in the Northern Kingdom

(01:19:08):
and they came under the tutelageof the kings of the Northern
Kingdom. One of those kings was a king
that a lot of texts refer to as Omri, but is probably better
pronounced Umri. Umri.
So the VOB, again, being pronounced U, not O Umri.

(01:19:30):
And Umri was a very interesting fellow because they actually
kind of claimed that he had a dynasty.
Well, it wasn't a very long dynasty.
He ruled for 12 years, but his sons and grandsons would also
rule, and they did something unique in the Northern Kingdom.
For the first time, they codified the law in the Northern

(01:19:50):
Kingdom. They codified the law so this
law would come. Under the under the.
Tribe of Umri and so the House of Yosef.
Then Yosef is doing what Yosef is retaining, the Aleph Bate,
which you might refer to as the Paleo Hebrew.

(01:20:12):
And Yosef is also coming under the law of Umri, such that when
they are taken captive and takenprisoner by the Assyrians in 722
BC, they are referred to as of Umri.

(01:20:33):
And in the Hebrew, that is. Kumri.
Kumri is how you pronounce that the cop is a prefix like Umri
qumri. Now this particular tribe would
migrate and they would migrate into a particular area of the
British Isles and they would refer to their language.

(01:20:53):
As. Qumrich and they refer to
themselves as Qumri, and their language readily translates into
understanding Egyptian hieroglyphics, and these are the
people we. Call the Welsh, very likely the

(01:21:14):
children of Yosef. In the family of Yosef, not
Ephraim and not Menasha and their alphabet.
Is called the. Colburn, The Colburn alphabet,
which by the way is almost exactly the same as the Etruscan
alphabet that the historians in Italy admit were Etruscans, were

(01:21:39):
quote UN quote Phoenicians who had also populated the islands
of Sicily and Sardinia initiallythe so-called Phoenicians,
right? And when we talk about the
Phoenicians, remember that in the Northern Kingdom you had
groups that were discreet in terms of their functionality.

(01:22:00):
One, of course, was Don. Don and Don were seafarers.
The record shows this that the. House of Don.
Were sailors. They had boats.
They sailed all over the world. They sailed on behalf of
Solomon. Solomon, it was reported to.
Solomon that it took 3 1/2 years.
To circumnavigate the earth? Well, that's exactly what.

(01:22:24):
Magellan found, You know. 3000 years later or 2500 years later,
yeah. It was 3 1/2 years to.
Circumnavigate the Earth by sailBy sail.
And of course they had at that time.
They had developed. What's called the bireme and
there were actually Tri reams aswell, but the bireme and the Tri
ream. Now what was the point of the

(01:22:45):
bireme? Well, the bireme was this is
that there was a spot in the Atlantic Ocean between Africa
and South America that's called the doldrums when you try to
sail into. There you can be stuck in.
The middle of there because there might not be wind for
months, months, no wind. Now, what happens to your

(01:23:09):
provisions? When you're stuck in the middle
of the. Atlantic Ocean for two months?
Well, you're dead. And so as a consequence.
They had developed what was. Called the by Reem and this
would be two deck. Two decks of oarsmen.
In addition to the sails. So if they wanted to come.
Into port they would strike the sails and then boom boom boom

(01:23:30):
they'd row in. These later became Tri Reems. 3
decks of oarsmen. But these boats were developed
by the House of Dan. Now you can also see the boats
developed by the House of Dan inthe Viking ships.
And because this too was the House of Don, who had populated
in Ireland and Scotland and in Norway, Denmark, even Sweden,

(01:23:51):
this was the House of Don and these were their ships and they
were capable of sailing all overthe world in an open boat.
Mind boggling really when you think about it, but when you
think about the fact that also the islands in the Pacific were
done on open boats, canoes, and yet they populated all these
these islands. It's amazing stuff really about

(01:24:12):
how man got around. But at any rate, when we come
back to this idea of a Sioux holding on to the estate of
Yaakov, you can see that a Sioux, that the difference in a
Sioux, a child of Abraham, right?
A child of Abraham were childrenof Abraham, but we have never
been in bondage to any man. Now this is taken from the New

(01:24:35):
Testament. This is this discussion between
the Pharisees and Mashiac. And Mashiac says, Oh yeah,
Abraham. Is your you?
Know your children of Abraham. Yeah, but your father is the
devil. He's the Avalos, right?
He tells them that to their facewhen they make the statement,
our father was Abraham, but we have never been in bondage to

(01:24:57):
any man, that they cannot be Yasharel.
They cannot be Yasharel because Yasharel was in bondage in
Egypt. That's very clear.
The whole narrative from Exodus 20 forward, it's about Yah
bringing them out of bondage, out of the land of midstream and
out of bondage. To say we've never been in

(01:25:19):
bondage to any man tells you that They're telling Meshiak we
are a Sioux, we are Edom, we arenot Yakov, we are Edom, we are
not Yakov. And Meshiak's response, your
father is Diablos now. So this narrative is going to

(01:25:40):
continue now and this narrative that we see in the modern world
still remains to be a Sioux versus Yaakov.
Now take a let's take a look at this.
Let's go back to the name and let's discuss what happened
because. Again, when we talk about the
sacred name, we talk. About this idea of he was given

(01:26:05):
the name above all names to say that he was.
Given a different name. Like Jesus is to create a name
that is above the name of Yahwah.
Now for me this is. Problematic.
All right, now let's take a lookhere.

(01:26:26):
Because we see that the name of the Messiah in the Greek text is
E Asus. So E Asus E Asus EA Zeus.

(01:26:46):
Now there is reason to believe that when the Greek texts were
initially created that this was actually EA Zeus.

(01:27:06):
The King James Bible refers to Elijah.
In the New Testament. As Elie Zeus.
Elie Zeus. I don't think that's the correct
spelling. I think you better correct that
here. EA Zeus.

(01:27:33):
Zeus so with this.