Elohist Context: The core narrative reflects themes of divine guidance, covenant, and peaceful coexistence, consistent with Elohim’s broader, inclusive vision.
Pleiadians are ‘of Elohim’, which means they are souls created in 12th dimension
This reframing aligns with an Elohim-centered perspective that focuses on universal care and guidance rather than exclusivity.
In the earlier layers of the text, Elohim’s role appears universal, offering blessings to both sons without exclusivity.
The blessings to both sons reflect a divine commitment to abundance and multiplicity, consistent with the Elohim tradition.
It transforms the story into one of inclusion, harmony, and shared prosperity, reflective of the original Elohim-centered perspective.
Lot’s descendants contribute to the broader human story by creating new lines of people, reflecting the Elohim tradition’s emphasis on abundance and multiplication.
The rescue of Lot could underscore a theme of selective preservation within the Elohim framework—ensuring the survival of those who play key roles in humanity’s unfolding story.
The rescue may align with the Elohim tradition’s focus on fostering growth and diversity rather than destruction and exclusivity.
This perspective shifts the focus from destruction and judgment to renewal, continuity, and the inclusive vision of the Elohim tradition.
Genesis 16:7Verse: “And the malʾāḵ YHWH found her by a fountain of water in the wilderness, by the fountain in the way to Shur.”Interpretation: The malʾāḵ YHWH (possibly originally malʾāḵ Elohim) demonstrates advanced awareness by locating Hagar in a remote area, offering guidance and support.
Genesis 16:10Verse: “And the malʾāḵ YHWH said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.”Interpretation: This promise mirrors covenantal themes, portraying the malʾāḵ as an intermediary of divine will, likely Elohim in the original context.
Genesis 16:11Verse: “And the malʾāḵ YHWH said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because YHWH hath heard thy affliction.”Interpretation: The name Ishmael (“God hears”) reinforces Elohim’s role as attentive to human suffering.
The reference to YHWH may have replaced an original Elohim context.
The attribution to YHWH may be a redaction to connect the event to Yahwist theology, overshadowing the universal Elohim context.
Ishmael: The name means "God hears," emphasizing Elohim's attention to Hagar’s plight.
By considering the Elohist tradition and earlier uses of malʾāḵ Elohim, likely, YHWH was retroactively added to align the narrative with Yahwist theology.
By associating promises or blessings with YHWH rather than Elohim, these additions narrow the focus to a deity demanding loyalty and obedience.
In contrast, earlier Elohim narratives often depict a collective, cosmic divinity that interacts with humanity through intermediaries like malʾāḵîm.
The Elohim framework emphasizes broader universal principles rather than individual judgment or enforcement.
This theological shift centralizes obedience and reverence to YHWH, contrasting with the more collective and neutral tone of Elohim-centered narratives.
And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which Elohim gave unto Abraham.
And he dreamed, and behold a sullām set up on the earth, and the top of it reached to heaven: and behold the malʾāḵîm of Elohim ascending and descending on it.
And, behold, YHWH stood above it, and said, I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
this is none other but the house of Elohim, and this is the gate of heaven.
And Jacob vowed a vow, saying, If Elohim will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
So that I come again to my father’s house in peace; then shall YHWH be my Elohim:
And this stone, which I have set for a pillar, shall be Elohim’s house: and of all that thou shalt give me I will surely give the tenth unto thee.
In this story, the sullām (ladder or stairway) serves as a conduit between earth and heaven, where malʾāḵîm of Elohim are seen ascending and descending.
Jacob's Reaction: Jacob recognizes the site as sacred, calling it the "gate of heaven" and the "house of Elohim." This description could imply a connection point between earth and celestial or advanced extraterrestrial realms.
Elohim's Communication: YHWH, identified here as Elohim, communicates directly with Jacob, promising blessings and guidance.
Bethel as a Sacred Site: Jacob consecrates the location as Bethel (House of Elohim).
Genesis 28:13: “And, behold, YHWH stood above it, and said, ‘I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac…’”
Elohim is a key feature distinguishing these sources.
Elohist (E) Source: Prefers Elohim and often depicts God as more distant, using intermediaries like malʾāḵîm.
Verse 12 uses "malʾāḵîm of Elohim," fitting the Elohist tradition.
Verse 12 describes the dream with malʾāḵîm of Elohim moving up and down the ladder.
The covenantal language in verse 13—"I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac"—is formal and formulaic, often associated with priestly or redactional expansions.
The Elohist tradition, likely older, would have referred only to Elohim or El Shaddai during this period.
The original Elohist narrative likely described Jacob’s vision of the ladder, emphasizing the movement of malʾāḵîm of Elohim without the direct presence or speech of YHWH.
Genesis 18:2–5“Abraham lifted his eyes and saw three men… He prepared food for them, and they ate.”(Seen by some as malʾāḵîm representing Elohim)
Genesis 28:12“He dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold malʾāḵîm of Elohim ascending and descending on it.”
Genesis 32:1–2“Jacob went on his way, and malʾāḵîm of Elohim met him.
When Jacob saw them, he said, This is Elohim’s camp.”
Genesis 32:24–29“Jacob remained alone; a man wrestled with him until daybreak… Jacob said, I have seen Elohim face to face… Some identify the figure as a malʾāḵ.”
Judges 13:6“The woman said to her husband: A man of Elohim came to me; his appearance was like a malʾāḵîm of Elohim.”
Genesis 28:12“He dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold malʾāḵîm of Elohim ascending and descending on it.”
The Pleiadeans are part of the Elohim source.
Pleiadians are ‘of Elohim’, which means they are souls created in 12th dimension, who chose to experience creation in a lower dimensional frequency as a collective group, as opposed to evolving upwards from lower dimensions as most life in the universe does.
In the Hebrew Bible, references to malʾāḵîm YHWH (messengers of YHWH) are likely later theological additions that reframe earlier traditions describing malʾāḵîm Elohim (messengers of Elohim).
This shift reflects a deliberate effort to centralize YHWH as the primary deity in Israelite religion, replacing the broader, more collective identity of Elohim with the singular identity of YHWH.
The references to malʾāḵîm YHWH represent theological revisions to earlier traditions of malʾāḵîm Elohim.
This editorial shift obscures the original depiction of malʾāḵîm as part of the Elohim collective, which, in this interpretation, could be understood as advanced beings, such as the Pleiadeans.
However, the surrounding stories of Abraham often intersperse YHWH and Elohim, raising questions about coherence.
Genesis 19:1"And there came two malʾāḵîm of YHWH (of Elohim) to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground."
Genesis 19:13"For we will destroy this place, because the cry of them is waxen great before the face of YHWH; and YHWH hath sent us to destroy it (Elohim has sent us to destroy it)."
Genesis 19:15"And when the morning arose, then the malʾāḵîm of YHWH (of Elohim) hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city."
Genesis 19:27"And Abraham gat up early in the morning to the place where he stood before YHWH (Elohim):"
Genesis 19:29"And it came to pass, when Elohim destroyed the cities of the plain, that Elohim remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt."
Commands in texts like the Ten Commandments and Joshua 24 admonish followers to reject other "powerful ones" (Elohim) in favor of Yahweh.
Genesis 1 attributes the creation of the Earth and its preparation for humans to Elohim, not Yahweh.
The focus on a universal, transcendent creator (Elohim) suggests Yahweh was not yet a central figure in the narrative.
In Genesis 2, the term Yahweh Elohim appears, but this may represent a later editorial addition to align earlier traditions with Yahweh worship.
The flood narrative in Genesis 6–9 emphasizes Elohim and the judgment of humanity, with no specific Yahweh-centric actions.
Creation (Genesis 1–2): Elohim and Yahweh Elohim are used, with no explicit covenant or direct mention of Yahweh in a personal sense.
The Flood (Genesis 6–9): Elohim acts as the creator and judge.
The transition from Elohim (universal creator) to Yahweh (personal deity) reflects a narrowing focus from humanity as a whole to a specific people.
Before this period, the Hebrew texts often referenced multiple divine entities or names for God, such as El, Elohim, and Shaddai, reflecting a more diverse and pluralistic religious tradition.
Elohim and Yahweh: Elohim, often used as a generic term for "God" or "gods," was retroactively attributed to Yahweh in many cases.
Passages where plural language or differing names for God appear (e.g., Genesis 1 uses Elohim, while Genesis 2 uses Yahweh Elohim).
Identifying chapters or passages in the Hebrew Scriptures that originally referred to deities other than Yahweh Elohim is a complex task.
Genesis 1: Refers to Elohim as the creator of the universe in a universal and transcendent sense.
Genesis 2-3: Introduces Yahweh Elohim (often translated as "LORD God").
This psalm portrays Elohim presiding over a divine council and judging other gods: "God (Elohim) has taken His place in the divine council; in the midst of the gods (elohim) He holds judgment."
Elohim, for instance, originally denoted a plurality of divine beings, yet later interpretations equated Elohim with Yahweh.
Distinctions between various divine figures, including Elohim, El Elyon, and Yahweh, were effectively erased.
Jesus’ silence on Yahweh and the Elohim offers further insight.
If Jesus had intended to align himself with the Yahweh-centric narrative, he would have invoked Yahweh’s name or referenced the Elohim explicitly.
By conflating Yahweh with Elohim and other divine figures, editors of the 6th century BCE created a monolithic narrative that Jesus’ teachings later challenged.
He traces the historical and theological implications of this dependence, discusses the views of scholars, and explores the narratives of the Elohim in biblical and Mesopotamian traditions.
Paul Wallis recommends the New Jerusalem Bible (Expanded Study Edition) for its transparency in translating the original names of "Lord God" such as Elohim, El Elyon, El Shaddai, Yahweh, and Adonai.
Key biblical figures and events, including Elohim (the powerful ones), their conflicts, and their governance of human societies, bear resemblances to the Mesopotamian Anuna and Anunnaki.
The "divine council" is a concept found in the Hebrew Bible, particularly in passages like Psalm 82:1, where Yahweh is depicted as presiding over a group of spiritual beings referred to as "gods" (Elohim).
The Book of the Laws of YHWH included undisguised narratives of elohim, Elyon the Captain, Shaddai the Destroyer, CH-CH the Dragon, Asherah, Baal, Dagon, the moloch child-sacrifices, and the whole kaleidoscopic memory of the seba hassamayim.
Far from Judaic monotheism it was the memory of the whole array of sky armies, otherwise known as elohim, who governed humanity in the deep past.
In this verse, Elohim appears twice:
The second refers to other "gods" (Elohim), interpreted as lesser divine beings or heavenly hosts.
The Psalm portrays Yahweh calling these other Elohim to account for their failure to rule justly.
Yahweh declares their fate: "You are gods [Elohim], sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince" (Psalm 82:6–7).
The Bible mentions one true God of Israel (primarily under names like Yahweh, Elohim, El Elyon, Adonai, El Shaddai, Eloah, El Roi, Yah) and refers to many foreign gods worshiped by other nations or sometimes by Israelites in idolatry.
Elohim refers to multiple gods, especially in the context of polytheistic worship by other nations (e.g., Exodus 20:3, "You shall have no other gods [Elohim] before me").
The Elohim’s arrival, described as “flying armies” or sa hashamayim, led to the establishment of the elbat, a council chaired by a higher-ranking entity referred to as El Elyon. According to Wallis, this council divided land among the Elohim, creating artificial scarcity and sparking conflicts, including those involving Yahweh, portrayed as a junior member of the council.
Biglino suggests that the “malakhim,” or angels, were likely part of a military hierarchy under the command of the Elohim, with Elyon as the supreme commander.
It’s not a distinct deity but could be included as a name for the God of Israel, similar to Yah or Elohim.
Elohim – Reflects God's power as Creator and Judge.
The first is that the plural Elohim of the Old
The man Adam had gained the “knowledge” ofreproduction, a fact that many Elohim/Anunnaki, including Enlil, deplored.
Turnage, some Bible codes and symbols referred to multiple deities.“These coded references pointed the way toward an understanding that such beings were the gods, or Elohim, of the Bible, whose worship began in Sumer, and who ultimately originated on another world.”
“The whole history of Israel is full of betrayals, abandonment, cults dedicated to other deities, also called Elohims, all concrete, all present like the Elohim leading Israel and with whom there had been this alliance: Jews would serve him and he would help them conquer the land and become a nation.
This same Elohim repeatedly calls himself jealous, and we wonder: how can one be jealous of a partner if there are no rivals in the relationship?” Biglino also compared the original Ten Commandments of Yahweh as written in Hebrew to the modern, sanitized, and Christianized version and found little in common.
These include Elisha and the prophet Elijah, whose name, Eliyahu, means “My God is El.” In II Kings 2:10-11, it is clear that Elijah has foreknowledge that he would be taken, and shordy he was pulled up into the heavens in a whirlwind by a “chariot of fire.” For three days, his countrymen looked for him but failed to find any sign of him Biglino has pointed out that: “This was an announced event, known in advance by the involved parties and therefore programmed by the Elohims who had decided to take with them this representative of theirs.
Biglino viewed this as a description of a meeting between the ancient gods, or Elohims, and their superiors.
Biglino has pointed out that the connection is clear and simple: “The Elohims die like all ADAMS!
It comes as no surprise to anyone who speculates that ANUNNAKI/ELOHIMS could have a long life—incredibly long for earthly beings, as it was measured on Nibiru’s orbital cycles—but that, as people made of flesh and blood, they too were meant to die.
The discussion featured Jordan Maxwell and Zecharia Sitchin addressing various topics, including the meanings of Yahweh and Elohim in Hebrew, interpretations of biblical texts, the relationship between Sumerian mythology and the Bible, and the symbolism of ancient artifacts and celestial bodies.
The term "Elohim" in the Bible refers to beings similar to the Sumerian Anunnaki, described as those "who from Heaven to Earth came." These beings were differentiated from the singular God of monotheistic belief, emphasizing their roles as emissaries rather than creators.
In course of time mortals forgot the origin of this God, and ignorantly supposed the name to be an abbreviation of Jehovih.
He emphasized the precision of Hebrew scriptures and their potential reference to advanced beings termed "Elohim."
The Elohim, often described as "the sons of God" in the Hebrew Bible, are equated with the Sumerian Anunnaki.
The speaker distinguishes between Elohim as minor gods and the supreme deity, Yahweh.
Biblical passages such as those in Genesis and Joshua are examined, highlighting the Israelites' choice between following the Elohim of other nations or Yahweh as the singular, overarching deity.
The Hebrew text of Genesis 1:1 is analyzed, with a proposal to retranslate it to emphasize the Supreme Creator's role in creating the Elohim, who in turn influenced Earth’s development.
The titles "Aloha" (Mighty One) and "Elohim" (Mighty Ones) are applied to those who reflect and embody divine power, emphasizing their role in the fulfillment of God's purpose.
1 John 3:2"Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears, we shall be like him, because we shall see him as he is."The promise of becoming like God reflects the ultimate fulfillment of being "Aloha" or "Elohim."
2 Peter 1:4"By which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire."Participation in the divine nature encapsulates the ultimate goal of transformation into "Aloha" and "Elohim."
The term "Aloha" (or its variant "Eloah") is a singular form of the plural "Elohim", and it is used in the Hebrew Bible to refer to God.
While "Elohim" is more commonly used, "Eloah" appears in specific instances, particularly in poetic and philosophical texts.
God as the Breath of Life:In Hebrew theology, "Eloah" or "Elohim" refers to God as the Creator, whose breath brings life.
The term "Yahweh Elohim" combines "Yahweh" with "Elohim," translating to "I will be Mighty Ones." This combination is central to understanding the multitudinous manifestation of the Divine Name.
The first occurrence of "Yahweh Elohim" is found in Genesis 2:4:"These are the generations of the heavens and of the earth when they were created, in the day that Yahweh Elohim made the earth and the heavens."
Within this section, the phrase "Yahweh Elohim" is frequently used, appearing nine times in the rest of Genesis.
Humanity, created in the image of the Elohim, failed and was sentenced to return to dust.
In Genesis 2 and 3, the chief angel represents Yahweh Elohim, while the Elohim collectively refer to angels.
Each saint will become an Aloha, or a mighty one, and collectively constitute the Elohim, or Mighty Ones.
The titles "Aloha" and "Elohim" reflect the manifestation of divine power.
The term "God" in these verses uses "Elohim," a generic term for deity, applicable to both singular and plural forms.
The creation of the heavens, the earth, and all life, including humanity, is attributed to Elohim.
The specific name of the Creator is revealed as Yahweh Elohim.
Genesis 1:26-27 affirms that humanity was created in the image of God (Elohim), not by Satan.
Genesis 2:4 explicitly identifies Yahweh Elohim as the Creator.
Genesis 2:4 is presented as definitive evidence that Yahweh Elohim is the Creator of the heavens, the earth, and humanity.
He has also trained pastors in text interpretation, emphasizing that the biblical narratives are not about deities but rather about powerful beings, including the "sky people." He drew connections between the Bible's stories and ancient Sumerian, Babylonian, Assyrian, and Akkadian narratives, suggesting that some figures, such as the Anunnaki and Elohim, could be described as extraterrestrial beings (ETs) in modern terms.
BEING CONTEMPORARY WITH THE CYCLE OF FRAGAPATTI, SON OF JEHOVIH.
I'hua'Mazda, is synonymous with God; Mazda, synonymous with Jehovih.2 I'hua'Mazda, The MASTER VOICE, or, as we would say, Saith God or, God said, etc.
To Jehovih all adoration and glory, forever, Amen!
Nor is there an angel in heaven so high, or sufficiently wise to comprehend Jehovih in His entirety, nor to see Him as you seest your*** fellow man.
Even as the sun is to the light of day, so is Jehovih to the understanding of all the living:
Hear your*** God, O man, and distinguish then that the twain, God and Jehovih, are not the same one; nor more is your*** God than what you should be in time to come.
That the evidence of my words might be substantiated by your*** experience, and you be led to consider the testimonies, present and past, in order to comprehend the plan of Jehovih's works, and the glory and completeness thereof.
Consider then the result of angel communion as you hast found it, and bear witness that Jehovih was wise in providing comfort to both the dead and the living by this proximity of spirit unto them, rather than a heaven far remote.
Nevertheless, in time long past, the minority, who were wise and good were moved by the spirit of Jehovih upon them, saying:
And we will covenant ourselves unto Jehovih to return no more to these regions, nor to mortals on earth.
And they covenanted themselves unto Jehovih not to return again single-handed to minister unto mortals; neither to return again to mortals save they came in phalanxes, and only when duly authorized and directed by their most Holy Council, and their chief, who was God.
And the rank of all such angels was, ANGELS OF GOD, or ANGELS OF JEHOVIH, in contradistinction from the angels of the first resurrection, who know no organization for righteousness' sake.
Chief of which rules was, that the angels of Jehovih should never manifest themselves as individuals unto mortals, lest mortals become servants to, and worshippers of the spirits instead of the All Highest, Jehovih.
Second to this, that when the angels of Jehovih should be appointed to mortals, it should be as guardians over infants, to inspire them by way of the natural consciousness within, as to what was right and good in reference to eternal life.
Thus my Lords have angels under them who are authorized and ordained in my name, and in the name of Jehovih to abide for times and seasons with mortals as guardians and inspirers; to provide dreams, thoughts and visions in the minds of mortals, and to otherwise labor in elevating them in purity, love and wisdom.
Such then are the angels of God and of Jehovih.
For as we came up out of the first resurrection, which may be likened to a great medley, a noise and confusion of a mighty multitude, so covenanted we with Jehovih to make ourselves orderly, and a unit in growth, manifestation, expression and future development, that the place of the second resurrection should do nothing in common with the first.
For alike and like Jehovih created mortals and angels to attract each other; and since the aspiration and desire of most mortals pertain to themselves as individuals, so the twain bound themselves in the same pursuits and earthly hopes.
As there are good lands on earth still unoccupied, whilst in other regions there are great cities with mortals crowded together, starving, and dwelling in misery, and they will not hence, even so is the great multitude of angels of darkness gathered together upon the face of the earth, and many of them will not hence into the higher heavens of Jehovih.
Who say: There is no God, no Jehovih, no government in heaven, or,
Of the second: Jehovih know my case; neither will I plead in my own behalf.
Of the second: Though I do all I can, yet I am short before Jehovih.
Of the second: We are all brothers and sisters; why should we prefer one of Jehovih's children above another?
Of the second: What will Jehovih say?
GOD SHOWETH HOW MORTALS MAY ATTAIN INSPIRATION FROM JEHOVIH AND FROM THE ANGELS OF THE SECOND RESURRECTION.
Jehovih is as near this day as in time of the ancients; put thyself in order, becoming one with Him, and no book so easily read as His created universe.
Inspiration come less by books, than by what Jehovih wrote, His worlds.
That their behavior may make the earth a place of peace, with long life unto all people, for the glory of Jehovih.
OF JEHOVIH AND HIS KINGDOM ON EARTH.
To the All One, Jehovih, now as in the olden time, and for all time to come, all honor and glory, worlds beyond number.
The Highest Ideal, the Nearest Perfect the mind can conceive of, let such be thy Jehovih, even as in the olden time, which is the Ever Present you should set your*** heart and mind and soul upon to love and glorify above all things, forever and ever.
Mine should not concern themselves as to their own self's salvation; for having faith in Jehovih, that if they raise others up, with their own wisdom and strength, they are already saved, and without fear.
Now some, who were not strong in faith in Jehovih said: Will we not be overrun with angels of darkness?
But your*** God answered them, saying: That is not our matter; ours is to serve Jehovih by working for all whom He inspire to come unto us.
Because any one desire to come, that is sufficient testimony that the light of Jehovih is upon him.
Suppose they say: Let us rest and sleep, Jehovih will provide for His chosen, what sayest you of them?
Because they do little, the matter is between them and Jehovih?
When all who can, will do this, thereon rest your*** faith that the quickening power and wisdom of Jehovih will sustain His kingdom through His holy angels.
GOD SHOWETH WHO IS AND WHO IS NOT PREPARED TO ENTER JEHOVIH’S KINGDOM ON EARTH.
Whoso hath said: I have searched my heart and mind, and, now before Jehovih I desire to live a higher life.
I will fulfill my covenants with Jehovih, with all my wisdom and strength.
I consecrate myself to Jehovih.
But in this day neither of these is compatible with the intelligence of such as should be of Jehovih's kingdom.
But in all cases confession should be made in the name of Jehovih, and forgiveness likewise.
Whoso Jehovih hath created in proximity as to time, country, place and association, the same should not be far distant on many occasions in the next world; and in time to come they should be as if in a house of glass, and all the deeds done while in mortality should be read as if in an open book.
For which reason you should not tarry by the way when you hast wronged any man or the community, but go quickly and confess, that your*** spirit become pure in the sight of Jehovih.
But if a man wrong himself, as by pollution, dissipation, or otherwise, this is sin against Jehovih; and to Him should he confess privately, making a covenant with his Creator to do so no more , which if he keep, then the wrong is forgiven him, and he should have peace of soul.
Hearken, O man, to the discourse of your*** God upon the second resurrection in heaven, and apply you these principles to founding Jehovih's kingdom on earth.
Hath not Jehovih said on earth: Husband and wife should be the model and key of My kingdom?
As Jehovih gave woman to man, and the twain became one in their aspiration, hope and labor, and especially with reference to their offspring, so should the members of the fraternity be such as having renounced all the world, can become one with one another, and especially for raising up the young to become the Father's edifice on earth.
1 Book of Jehovih's Kingdom draws a separate line for children under fourteen years of age.
Should they so love the fraternity and the kingdom of Jehovih that they should set aside their filial love, assigning their children wholly to the teachers, day and night?
Not to abridge love but to extend it, God-like, embracing all people, so should the members of the brotherhood labor with your*** God and his holy angels, for the glory of Jehovih.
Onego about preaching against heavenly revelations, and against the wisdom of Jehovih; and his daring speeches and good logic fall upon errors and blunders in the written words, and he draw''' the populace, after the manner of a gladiator.
Another mango forth preaching in laudation of heavenly revelations, and on the glory of Jehovih.
The latter is a builder on Jehovih's edifice.
Let these two examples stand before you*; and when the speech of the vain man is directed against heavenly revelations, saying: This is not of God; this is not of Jehovih, or this is not of angels, know you that that man is not a builder.
But when a man saith all things are of Jehovih, either directly or indirectly; whatsoever is good in them is my delight, know you that that man is a builder.
In the day you hast rendered judgment against thyself for not practicing your*** highest light, you are as one departed from a coast of breakers toward mid-ocean, like one turned from mortality toward Jehovih!
Remembering that one man see Jehovih in the leaves and flowers; in the mountains and skies; in the sun and stars; or hear''' Him in the wind and all corporeal sounds; yea, he know his Creator in the presence of everything under the sun.
Another see not Jehovih, nor know Him.
The revelations of your*** God portray the harmony and glory of Jehovih's creations, and of the organic heavens of His holy angels.
To be one with Jehovih, this is Godliness; to be one with your*** God, the way is open to all men.
Let any who will, say: Thus saith God, or thus saith Jehovih, or thus say I.
The twain are the authority vested in me, your** elder brother, by Jehovih, Creator, Ruler and Dispenser, worlds without end.
But in this day neither of these is compatible with the intelligence of such as should be of Jehovih's kingdom.
But in all cases confession should be made in the name of Jehovih, and forgiveness likewise.
Whoso Jehovih hath created in proximity as to time, country, place and association, the same should not be far distant on many occasions in the next world; and in time to come they should be as if in a house of glass, and all the deeds done while in mortality should be read as if in an open book.
For which reason you should not tarry by the way when you hast wronged any man or the community, but go quickly and confess, that your*** spirit become pure in the sight of Jehovih.
But if a man wrong himself, as by pollution, dissipation, or otherwise, this is sin against Jehovih; and to Him should he confess privately, making a covenant with his Creator to do so no more , which if he keep, then the wrong is forgiven him, and he should have peace of soul.
Hearken, O man, to the discourse of your*** God upon the second resurrection in heaven, and apply you these principles to founding Jehovih's kingdom on earth.
Hath not Jehovih said on earth: Husband and wife should be the model and key of My kingdom?
As Jehovih gave woman to man, and the twain became one in their aspiration, hope and labor, and especially with reference to their offspring, so should the members of the fraternity be such as having renounced all the world, can become one with one another, and especially for raising up the young to become the Father's edifice on earth.
1 Book of Jehovih's Kingdom draws a separate line for children under fourteen years of age.
Should they so love the fraternity and the kingdom of Jehovih that they should set aside their filial love, assigning their children wholly to the teachers, day and night?
Not to abridge love but to extend it, God-like, embracing all people, so should the members of the brotherhood labor with your*** God and his holy angels, for the glory of Jehovih.
Onego about preaching against heavenly revelations, and against the wisdom of Jehovih; and his daring speeches and good logic fall upon errors and blunders in the written words, and he draw''' the populace, after the manner of a gladiator.
Another mango forth preaching in laudation of heavenly revelations, and on the glory of Jehovih.
The latter is a builder on Jehovih's edifice.
Let these two examples stand before you*; and when the speech of the vain man is directed against heavenly revelations, saying: This is not of God; this is not of Jehovih, or this is not of angels, know you that that man is not a builder.
But when a man saith all things are of Jehovih, either directly or indirectly; whatsoever is good in them is my delight, know you that that man is a builder.
In the day you hast rendered judgment against thyself for not practicing your*** highest light, you are as one departed from a coast of breakers toward mid-ocean, like one turned from mortality toward Jehovih!
Remembering that one man see Jehovih in the leaves and flowers; in the mountains and skies; in the sun and stars; or hear''' Him in the wind and all corporeal sounds; yea, he know his Creator in the presence of everything under the sun.
Another see not Jehovih, nor know Him.
The revelations of your*** God portray the harmony and glory of Jehovih's creations, and of the organic heavens of His holy angels.
To be one with Jehovih, this is Godliness; to be one with your*** God, the way is open to all men.
Let any who will, say: Thus saith God, or thus saith Jehovih, or thus say I.
The twain are the authority vested in me, your** elder brother, by Jehovih, Creator, Ruler and Dispenser, worlds without end.
In the early days of the kosmon era, after the revelations of the Father's kingdom on earth had been published, and was known abroad over all the world, there went forth many, in Jehovih's name, to accomplish unto the resurrection of man, and for the glory of the Almighty, the new kingdom.
And Tae prayed unto Jehovih for light and knowledge as to how best he could accomplish good unto the resurrection of the race of man.
And Jehovih answered Tae, saying: Go, bring My people out of Uz, and found them in a place by themselves; for now is the beginning of the founding of My kingdom on earth.
Tae answered, saying: Behold, O Jehovih, I have gathered together many men and many women, and they all profess a desire to found Thy kingdom.
Jehovih answered Tae, saying: Go, seek, and bring out of Uz orphan babes and castaway infants and foundlings.
Jehovih said: Have faith in your*** Creator; in a good work done unto My little ones, behold, I will provide.
In such labor, alas, I have had no experience, but I know Jehovih will guide me aright; otherwise, He had not inspired my soul unto the work.
All wisdom is possible through Jehovih.
Wanted, fifty men and women, who are Faithists in Jehovih, and are willing to take part in founding the Father's kingdom on earth as it is in heaven!
And Tae cried out: O Jehovih, what should Thy servant do?
Jehovih answered Tae, saying: Try them My Son, and see if they be worthy.
Now, behold, when I saw your great number, I cried out: O Jehovih, what should Thy servant do?
And Jehovih answered, saying: Try them, my Son; as many as are prepared, accept; as many as are not prepared, accept not.
When many others had thus spoken, Tae said unto them: I called for such as had faith in Jehovih.
Tae inquired once more: Who, here, hath faith in Jehovih, and, if we labor together in His name, living our all highest light, that His kingdom will be founded?
I called for those with faith in Jehovih!
Who, so believing in the Father, that he will give up self, in all respects, and work for these little ones, having faith that Jehovih will provide justly and sufficiently unto all, let him come.
And, now, behold, fifty men and women spake, saying: Take us, in Jehovih's name.
We are willing and anxious to go to this labor, and we know Jehovih will provide unto us.
We come not for rest, nor glory, nor for comforts; but we come to serve Jehovih in whatsoever He may give us to do for His kingdom.
Tae said: In Jehovih's name, I accept you.
The Voice of Jehovih came to Tae, saying: Take your*** people and go whither I will lead thee, and you**** all should be blessed.
Tae said: By and through Jehovih, are all things accomplished, either directly or indirectly.
Foremost of all, must it be man's aim to receive light directly from Jehovih in regard to all things.
In not doing which, we were false before Jehovih, and He could not answer our prayers in truth.
We professed faith in Jehovih, but we manifested faith in money and in soldiers and warfare.
Now, therefore, we were unrighteous toward man, and false before Jehovih.
That our labor and our lives may be given unto Jehovih, with profit for the raising up of the race of man, and for the glory of the Almighty, let us covenant ourselves unto Him in fullness of heart and of soul and with all our mind, to practice all the commandments in fullness.
The multitude answered with one voice: We desire to covenant with Jehovih, that our labor and our growth may contribute to the founding of His kingdom on earth.
Make you, therefore, your*** covenant with the Creator, and, that we may be in unison, behold, we will repeat with you* your*** words, that Jehovih may be glorified therein.
Tae said: Hear me, then, ere we make the covenant to Jehovih: In the heavens, the angels surround the heavenly throne with columns of fire and water; and all the space within the circuit is named, the PLACE OF THE HOLY COVENANT, and it is appropriated to worship and to sacred rites and ceremonies.
Now, therefore, in remembrance of Jehovih's heavenly kingdoms, let us mark a circular line around about this place, and march in procession, dedicating the enclosure to the Holy Covenant.
Tae said: I draw the LINE OF THE SACRED CIRCLE unto You*, Jehovih.
The multitude responded: May I remember Thy LINE OF THE SACRED CIRCLE, Jehovih, and comport myself within it for Your** honor and glory forever!
Together: In remembrance of the pillars of light in heaven, that surround the throne of Thy Son, God of earth and heaven, we build here a hedge and a fence, as a lasting testimony that we dedicated to You*, Jehovih, the enclosed PLACE OF THE SACRED COVENANT.
And, whilst thus standing, Tae, being moved by the Light of Jehovih upon him, uttered the covenant, and his hosts, in concert, uttered the words after him.
You, O Jehovih!
As You hast declared Thyself in the Book of Jehovih!
And to You* only, O Jehovih!
Appropriate You me, O Jehovih, my corporeal body, and my spirit, my mind, my behavior and thoughts, to be of profit to You*, for founding Thy kingdom on earth.
And I covenant unto You*, Jehovih, I will search constantly into mine own every act and deed and word and thought, to make myself true in the practice of Thy highest Light upon me.
I covenant unto You*, Jehovih, that, since all things are Your**, I will not own nor possess, exclusively unto myself, anything under the sun, which may be entrusted to me, which any other person or persons may covet or desire, or stand in need of.
For they are Your**, Jehovih, and not mine, to be led or driven by me.
And now, O Jehovih, that this, Thy kingdom on earth, may be known and distinguished from the habitations of the Uzians, we make this our solemn oath unto Thee:
And we swear unto You*, Jehovih, in regard to these our babes, which You hast given unto our keeping, to found Thy kingdom on earth, we will raise them up to abjure war, like unto this our oath unto You*, and to practice not the carnivorous habit belonging to the Uzians.
Make us strong and wise, O Jehovih, in this our covenant and oath unto Thee, for Your** are the honor and the glory of all things, time without end.
Now, when Tae and his hosts had made the covenant with Jehovih, behold, the Voice descended upon Tae by entrancement, with the holy angels of the God of heaven and earth, and he said:
Hear you***, hear you***, O mortals and angels, Jehovih's kingdom is founded on earth!
Then Tae faced to the west, saying: Hear you***, hear you***, O mortals and angels, Jehovih's kingdom is founded on earth!
Then Tae faced to the north, and said: Hear you***, hear you***, O mortals and angels, Jehovih's kingdom is founded on earth!
Next, Tae faced to the south, saying: Hear you***, hear you***, O mortals and angels, Jehovih's kingdom is founded on earth!
And Tae made the SIGN OF THE CIRCLE TWICE CUT, and his hosts answered under the sign, JEHOVIH’S DAWN.
And, now, the Light of Jehovih came upon Tae, and, of his own accord, he said:
For which purposes, let us become organic for the founding of Jehovih's kingdom on earth.
So that, henceforth, we should be a unit before the world, guided by Jehovih to the single end of establishing a community that can practice His commandments in full.
Who, then, knowing that what is bound on earth is also bound in heaven, is willing to bind himself unto these heavenly laws for the sake of Jehovih's kingdom on earth?
When Tae asked this, the whole of the multitude answered: In Jehovih's name, I bind myself in this also.
Tae said: Then, in Jehovih's name, repeat after me:
In the name of Jehovih, I bind myself to the C'chief's decree; and I bind myself to the chief's decree also, and I bind myself in the brotherhood of groups.
When they were thus formed, Tae went round the circle on the inside, going with the sun, shaking hands with each one as he passed, saying: Welcome, my brother (sister), in the Brotherhood of Faithists; with you*, I covenant to be your** equal and obedient servant, to whom I wed myself both in this world and in the next, for the resurrection of man and the establishing of Jehovih's kingdom with mortals.
Tae said: I salute you all under the sign, JEHOVIH’S NAME.
The Light of Jehovih being upon Tae, he said: Let the examples of Uz be not lost upon you.
Tae said: Suffer me, then, to declare the Light that is upon me; which is, that you**** are here to fulfill whatsoever Jehovih may put upon you, with all your wisdom and strength.
Whether you**** be made chiefs or not made chiefs, it is Jehovih's work you**** are here to fulfill, without any regard as to your personal selves.
We can not found the Father's kingdom with any other members than such as say, with all their hearts, and mind and soul: Whatsoever You puttest upon me, O Jehovih, that will I do with all my wisdom and strength.
Now, those who had spoken before relented, saying: O Jehovih, what have I done?
To man, Jehovih provided neither wool nor hair nor feathers to cover his body; and yet He created him too tender to live without covering.
Now, behold, in this day, Jehovih hath provided amply unto us.
At an early age, infants can be taught that to serve Jehovih bring''' happiness; to serve mortal inspirations and surroundings (satan) bring''' unhappiness.
It is not sufficient unto Jehovih's requirements of you, that you**** put off His children with evasive answers, or with incomprehensible explanations.
And when the vine hath come up out of the ground, you**** should not only illustrate its corporeality, but should display the life therein as a manifestation of Jehovih's Presence.
Now, as to Jehovih and His creations, in magnitude and perfection, they should be ever kept before the child's mind, to exalt its gratitude and adoration, and to make it rejoice in its own life.
For there is not, in all the philosophies in all the world, wherewith to restrain the private life and habits from secret vice, save through belief in Jehovih's eye being ever upon us.
These are the promises Jehovih hath given us; by the signs of the times they are proven probable.
And it so happened that amongst the hosts, Jehovih had provided a goodly number of musicians, players and singers, who furnished spiritual entertainment in response to the prayers and sermons of such as supplicated the Almighty.
Jehovih hath said: Two conditions have I placed before all men, ascension and declension; let no man stand still, for so I did not create him.
And it was so; the hosts of Shalam had been chosen and provided by Jehovih as an example of self-purifiers and self-instructors for founding His kingdom on earth.
Jehovih hath said: In kosmon, purification should not come by baptism with either water or fire.
And the Light of Jehovih came upon Tae, and he said unto them: Did either one shirk from service it would be plain what should be judged for righteousness' sake.
Let this, then, be our rule and guide: Since every mortal life should be made ripe with experience in all things, and since celibates have no children of their own, and since these children are orphans and castaways, let it be testimony that Jehovih hath thus provided the celibates as substitutes for natural parents.
Jehovih had prospered Shalam in every way, more than had been possible to any other people in all the world.
In regard to the houses, the temple of Jehovih, the temple of Apollo and the gymnasium were the most important, and, yet, none of these were like unto the buildings of the ancients.
Jehovih had said: Behold, the ancients built their temples so durable that succeeding generations forgot the are of building.
The temple of Jehovih, which was devoted to public worship on every seventh day of the week, was provided with fountains in the north-east and south-west, and with the four lights of the square, and with the four dark corners of evil and temptation, and with a throne of Light in the east, with time-bells, a gau and sacred wheel.
And in the place of the crescent, where the fifty-one stood, was laid a stone crescent, provided with seats and gate-ways for successive affiliations to Jehovih's kingdom.
In regard to worship in the temple, Jehovih had said:
And such, indeed, it was; instead of a preacher denouncing people for their sins, it was a place where the people returned thanks and praises to Jehovih, with rejoicing, in anthems and songs of praise, with pleadings in Jehovih's name for the Uzians to learn the lessons of the new kingdom.
The temple of Jehovih was under the charge of the C'chief and his group of chiefs.
And that you**** may be known and respected by the Uzians as to your occupation, go in plain black dress, without oddity, and I will give to each of you a wooden triangle, which should be suspended on your bosoms by a cord over the neck; for this is the symbol of earth, sky and spirit, the three entities which constitute the universe, being emblematical of Jehovih.
Jehovih had said: Whether flesh or milk or cheese that man use for food, behold, in the herbs and plants and trees I created, I gave the same things.
Es, the chief nurse, had said: I must tell you of the wonderful Light of Jehovih, that always come to us in time of emergency.
Now, therefore, I perceived that Jehovih required more of me than merely to feed and clean these little ones; the minds of the spoiled ones had to be remodeled; they should be made to comprehend that no one was slave unto them; and, moreover, that they themselves should cultivate patience, gentleness and love, as better attributes than fretfulness and authority.
Jehovih said: Let the order of the labor of My little ones be increasive; one half hour a day at six years of age, one hour a day at eight years, two hours at twelve, and three hours at fourteen.
Jehovih hath said: By My spirit, I move infants to ask questions; answer you**** them, and, behold, they should become as Gods.
And, on the day named, there came into the temple of Jehovih one thousand of the infants who had attained to fourteen years of age.
Tae represented the Voice of Jehovih, and Es the voice of the young brides and bridegrooms who were to speak in concert with her.
Tae said: In the name of Jehovih, and by His Light upon me, I declare the place of the Holy Covenant open to the voice of mortals.
Who here know the times of Jehovih, and the day and year in the place of His kingdom?
Es and the brides and bridegrooms of liberty: In Jehovih's name, greeting from the west.
Tae: We went forth in duty, but Jehovih hath answered us with love.
Es: Jehovih will guard and bless the righteous who serve Him.
Tae: Who is Jehovih?
Tae: Your faith being in Jehovih, it is well; but you**** have bound us with your love.
Es: O Jehovih, preserve You us ever pure and wise, that Thy hosts may continue this love in our travel in Thy everlasting kingdoms!
Es: To remain true to Jehovih's heaven, what a glory, time without end!
Es: We want none but You*, Jehovih, to save us.
We covenant unto You*, Jehovih, to strive hereafter, forever, to save ourselves from all sin and righteousness, in thoughts, words and deeds, and to serve You* with all our wisdom and strength, by doing good unto others as long as we may live.
Tae, of himself: Then, in Jehovih's name, and by His authority vested in me, I bequeath you liberty forever.
Jehovih be with you all.
In Jehovih's name we release our saviors from all responsibility for us forevermore.
Jehovih be with you all.
Tae: Draw unto Me, and receive from My hand, saith Jehovih.
The brides and bridegrooms: We covenant unto You*, O Jehovih, to be Your** forever.
Teach You us, O Jehovih, to look down into our thoughts, words and behavior, every day and hour, with swift remembrance to do all the good we can unto others that we may be an honor and glory in Thy works.
It was grown by Him, gathered by His loves, and is bestowed by your*** benefactor as a crown of Jehovih's kingdom on earth.
In Jehovih's praise I receive it; it is an emblem of a new beginning in my life, a wreath of liberty.
Such matters are between Jehovih and the doers.
Are they in the temples of Jehovih?
And they answered: O, take us back; give us clear air to breathe; let us be where we can hear and see Jehovih!
So Tae called the people together, and proclaimed Jehovih's words, adding also:
A colony should stand as an individual before Jehovih.
Jehovih forbid that this should be done.
Jehovih is with us, and we should draw Uz unto us, to make them know Jehovih.
Guard you****, therefore, the appropriations of Shalam to such as labor for Jehovih's kingdom.
But it should follow the Light of Jehovih as it come unto you who found it.
Save Jehovih found it, they should fail who attempt it.
Jehovih designed not that man should build his house exactly like his neighbor's.
The misfortune of man is to copy after others, instead of following Jehovih's Light as it come to himself.
And Jehovih prospered Illaem also; so that it came to pass, that it was established in great perfection.
And none were accepted save those who were Faithists in the All Person, Jehovih, and who were willing to work.
Jehovih had said: The laborers, in establishing My kingdom, should not do for charity's sake.
But the Light of Jehovih had also made this matter clear; so that they were suffered to remain a while in Shalam at work, and to attend the schools of discipline, that they might be judged; and, if found worthy, they were admitted, but if unworthy, they were rejected.
OF THE VOICE OF JEHOVIH.
My Voice is with all men, saith Jehovih.
The man of Uz cry out in mockery: Who hath heard Jehovih?
Then he cry out: Where is Jehovih?
Jehovih saith: I am as one on the top of a mountain, calling to all people to come up to Me.
Jehovih saith: Whoso hath not heard Me, is in darkness indeed.
Go you to Jehovih, and inquire of Him.
Sufficient unto us is it to do all the good we can, having faith in Jehovih.
We give liberty unto all to serve Jehovih, on that matter, in their own way.
And, as to such as are married, they can, at the option of either one, return to celibacy, by being publicly proclaimed in the temple of Jehovih.
You**** should answer them, saying: Jehovih.
To these you**** should reply, saying: All men are Jehovih's.
They are not ours, but Jehovih's.
Because they had never known to say: This is mine, and that is your**, they were without selfishness or selfish desires; looking upon all things as Jehovih's, and on themselves as laborers to render good unto others.
Behold, we were orphans and castaways; Jehovih wedded us to all the world.
O Jehovih, teach Thou me the way to work in one of Thy kingdoms.
Behold, I have purchased land; come here, and build a colony unto Jehovih.
And judges and governors gave up their callings also, and went and joined the Faithists, founding and practicing Jehovih's kingdom on earth.
So, colonies of Faithists in Jehovih spread in every direction, becoming the chief foundation of the state and of the world.
And, yet, none of these colonies were bound by written laws, nor had any of them leaders or masters, nor any government, save the Light of Jehovih.
Nor owned any man, woman or child anything more than the clothes he or she wore; but all things were Jehovih's, in care of the keeping of the colony.
And whosoever came and joined a colony, bringing gold or silver or valuable goods of any kind, donated them to Jehovih, and not to the colony, to be distributed according to the light thereof for the Father's kingdoms.
Neither labored any one for the colony, but for Jehovih; nor did any colony hire any man nor woman nor child to work for them.
Jehovih separated the people, the Uzians on one hand, and the Faithists on the other.
And, though their chief rulers and law-makers be in the throes of death, and they call, saying: O Jehovih, heal You our Chief Magistrate!
For they have become a conceited people, saying: There is no God, and Jehovih is void as the wind.
This rule I made in all My works, saith Jehovih: When I separate the people, the good go away out from amongst the evil.
The C'chiefs said: And Jehovih prospered the New Kingdoms, as they were called in mockery, for they were not kingdoms, but the opposite.
Jehovih had said: A republic cannot follow the highest Light; it follow the majority.
Now, thus it did come to pass, in Jehovih's kingdom on earth, man was without a government, such as man's government.
The angels of Jehovih, perceiving this was coming to pass, said unto the Faithists:
Thus it came to pass; the people were admonished by God and his angels, and by Jehovih speaking in the souls of mortals.
And the believers, having faith in Jehovih, practiced righteousness, rising higher and higher in wisdom and purity.
Thus, Jehovih's kingdom swallowed up all things in victory; His dominion was over all, and all people dwelt in peace and liberty.
END OF BOOK OF JEHOVIH'S KINGDOM ON EARTH.
These are the words of Tae, in kosmon: I am Light; I am Central, but Boundless, saith Jehovih.
You are of inspiration made, saith Jehovih.
I am back of all, saith Jehovih.
I am the All External; from Me are smaller lights focalized, saith Jehovih.
The eye of man I made to obtain knowledge by light; but the ear of man I made to obtain knowledge from darkness, and within darkness, saith Jehovih.
Jehovih saith: I made you* as a storehouse, and as a book that was written before.
And yet another saith: No man know Jehovih; none have heard Him.
When the infant is young, My Light is its first knowledge, saith Jehovih.
Whatsoever you inventest, saith Jehovih, you but take the parts of one of My creations, and puttest them to another.
Two kinds of voices have I, saith Jehovih: The silent voice and the audible voice.
I am One Spirit, saith Jehovih.
In the first creation none heard Me, or saw Me, saith Jehovih.
As you mayst say to the beast in the field, or to the dog, the most knowing of animals; Jehovih!
Jehovih!
Seek not to spread My gospels, and entice followers unto this, or that, saith Jehovih.
Neither go about preaching, saying: Thus saith Jehovih!
You should not establish Me by man's laws, nor by the government of man, saith Jehovih.
Nor establish by man's laws or government any book or revelation, saying: Behold, this is Jehovih's book.
You are one of the seeds of Jehovih, and wert planted by His Hand.
Man only, of all My created animals, created I not perfect in his order, saith Jehovih.
To kill My lambs and birds, and whatsoever I created alive, is a simple act, saith Jehovih.
Because we feasted on flesh, Jehovih answered us in corruptible flesh.
Jehovih said: When I command the nations of the earth to peace, behold I raise My hand above the carnivorant's head.
Man saith: If I can not add one jot or tittle to my corporeal body, and it is all built up by Jehovih, then, indeed, it is His.
And if I can not make one new thought nor idea, then, indeed are all my thoughts and ideas Jehovih's, given to me by inspiration, either directly by Jehovih, or by His creations.
Jehovih saith: Because I gave you* liberty, you are responsible for all you art, and for all you makest thyself, and for all that should come to you*, and for your*** peace and happiness, both in this world and the next.
These are Tae's revelations of Jehovih's times and seasons, appointed unto the chosen:
The shortest day on northern line of the sun should be the end of the year, and should be called old year's day, saith Jehovih.
And it should be with you* a day of spiritual communion, and of praise to Jehovih and His creations; with music and oratory, and ceremonies, and processions of your*** youth, orderly and well disciplined.
The seventh day of the new year should be your*** next sabbath day, and it should be a day of rest and of spiritual communion and praise to Jehovih and His creations, with singing and oratory.
Such, then, should be the month in any and every year, for these are the moon's times as Jehovih created them.
Whereby, Jehovih's heavenly kingdoms should be in concert with mortals, as to times and seasons in all things.
As Jehovih, through His God, bequeathed to the children of Guatama a government unfettered by the name of God or Lord or Saviour, so Jehovih sanctified the day of the ratification and the signing and sealing of His compact, as the DAY OF THE HOLY SEAL.
And Jehovih made the answer to the master's sign, THE HOLDING UP OF A PIECE OF PAPER, signifying, CONSTITUTION.
And Jehovih said: Remember this day, and keep it holy, to the end of the world, for hereat was the beginning of the liberty of man!
As Jehovih, through His God, pulled aside the veil of heaven,1 saying:
And Jehovih said: Remember this day, and keep it holy, to the end of the world.
1 And Jehovih gave the sign, A HAND HOLDING ASIDE A VEIL, signifying, HEAVEN UNVEILED, as the master's sign in the lodge on the day and evening commemorating the same.
As Jehovih, through His God, delivered into freedom Guatama's slaves, and, thus, to general slavery dealt the final blow, so Jehovih blessed that day, and sanctified it.
Jehovih said: Remember the day of proclamation of freedom, for it is My day, which I bequeath unto you as a day of freedom in all righteous jollification, which you**** should keep every year, and commemorate, to the end of the world.2
2 And Jehovih gave to man as the master's sign in the lodge, A HAND POINTING TOWARD A PEN, Signifying, I HAVE PROVED THIS MIGHTIER THAN THE SWORD.
And He gave to the members in the lodge to answer in the sign, CLASPED HANDS, AND LOOKING UPWARD, signifying, IN YOUR*** PRAISE, JEHOVIH!
Beside the above, Jehovih gave one more holy day, Kosmon Day, which He also commanded to be kept in commemoration of another matter, which Jehovih commanded to be secret with the Faithists for a certain period of time, the which time hath not expired to this day.
And Jehovih said: That mortals and angels may live and labour in concert, behold, I have given certain days, whereby large congregations on earth may be met by My organic heavens, in re-union, mortals and angels, for the happiness of both, and for the glory of My works.
Alike unto all people is My Presence, saith Jehovih.
These, also, should you relinquish, saying: To You*, O Jehovih, I give all; my flesh, my spirit, mind, and all my service; to be Your** forever.