Continued from 7 Abraham
Introduction
The Eighth Book of Abraham, or 8 Abraham, also known as Writings of Sabea, was received between 20-26 May 2000 in Kadesh-biyqah. Most of the book is about Antidiluvean (pre-flood) history though there is some theology and a long discourse on love. Although this book speaks little of plural marriage per se it will be of interest to those who wish to learn more of the spirit that prevailed in the days of Noah and before. It contains a discourse on three of the seven Ruach haQodeshim (Holy Spirits) - the Neshamah, Ruach and Nefesh haQodeshim.
Kadesh-biyqah
Sunday, 28 May 2000
Chapter 1
The heavenly and earthly hosts and the Sabbath rest. The tree of the knowledge of good and evil.
1. The writings of Sabea, daughter of El Elyon, wife of Abram, twin sister-wife of Kannah, and double-twin sister-wife of Rea and Rua; and of Abram and others of my family:
2. Schooled in the wisdom of the Ancient of Days according to the good pleasure of my lord Abram, to be a teacher in the Chavurat Bekorot.
3. ¶ In the beginning Yahweh-Elohim, El Elyon, created the hosts of heaven which are of the height.
4. And He created the host of the earth, even all the living thereupon, which are all the beasts, and fish, and creeping things, and the kingdom of plants.
5. The Eternal One, behold, He will visit the host of heaven, even the angels and men, for they are all one host [1].
6. The host of the earth rest not as the hosts of heaven, neither do they rightly observe the Sabbath, for they know not these things.
7. Before the Sabbath there was no rest; therefore the Sabbath rest is a creative activity, and came into existence on the seventh day.
8. Before the Sabbath there was verily no order, for there was no rest.
9. El Elyon said: 'Mine hands have inclined the heavens and ordered all their host'.
10. Blessed be the Sabbath day, even the completing work of El Elyon.
11. ¶ The Tree of the Knowledge of Good and Evil, great is the mystery thereof, but unto the House of Abram it is known;
12. And when our first parents partook thereof, they became like El Elyon, having a knowledge of good and evil.
13. In the beginning our first parents obeyed the impulses within their souls and observed to do the laws of Yahweh, according to the manner of the heavenly hosts.
14. All that they performed was in the Truth, for they moved in the Truth, and were the Truth.
15. Therefore they knew neither love nor hatred [2].
Chapter 2
The nature of love and purity. What it means to worship the Name of El Elyon.
1. ¶ My lord Abram said unto me: 'Purity is strength, but purity only ever came because of fire.
2. 'If thou wouldst be a firstborn daughter, thou must have thine old nature burned out of thee, as the dross is removed in the refiner's fire.
3. 'Love is the fire, beloved, and love is both gentle and terrible.'
4. I said unto him: 'How is love both gentle and terrible?'
5. And he replied: 'Love is a two-edged sword, the one edge being mercy, and the other justice.
6. 'Love is both harsh and kind: it slayeth wickedness but is kind unto penitence.
7. 'Love is merciful unto the man but harsh unto the sin-nature.
8. 'Love hath infinite regard for the soul but hateth and despiseth the wicked dispositions of the sin-nature.'
9. I said unto him: 'How, then, shall love conquer, seeing that the sin-nature cannot be destroyed save by the blood of the Messiah who is to come?'
10. He said: 'It cannot be destroyed until the end of time in which (time) it came into being, but it may be hidden from El Elyon through faith in His Name and obedience unto His precepts.
11. 'And obedience is because of faith.'
12. I said unto him: 'How may one have faith in the Name seeing that the Name is but a sound?'
13. He said unto me: 'The Name of El Elyon is the character of El Elyon.
14. 'To have faith in the Name of El Elyon is to have faith in the attributes of El Elyon, which are His love, integrity, righteousness, mercy, and justice.
15. 'Thou hast faith in the name of Abram because thou knowest my attributes.'
Chapter 3
Eschewing the ways of Babylon. A history of the Watchers and Nefilim and the defilement of man, the Great Deluge, astronomy, and related subjects.
1. ¶ Our lord Abram said: 'Teach our children not to entangle themselves in the ways of Babylon (Babel) [3].
2. 'Babylon is never satisfied, for whatever flows unto it from the children of El Elyon is never returned unto its rightful owners.
3. 'Never suppose that the children of Yahweh can work with Babylon without being enslaved by it for Babylon will flay them alive.
4. 'The ways of the world are the ways of death and few there are who come out of her without some loss of virtue.
5. 'Doth El Elyon take counsel with An [4] or Antu?
6. 'Doth he have doings with Enlil?
7. 'Is Enki His equal?
8. 'Shall El Elyon praise the works of the nefilim?
9. 'Behold, it was on account of these workers of iniquity (fallen Watcher-angels) that He destroyed the world by water, and drowned the workers of evil.
10. 'For they who laboured with the Watchers partook of their evil and became their slaves;
11. 'And the Watchers and their vile sons lay with them, men and women alike, and defiled them every one.
12. 'Nay, thou shalt have no intercourse with Babylon save to witness unto her and call her unto repentance in the Name of El Elyon.
13. Thou shalt curse the memory of the twelve evil ones who sought to imitate the ways of El Elyon, and to establish their own perverse Order, even as Nimrod seeketh to do these things today.'
14. I said unto him: 'Pray, tell me about the twelve evil ones, my lord.'
15. He said unto me: 'There were many evil ones, even the fallen angels called the Watchers, chief of whom were the twelve male and female Watchers [5].
16. 'The head of the twelve was An, also called Anu, and he took unto himself Antu to wife, which thing was forbidden unto them, for this was before their time.
16. 'An and Antu had three chilren, a son Enki, also known as Ea, who married Ninki, also known as Damkina;
17. 'And they had a second son Enlil, also known as Ninurta, who married Ninlil;
18. 'And they had a daugher Ninhursa, also known as Ninmah.
19. 'Now Enki and Ninki had a son called Marduk who married Sarpanit, neither of whom were of the twelve rulers, but who seized the throne of his father, Enki.
20. 'Enlil and Ninlil had a son called Ishkur, also known as Adad, who married Shala, but Shala was not one of the twelve rulers.
21. 'And Enlil had a son called Nanar, who is also known as Sín, who married Ningal.
22. 'And finally Enlil had a son called Ninurta, who is also known as Ningirsu, his appointed successor, and his wife Bau, who is also known as Gula, but she was not one of the twelve.
23. 'Now it came to pass that Marduk also had a son called Dumuzi, who did not become one of the twelve, but he married Inanna, also known as Ishtar, daughter of Nanar and Ningal, who did become one of the twelve.
24. 'And Marduk had a third son called Nergal, also known as Irrigal, who married Ereshkigal,who was the daughter of Nanar and Ningal, but neither of these were of the twelve.
25. 'Now Nanr and Ninghal had a son called Utu, who is also known as Shamash [6], and he was one of the twelve, who married Aya who was not.
26. 'This is the genealogy of the wicked angels who ruled the earth in the days of our father Noah, who took unto themselves the sons and daughters of men in addition to their own kind, and created the race of the Nefilim.'
27. I said unto him: 'Why did they seek to establish an order of twelve?'
28. He replied: 'The Watchers sought to imitate the ways of El Elyon in all things so that they might obtain our power [7].
29. 'And though these angels had much power and knowledge, they were not all-powerful as they supposed.
30. 'Where did the Watchers first come to, my lord?' I asked him.
40. 'To the land of Shumer (Sumer), where I was born and raised which built upon the ruins of the Watchers' cities after the great flood..'
41. I asked: 'How did they obtain power on the earth? Did they conquer it by force?'
42. He said: 'The Watchers appeared in dreams and visions as gods and goddesses, and as omens in the skies, commanding them to build them temples and places of worship, and said that they would come to the earth and dwell amongst men' [8].
43. 'How could they do this,' I asked, 'seeing they were not of the Holy Spirit?'
44. He said: 'Satan can do all these things, beloved, and hath appeared in this way unto the children of men since the beginning.
45. 'He instructed them how to build temples to these gods, and showed them many things.
46. 'By giving the people things which they had never before had, they won their hearts, faith, and loyalty [9];
47. 'Posing as benefactors, they ensnared the people, showing them the ways of their own corrupt and decadent hearts.
48. 'Behold, they did many evil things, even pretending that they had died and bringing themselves back to life again by means of their knowledge of the human body.
49. 'It is said that they divided the whole world amongst themselves, first into three divisions, and then each of the three into four sub-divisions.
50. 'An took the centre strip, including Shumer, and all the lands to the east and to the west; though he dwelt little upon the earth;
51. 'Enlil, the son of An, took the northern strip, and Ea, another son of An, took the southern.
52. 'Thus they divided the world between them, and reigned as gods over the children of men.
53. 'Now An, which by interpretation meaneth a 'star', worked a great iniquity for he posed as El Elyon, the One, claiming to the the father and king of the gods.
54. 'An buillt his capital at Uruk [Erech] and form there he reigned in person or through viziers.
55. 'Now these angels, being fallen and possessed of much evil, did not always agree with one another, and oftentimes there was much jealosy and strife between them.
56. 'They fought upon the earth and in the heavens in their flying machines, and great wonders were seen which brought terror to the earth' [10].
57. I asked him: 'Shumer is the land of thy birth, my lord - what meanest this name?'
58. He said unto me: 'It is a name given by the Watchers [11], for it meaneth the Land of They Who Watch.'
59. 'And where did An and the other Watchers come from?' I asked.
60. Abram said: 'It was known amongst my Shumerian fathers as the planet Marduk, after the grandson of An, and was a planet created created by El Elyon for them, being a world for divine Messengers, though there was some confusion about this, for some said he was from Tiamat [12].
61. 'But after the Rebellion El Elyon destroyed Tiamat, for great was the evil that they did, for they claimed that Tiamat or Marduk was the Throne of El Elyon, claiming An as their king.
62. 'And An said unto the children of men that he was El Elyon, and the fallen angels proclaimed him as their god, for which blasphemy his kingdom and world were utterly destroyed.
63. 'Therefore they came unto the earth in their flying machines, which in Shumeria are called 'birds', or 'eagles', or the zakmuku ('boats of heaven'), or the 'chariots of Marduk' [13], and settled amongst the children of men, marrying them, as tares planted amongst the wheat of Yahweh's harvest [14].
64. 'And all the works of Yahweh the Watchers and their nephilim offspring claimed unto themselves, multiplying their blasphemy.
65. 'They divided the works of El Elyon amongst themselves, giving glory to themselves for that which they had not done, or that which they had once done under the dominion of Yahweh-Tsa'vaot.
66. 'And thus the fallen Watcher Enki took the honour of saying that it was he who turned the seas back into dry land.
67. 'And it came to pass that the fallen Watcher An proclaimed into the children of men: 'I am the king of the universe, and my son Enki is the fertile seed that maketh the crops to grow.'
68. 'And so it was that An [15] passed his firstborn son off as the false messiah, imitating all the ways of El Elyon and of the Elohimhead (Godhead) after their own darkness.
69. 'But Ea, the second-born son of An, coveted the title of messiah-son, and therefore a quarrel arose between between them.
70. 'And there was much contention between the fallen Watchers and their offspring.
71. 'When An died, his son Enlil took over the kingship; and Enlil appointed his son Ninurth;
72. 'But Marduk, son of Enki, seized the throne, and so Ninurth ruled not.'
73. Abram paused. 'Many are the works of the Watchers and Nefilim, which being evil, are not profitable to recount.
74. 'And even since the Great Deluge they have returned in smaller numbers, to once again corrupt the children of men [16].
75. 'Behold, it was they who caused the inhabitants of Shinar to build a tower, that they might generate enough power to enable them to return and remain, for they once again taught their sciences unto the children of men.
76. 'But El Elyon destroyed their work, and confounded the languages of the earth, changed the colour of their skins [17], and scattered the inhabitants of the plain so that they might not have intercourse amongst one other.'
77. Kadar said unto Abram: 'What of the Nefilim? What kind of beings were they?'
78. And Abram said: 'The Nefilim are half Watcher (angel) and half man, but the spirits within them are not the spirits of men but of devils.
79. 'They are of large stature, being perverse in all their ways [18].
80. 'One of the first Nefilim was Adapa, whom the Watchers taught their secrets, even permitting some like Adapa to travel in their zagmuku or flying ships.
81. 'And Adapa they took to one of their worlds, and convinced him that it was the Heaven of El Elyon [19].
82. 'And unto Gilgamesh [20] they taught their version of the history of the world, and of the sun, and the eleven planets thereof, which are twelve heavenly bodies [21], which history is called Enuma Elish to this day.
83. 'But they taught him not of their rebellion, nor of the worlds which Yahweh-Elohim destroyed, even the red planet, the moon and An, which were the domains of the Watchers.
84. 'Neither spoke they unto him of the true order of creation, but gave all the glory for El Elyon's handiwork unto the rebel An.
85. 'And these are the Twelve Worlds: Apsu (the sun), Mummu (Mercury), Lahamu (Venus), Ki (Earth), Kingu (Moon), Lahmu (Mars), An or Tiamat (the present asteroids), Kishar (Jupiter), Anshar (Saturn), Gaga (Pluto) [22], Anu (Uranus), and Nudimmud or Ea (Neptune).
86. 'Now the Watchers taght the children of men of their secrets that they might worship them and hold them in awe.
87. 'With their right hand they befriended them, but with their left hand they held them in subjection and great fear.
88. 'They built great and wondrous cities, and the children of men stood in awe of them, for they were of great size and spendour.
89. 'But, behold, where are the works of the Watchers and the Nefilim today?
90. 'Where is Alulim, Ubartutu, Enmenduranna, Alalgar, Larsa, Nippur, Enmenluanna, Dumuzi, Ebsipazianna, and Enmengalanna?
91. 'Did not El Elyon wash them away in the Great Flood, their greatness and their splendour removed in a day?
92. 'And thus their evil works were brought to an end, their greatness destroyed, their rebellion thwarted once more.
93. 'But do not be deceived, beloved, for they have returned, and shall return again, to work their delusion, until they be cast away for ever.'
Chapter 4
Isaac, the son of Sarai, covets the family leadership position and learns a stinging lesson.
1. ¶ It came to pass that Isaac, son of Sarai, asked our lord Abram who should rule the family after he had passed on.
2. And Abram replied: 'He who loveth Yahweh- Elohim with his might, mind and strength, whose counsel is free from the stains of lust, pure as the sun, whose eyelids succumb not to sleep, whose thoughts are firm as towers, whom dignity surrounds with a brightness like the flashing of swords, enabling him to command the wills of others, and who keepeth aloof from all that bringeth shame - he alone is worthy of rulership' [23].
3. Now this saying stung Isaac to the heart and caused him to bow his head in shame, for he had expected his father to answer, 'My firstborn son shall be my heir and ruler.'
4. And whilst it is known amongst all of us that Isaac is the chosen one, anointed by the Mosh High, our lord's answer caught Isaac off his guard and caused him to deeplly reflect on his calling.
5. We learned through this that Yahweh-Elohim is no respector of persons but honoureth only those who honour Him and live up to their high and holy calling...
Chapter 5
A prophecy on how men will claim to be followers of El Elyon but abuse His Name. Capital punishment, the story of Cain and Lamech, and the Higher and Lower Laws of Yahweh. The penalty for shedding blood.
1. ¶ Our lord Abram said: 'Beware of words, and of the tongues of the impious, for they are full of venom.
2. 'For there are many who are yet to come who will speak boastful words of El Elyon but blaspheme Him with murderous hands;
3. 'They will claim Him to be their Elohim but their works will betray that their true master is the evil one from below.'
4. I said unto him: 'How, then, shall we tell between the just and the unjust, seeing that both shall use the Divine Name?'
5. And he said unto me: 'He who obeyeth the commandments of El Elyon, whose heart is filled with love, whose works redeem rather than destroy - he is of Elohim'.
6. I said: 'What of evil works and evil-doers - shall these not be destroyed, even as El Elyon destroyed the nefilim from off the face of the earth?'
7. Abram said: 'There are two laws of El Elyon - a Greater Law and a Lesser Law.
8. 'What is the greatest sin that a man may do to another man, beloved?'
9. And I said unto him: 'To take his life, my lord.'
10. Abram said: 'Thou hast spoken the truth. And what is the penalty for murder?'
11. I replied: 'The murderer shall forfeit his own life.'
12. Abram said: 'What was the crime of Cain, beloved?'
13. And I said: 'He took the life of his brother Abel.'
14. He continued: 'And what, beloved, was his punishment?'
15. And I paused to think, for I knew that El Elyon did not take the life of Cain, but I was perplexed.
16. I said unto our lord: 'He was cursed from the earth, that it might not yield its fruitfulness unto him, that he might have no fruit therefrom;
17. 'His punishment was that he should become a vagabond and a fugitive, wandering from place to place.
18. 'But El Elyon preserved his life, and placed a mark upon him, that none might kill him.'
19. Abram said: 'Yea, this was the punishment of Cain, who said unto El Elyon: 'My punishment is greater than I can bear.'
20. 'And yet El Elyon gave unto him his life and his wife, and she bare unto him a son, and he builded a city, and prospered him, giving unto him and his descendants cattle;
21. 'But the spirit of murder was not far from him, for his descendants were also murderers;
22. 'And therefore he dwelt with a sword by his side and a dagger under his pillow, for the curse was unto seven generations, and he lived in fear of his life.
23. 'And this is the curse of the cities, for murder lurketh therein, from the days of the City of Enoch [25], the son of Cain, even unto this day.
24. 'And behold, the curse remaineth, for Lamech [26] also slew a man unto his wounding; and the curse was unto seventy-seven generations, for he boasted exceedingly of his deed, not comprehending the Word of El Elyon unto his father Cain.
25. 'Now the punishment of Cain was great and grievous, but the greatest punishment of all was that he no longer walked in the Chavurat Bekorot of our father Adam, and was sent out from the presence of El Elyon.'
26. I said unto our lord: 'But why was his life not taken as a just punishment, for his descendants have been the cause of much evil even unto this day?
27. 'If El Elyon should cause the whole world to be destroyed, save eight souls, because of their abominations, why should He preserve the life of Cain and so permit much misery and suffering unto the righteous?'
28. Abram said: 'El Elyon delighteth not in the spilling of blood: behold, what did El Elyon say of any who might spill the blood of Cain?'
29. And I replied: 'That he would take vengeance on him sevenfold.'
30. Abram said: 'And what is this vengeance, beloved?'
31. And I began to understand: 'That such a one would be seven times removed from the presence of El Elyon;
32. 'That the ground would be sealed up unto him seven times;
33. 'That he should be a wanderer and a vagabond seven times;
34. 'That he should live in fear of his life always, having no peace, seven times.
35. 'By this means the unrighteous become more and more cut off from the presence of El Elyon, until there is such a great gulf that no man may cross it!
36. 'I understand, my lord! For though Adam sinned and was cast out of Eden, and the earth was cursed, yet he was fruitful and walked in Yahweh's presence.
37. 'For it is written by our fathers that Adam, and Eve, and Cain and Abel, walked in the presence of El Elyon, even though they dwelt no longer in Paradise.
38. 'The curse of Adam and Eve was not as the curse of Cain and his descendants;
39. 'For though our first parents walked in sorrow on account of the curse upon the earth, and upon child-bearing and raising, yet they walked in the presence of El Elyon;
40. 'Thus El Elyon effected a great separation of the just and the unjust, the just walking in His presence, but the unjust becoming more and more removed on account of the ever increasing curse brought about by murder.
42. 'O, how terrible is the shedding of blood, my lord, for not only doth the shedding of blood destroy the image of Yahweh, but it cutteth of the soul that sheddeth blood from the presence of El Elyon!
42. 'Therefore the gulf that separateth man becometh wider and wider until, O, how great is that gulf!'
43. And I paused, being fillled with grief at the sin of man, and I could not be consoled for the lost souls of the wicked.
44. My lord said: 'Behold, El Elyon hath revealed unto thee a great and precious truth by the Holy Spirit because thou seized the keys of life in His Word and applied them diligently.
45. 'To execute a murderer is verily just, but it multiplieth the curse of El Elyon upon the earth, cutting off ther children of men from His presence.
46. 'This is the Lesser Law which is not to be found amongst us for our Holy Order is built upon the High Law.
47. 'Nevertheless a time shall come when the earth shall be filled with murder again, even as it was in the days of our father Noah before the Great Flood, wherein the Lesser Law [27] shall be applied by the children of Yahweh that the whole world not perish once again.
48. 'And it shall come to pass that in many generations hence that the earth shall be destroyed again, not by water but by fire, for El Elyon hath covenanted that He shall not destroy the earth by water again.
49. 'The ways of El Elyon are peacable but sometimes He must cause the shedding of the blood of the unrighteous in order to save the righteous that the world fall not into the hands of the evil one again.
50. 'And thus, beloved wife, the Lesser Law is a curse for it multiplieth the curse of El Elyon upon the earth, even the curse of death and separation.
51. 'But we work not after this Lesser Law, which shall be instituted by El Elyon in a few generations hence, after our Holy Order hath been lost on account of rebellion and sin.
52. 'And it shall come to pass that the Messiah shall come to the earth in the meridian of time to redeem the earth;
53. 'To save souls from the curse of our father Adam, and to bridge that gulf which hath so become because of the murderous spirit of man, which is the spirit of the evil one.
54. 'And He shall do so by spillling His own blood, to atone for the blood of Abel, and for all the spilled blood of the righteous;
55. 'And he shall become a propritiation for the sins of all men and women, restoring the righteous to Eden and the unrighteous to the earth.
56. 'Abel he shall restore unto life, and Adam unto Eden; but Cain shall be restored to the earth.
57. 'By the blood of the Messiah He shall restore the just and the unjust, according to His great mercy - the just to Eden and the unjust to the earth.
58. 'We see in these things the great evil of the cities of men and it is on this account that we dwell in the wilderness where righteousness may flourish.
59. 'But our nephew Lot would not hearken unto the commandment of El Elyon and chose the cities of sin and of death.'
60. We remained silent for a while as we thought about these things, wondering about the days to come.
61. I said unto Abram: 'If our Order shall be destroyed, when shall it be restored?'
62. He said: 'It shall be restored in the meridian of time when the Messiah cometh, but it shall again disappear on account of the wickedness of men who claim the works of El Elyon but who are full of evil.
63. 'It shall be restored again, for the last time, in the last days before the Messiah returneth again, for the gathering of the elect.'
64. I said unto him: 'It seemeth unto me, my lord, that El Elyon hateth death so that He will not kill any man or creature save to preseve righteousness from utter destruction.'
65. Abram answered: 'It is so, beloved. Yahweh our Elohim delighteth not in death, for He is Life;
66. 'And when He taketh life it is only that the righteous might not be utterly overwhelmed.
67. 'Nevertheless, these things are of the flesh, and we must remember that the greater purposes lie with the spirit.
68. 'Many are of there of the righteous who have perished in blood, and many more are there yet to come, but they are alive in the spirit.
69. 'The curse of Cain is the curse of death of both spirit and flesh.
70. 'Therefore is thy question answered, for it is better to allow the wicked to live that the righteous may not be cut off from the presence of El Elyon.'
71. And it came to pass the Abram grew silent and a great heaviness descended upon him.
72. Therefore I went to him, and comforted him in my embrace.
73. 'What troubleth thee, my lord? Why art thou sad?'
74. And he said unto me: 'Because of Lot, our nephew, whose foolishness hath caused that I must shed blood.'
75. And he would not be comforted.
76. 'For I have shed the blood of the host of Chedorlaomer, and of Tidal, and of Amraphel, and of Arioch [28], which thing is grievous unto my soul.
77. 'Nevertheless this thing had to be done, for the sake of foolish Lot, who hath caused me such grief.'
78. Seeing that my words could not comfort him, I said no more, but embraced him in silence.
Chapter 6
Abram prophesies about his posterity and how Satan will attempt to destroy the Messianic lineage. The terrible persecutions of his seed and the brutality of demonised man. The final victory.
1. ¶ Abram said unto me on another occasion: 'The seed of Isaac shall fill the world, from the one corner unto the next.
2. 'Out of this seed shall come the Messiah to redeem the world and restore Eden again at the last day.
3. 'All those who are of the Messiah, who trust in His Name, shall be of my seed, according to the grace of El Elyon.
4. 'But usurpers will come and claim the Name of the Messiah, and kill my seed, both those who truly believe in the Messiah and those who do no [29].
5. 'And the evil one will create a false messiah, drawing unto himself many followers, and armies, and kings.
6. 'He shall wage war on my seed, which is the Messiah's seed, and all but exterminate it;
7. 'Then shall the Messiah return again and establish my seed upon this land, and in all the world, as kings and princes.
8. 'Thus shall the blood of my seed which crieth up from the ground be justified.'
9. I asked him: 'What of thy seed which is not through Isaac, my lord?'
10. He answered: 'My other seed shall return unto me also, for though one house of Abram shall bring forth the Messiah, so shall other houses of Abram bring forth princes and princesses, and so many works for El Elyon.
11. 'Some seed will be sown to glory, and some of infamy, even as the seed of Adam was thus sown, with the glory of Abel and Seth, and the infamy of Cain.'
12. I said unto him: 'It is said by some that Cain is the seed of Lucifer.'
13. And Abram replied: 'Not so; Cain is the seed of Adam, but his heart belongeth unto the evil one.'
14.¶ Abram said: 'O, my soul, they shall slay my seed as swift birds of prey, and their helpless blood shall run into the earth.
15. 'Yea, verily, the tears of Abram shall run as rivers and his blood fill great seas [30].'
16. ¶ Abram lamented: 'The rule of Abram is love, but the act of the evil one is fury.
17. 'They who use Thy Name, O holy One, shed the blood of the innocent, with hearts cold and lifeless.
18. 'They cut woman and child down with the sword and hear not their cries, for they are dead, without compassion, without heart.
19. 'They show no mercy, yet they beg like dogs when their enemies hang them upon trees.
20. 'They torment our fathers and mothers, and cause them to suffer disgrace.'
21. And often our lord would see his seed in vision, and cry up to the heavens for them, for the evil one hateth them so.
22. He said: 'Thy greatness, O Yahweh-Elohim, shall be praised with dances and with song, for thou wilt trample the tyrant's pride and change it into disgrace.
23. 'At the end Thou wilth justify Abram and his seed will rest forever more. Amen.'
Chapter 7
The linear and circular models of earth life and immortality respectively explained. The ordinance of the circular troughs and water pitchers. The relationship between Yahweh's grace and man's initiatory works explained.
1. ¶ One day I said unto my lord: 'Thou hast taught us, my lord, that the heavenlies are circular, having neither beginning not ending.
2. 'Seeing that we are both of heaven and of the earth, and seeing that we are on the earth with beginnings and endings, and seeing that the earthly sons and daughters of El Elyon must begin on the ring somewhere, how shall this be done?'
3. Now my lord understood my question and was pleased with me, for none had asked him this question before.
4. He smiled at me and said: 'Thou art wise, Sabea, my love, and art blessed.'
5. Therefore he took his staff and we went outside his tent unto one of the wells where we draw water.
6. And finding some ground that was neither too hard not too soft, he began to dig out a circle in the ground with his staff.
7. And he dug a second circle near the first, and paused.
8. Now the circles were not complete, there being a small portion which he did not dig out, such that each circle appeared like the hoof of a horse, though more arched, such that it had a beginning and an ending.
9. He said: 'This circle is not quite complete, for it hath a beginning and an ending.'
10. And he pointed to the places where it began and ended.
11. He said unto me: 'Fetch three large pitchers of water, one full and two half-full': therefore I did as he bade me, calling my maidservant to help me.
12. 'Fill the circle to the left with water, filling it at its beginning.
13. Therefore I filled the circle, and watched as the water moved around the circle and finally came to the end of it.
14. He said unto me: 'Call thy maidservant and take each a pitcher of water, and fill the circle;
15. 'Let the maidservant fill at the place of ending, and let thou fill at the beginning, as thou didst in the first circle.'
16. Therefore we filled the trench as he bade us, I filling from the beginning, and my maidservant from the ending.
17. And as we did so the waters ran around the circle meeting in the centre.
18. And when we had done this, he said unto his: 'Which circle filled the quickest?'
19. And I replied: 'The second, my lord.'
20. He said unto me: 'The heavenlies are one continuous round, having neither beginning nor ending;
21. 'But in this world there are beginnings and endings.
22. 'We labour in our Holy Order to imitate the heavenlies, which thing we are able to almost completely do - yet our circles have beginnings and endings, as these do.
23. 'In this ordinance thou played the part of El Elyon, and thy maidservant played the part of a mortal as we are.
24. 'El Elyon beginning with the Neshamah and endeth with the Nefesh, sending forth His Spirit upon us, beginning with our spirits and ending in our bodies.
25. 'But we, beloved Sabea, must begin with our bodies, for our existence upon this plane came into being because of the work of the flesh.
26. 'Therefore by our own efforts we begin with the flesh, bringing it into subjection, so that our hearts and minds might have full expression in the freedom of El Elyon.
27. 'And as we climb out of the flesh to liberate our spirit, so our spirit meeteth the power of El Elyon in the centre of the circle;
28. 'The water poured by thy maidservant continued in the ring and mingled with thy water, even as thy water continued in the ring and mingled with thy maidservant's water, until they were completely mixed, thy water moving to the beginning, and thy maidservant's to the ending.
29. 'All things are a compound in one, and in the glorious resurrection, there shall be no distinguishing them, even as the waters perfectly mingled in the circle.
30. 'Yahweh reacheth down from the Neshamah haQodesh (Holy Neshamah Spirit) to the Nefesh haQodesh (Holy Nefesh Spirit), even as we reach up from the Nefesh to the Neshamah.'
31. And when he had said this I understood perfectly the place of all our ordinances in the Order, for we reach upwards even as El Elyon reacheth downwards.
32. And behold, our lord took his staff and joined the two parts of the second ring together, and it was a perfect ring [31].
Chapter 8
Abram's great discourse on love. The three fellowships of love and their relationship to the Three Spirits. The key to physical health. The path to freedom. The control and transmutation of the sexual force. The secret of life. A great repentance in Abram's camp causes a glorious anointing of the Holy Spirit.
1. ¶ Abram said: 'It is better to do an act of kindness to thy brother than to talk about the righteousness of Yahweh and do nothing [32].
2. 'The courts of kings are full of eloquent and pompous sayings but they shall be forgotten;
3. 'The only memorial worthy of a man is his good works for these speak more loudly than the many beautifully-framed sayings.
4. 'Forget not therefore the deeds of the virtuous and recount them unto thy children and thy grandchildren, for they will not forget them.
5. 'True love descendeth low and lifteth high.'
6. ¶ Dea said unto our lord: 'If everyone loved everyone even as we love one another, would that not be the end of marriage and the family?'
7. Abram replied: 'The family is forever, but alone it shall perish.
8. 'To love with the Ruach haQodesh (Holy Spirit) is to love all and to increase the boundaries of the family of Yahweh;
9. 'But we are not to love everyone with the Nefesh haQodesh, for this is adultery.
10. 'Men must love all men, and women all women, and men all women, and women all men, in the purity and holiness of the Ruach haQodesh.
11. 'No one man or woman can give everything, which thing we understand in our family, for the whole is greater than the sum of the parts.
12. 'The Nefesh haQodesh belongeth unto the marriage union alone;
13. 'The Ruach haQodesh belongeth unto the union of Yahweh's sons and daughters;
14. 'But the Neshamah haQodesh belongeth unto the Firstborn.
15. 'And the greatest of these Three is the Neshamah haQodesh.'
16. ¶ Kadar asked our lord: 'What is the greatest impediment to physical health?'
17. Abram replied: 'He who loveth El Elyon with all his mind, heart and strength, who loveth his spouse and children, and his brethren and sisters, and all the children of men, shall walk upon the path of physical health.
18. 'For he who loveth El Elyon will walk in His commandments and so receive the blessings of both body and spirit;
19. 'And he who loveth his fellow man shall be at peace, which thing the body shall rejoice in, and give him abundant health.
20. 'Love is the great healer - therefore seek after love.
21. 'He who loveth often hath no time to hate or be tormented by doubt, for love consumeth his being.
22. 'He loveth by day in his wakefulness and at night in his sleep, and when he awaketh, he is yet filled with love.
23. 'As the housewife filleth her water-jar in the morning, so doth the righteous man fill his soul with prayer and praise, which things are the fuel of love.
24. 'Love is generous and seeketh no reward - it forgetteth self and serveth others.
25. 'Rejoice in all the goodness that thou hast seen and rejoice in that which thou hast not.
26. 'Be astonished by love, and let holy laughter be its shofar (horn).
27. 'Love is like a river - it must flow, or die.
28. 'Do not love in dribs and drabs, for to love in such a manner is as a few drops falling upon the partched desert that only vapouriseth again and blesseth no living thing.
29. 'Love constantly, withdrawing not for hurt or vain thinking, but love no matter what transpireth around thee.
30. 'Let thy conscious thoughts be in love and not in the whims of man, which twist and turn and have no repose.
31. 'Purity is constant love that neither waxeth nor waneth.
32. 'It shineth by day and by night, and its oil never runneth dry.
33. 'Embrace that thou mayest leave love in thy wake;
34. 'Kiss that thou mayest leave honey upon the lips of thy spouse;
35. 'Serve that thou mayest make the path easy for the one thou lovest to walk upon.
36. 'Let thy enthusiasm for love be as the joy of seeing the sun after many days of darkness - never take it for granted.
37. 'Be free.'
38. ¶ Dea said: 'How shall a woman be free?'
39. Abram said: 'To be free is to love without waiting to be loved;
40. 'To love only that thou mayest be loved in return is to place the soul in a terrible bondage.
41. 'Throw off the chains of selfishness and give, counting not the cost;
42. 'Never wonder if thou art loved for thou wilt never know perfectly the answer to this question;
43. 'Believe only that when thou lovest that thou art loved.'
44. Dea asked: 'How can I know if El Elyon loveth me?'
45. Our lord replied: 'Thou canst count thy blessings, but thou canst never measure love in this fashion;
46. 'Or thou canst love, and in loving, understand that in thine own power thou canst not love;
47. 'And in knowing that thou canst not love, thou canst know that it is a gift of Elohim.
48. 'And such a gift can only be given by an Elohim who loveth thee.
49. 'Therefore in loving thou knowest thou art loved by El Elyon, for all good things are from above; and the greatest gift is love.
50. 'Trouble not thyself where thy love shall go, for El Elyon shall direct these things.
51. 'Never suppose that love is in vain, even if it is never returned, for love freely given is as rain that watereth the soil.
52. 'Thou canst not see the tree drink the water, but thou canst see the tree grow and flourish.
53. 'And though it may seem that the cold-hearted reject thy love, do not suppose that it hath become void, for love is never waisted.
54. 'Love is its own memorial - it vanisheth not after it hath been given, but must find a place of rest.
55. 'And though a cold heart may shut it out, or be too blind to see it, it remaineth in the soul to whom it hath been given, and may be received at another time when Yahweh softeneth the heart of that person.
56. 'An act of love may sit dormant for many years, to then suddenly bathe the frozen heart that beginneth to open in the sunshine of Elohim's grace, and so find life.
57. 'Let thine only desire be that the love of El Elyon should pass through thee, and then thou wilt be truly satisfied.'
58. ¶ Dea asked: 'How shall a woman control the nefesh (sexual) force if it burneth strong within the flesh?'
59. Abram said: 'Blessed is the man of woman who understandeth the nefesh force because it is the foundation of a man's being.
60. 'If a man buildeth his life on this force and cultivateth not the ruach (spirit) then, behold, once the nefesh force weakenth and dieth, so also doth the soul of that man die also.
61. 'There are many teachers who shall arise who will teach the children of men to suppres the nefesh in order to make contact with the ruach, and therefore the Mosh High, which things is dangerous;
62. 'For the nefesh lieth at the root and foundation of all life, and must be built up according to the divine pattern for happiness.
63. 'Nevertheless too much nefesh is as dangerous as too little, and it is for this cause that we fast two weeks in every month, and one month in every year.
64. 'To arise in the Chavurat Bekorot of El Elyon is to reach into the pool of nefesh that bindeth the physical world together;
65. 'The nefesh is the pulse that giveth life, the breath that energiseth all that we do.
66. 'But without the ruach, and ultimately the neshamah, it can lead only unto stagnation and death.
67. 'Behold, teachers will arise, saying: 'The nefesh is not good, therefore it must be suppressed.';
69. 'The channel of the nefesh force is like the mighty River Euphrates;
70. 'Many generations hence the children of men shall dam this mighty river and use the power thereof for the blessing of man.
71. 'They shall build a dam, and a great lake will be formed, and they shall release the waters of the lake at their will.
72. 'In a similar manner the children of wisdom likewise build a dam in their souls, releasing the waters of the nefesh force for constructive purposes, and not wasting it as the children of the world are wont to do.'
73. Dea asked: 'In what way can the nefesh be used as a blessing for us, my lord?'
74. And he answered, saying: 'The nefesh can be transformed into ruach, beloved, and great is this mystery!
75. 'As the energy of a man may be used to hew and transport stones to make a dam, so the dam may be used to make power to make light, even as we make light from oil.
76. 'Thus the strength of a man is transformed into light by a series of processes.
77. 'Nefesh is the raw fuel of life, but it is transformed within us all the time into pure feelings and pure thoughts, or into impure feelings and impure thoughts, even as a man will.
78. 'Idleness is a curse, for it causeth the nefesh to dry up and perish;
79. 'Therefore do not waste thy time in idle thinking and fantasy, or indulging in things which do not build up the Chavurat Bekorot, for this is the same as a man casting his seed upon the ground to rot and perish.
80. 'Do not waste time in foolish women's talk or in using thy hands to make things of no worth, but use the nefesh within thee to meditate on godly things, to study His Word, to teach thy children the principles of holiness and righteousness, to use thy hands to build for the community of the elect, and to do that which is right;
81. 'For the nefesh once lost can never be recovered again: that which is cast away in selfish pursuit is a little more death for the soul.
82. 'El Elyon hath given us a portion of His Light, which is nefesh, ruach, and neshamah, and it is given to him what he shall do with it - to build or destroy, to indulge in building the community or in selfish pursuits.
83. 'And at the last day El Elyon will call every man and woman to give account of what he or she hath done with this energy, which energy is precious above all things.
84. 'He that is wise will transform and multiply this light, for this is his heavenly inheritance.
85. 'If he hath squandered it in idleness and foolishness he shall enter the heavenlies destitute and poor;
86. 'But if he hath multiplied it according to the rules of our Order, doing good unto others, building instead of wasting, behold, it will go well for him in the world to come.'
87. We all paused in shame at these words for we knew we had cast away this precious heavenly oil in foolish pursuits - therefore we repented.
88. I said unto Abram: 'O, my lord, what hope is there for us when we are so stupid, thinking only of self-profit or throwing away the gold of heaven in idleness?
89. 'And he said unto us: 'To understand one's own foolishness is the beginning of wisdom - to change direction and to do what it right is to bring that foolishness to a complete end and to bring to pass the glory of Yahweh on earth.
90. 'Do not waste further time in remorse and self-inflicted pain, beloved, but get up and sweep away the memory of time unwisely squandered.
91. 'Cultivate the ruach and the neshamah, and build up thy store of nephesh through the ordinances of the Chavurat Bekorot at the appointed times, remembering that many hands maketh work light.
92. 'Physical work to the glory of Yahweh is nephesh energy well used; therefore let none offer any excuse for physical idleness.
93. 'Emotional work to the glory of Yahweh by pouring thy heart upon thy husband, sister-wives and upon the community of the elect, is ruach energy well used: therefore let none offer an excuse for cold-heartedness.
94. 'Mental work to the glory of Yahweh by exercising thy mind on the things of heaven, teaching true principles thy sister-wives and the community of the elect, is the neshamah energy well used: therefore let none offer an excuse for idle-mindedness.
95. 'Mind, heart and body thus united in holy labour for the glory of Yahweh and the belssing of the community of the elect bringeth harmony, peace and joy, for young and old alike, each according to his or her ability.
96. 'The old who do these things when they are young will be strong, vital and energetic, and will bless El Elyon;
97. 'But the old who do not these things will waste away, becoming what they did, and as a testimony of their works.
98. 'Teach thy children these things while the are yet young, not encouraging idleness, for such is death unto their souls and will lead them unto much mischief when the are older.
99. 'The secret of life is in movement, as I have taught thee so man times, with not too little and not too much rest.
100. 'Apply the sabbath principle in all things and thou wilt flourish - six days thou shalt labour hard, and on the seventh thou shalt rest well.'
101. I said unto him: 'What of those who are gifted in the things of the mind - are they absolved from physical labour? For we have disputed over these things many times, my lord.'
102. Abram answered: 'Thou hast a mind, Sabea, therefore apply it. How many gifts hath a woman - one or many?'
103. And I replied: 'Many, my lord.'
104. He said unto me: 'How many?'
105. Now I perceived the course of his questioning, and I became ashamed for my foolishness.
106. 'I cannot say, my lord, for our gifts are multiplying all the time when we apply those which we have.'
107. He said: 'Thou knowest. All are given gifts in mind, heart, and body - and all are given the same Holy Spirit according to their willingness to receive it.
108. 'Physical, emotional, and mental labour is enjoined upon all, for all possess bodies, hearts and minds which must be exercised to bring them unto earthly perfection.
109. 'None may claim: 'I am gifted in mind, therefore I shall not engage in physical labour but allow my other brethren to perform, this labour, but instead use my days seated and thinking: woe unto her!
110. 'None may say, 'I have no mind, therefore I shall physically labour the more but allow others to do my thinking for me: woe unto him!
111. 'Each soul is gifted in mind, heart and body and must use these gifts to the full, neglecting none and making no excuses for idleness.
112. 'Idleness is a rot unto the soul and death unto the community of the elect;
113. 'She who exerciseth not her mind shall perish in thought and become as a fool;
114. 'He who exerciseth not his heart shall become as cold as stone and be fit only for casting back into the pit;
115. 'She who exerciseth not her body in physical labour shall not eat the bread of the community, but shall be cast out.
116. 'No two men are the same but all have work to perform in mind, heart and body.
117. 'Beloved sister-wives, children and brethren in the covenant: El Elyon called you here because of our willingness to labour with all our souls for righteousness' sake.
118. 'And many there have been who wanted to come unto our Order but who were turned away because they were lazy in one or more areas;
119. 'Nevertheless there is always the tendency to neglect mind, heart or body because of the carnal nature, and therefore it betides you to ever be awake for your own souls, and to warn one another in love.
120. 'Was not Adaiah thrown out of the community of the elect because he would not labour?
121. 'And did not Eltekiah flee from amongst us because she would not repent of her selfishness and cold-heartedness?
122. 'And did not Rami dwindle away, as it were, into a lifeless sack of corn, mumbling incoherent words until her death, because she would not exercise her mind?
123. 'O woe unto the idle and to those who cast away the precious seed of light given unto them by El Elyon!
124. 'Woe unto the empty-minded, the cold-hearted, and the limp-fleshed who are dying even while they are living!
125. 'Woe unto those who must be compelled, for it is better to do these things of one's own free will rather than be upbraided and humbled by the community of the elect!
126. 'And behold, it is for this reason that El Elyon hath created orders many in the community of the elect, giving priesthood and responsibility unto those in proportion to their willingness to serve.
127. 'Some have been jealous when they ought to have repented and who have received their stripes.
128. 'Beloved, humble yourselves that ye stand not in need of my correction, or of the elders, or of your mistresses. Be wise!
129. Behold, on that day many knelt or prostrated themselves upon the ground, kneeling or lying face-down before El Elyon, before Abram, before the elders, before sister-wives, before husbands, before parents, before siblings, and wept, and asked for forgiveness.
130. And great was the repentance of that day in the family and community of Abram and, O, how sweet the cleansing in Zion!
131. For behold, there was not one soul in that great camp who was not upon the ground, kneeling or lying prostrate before a brother or sister, and asking for forgiveness for wrong-doing.
132. And the Holy Spirit fell mightily upon the tent of Abram on that day, filling it with sweet music and a glorious inrushing of light and warmth in ever heart.
133. And from this time onwards it became our custom to kneel or to fall prostrate before the one we had wronged, as a token of repentance and submission, even as the children of the world fall before kings and potentates;
134. For our lord taught us that we must submit to one another, and by this means reveal our love for one another, and to allow the Holy Spirit to flow like a mighty torrent.
135. And each time this happened, behold, the community of the elect grew in the power of El Elyon, and all our works were blessed.
136. And these things we did without respect for our station in the community of the elect, for we understood that we were all servants, a part of that great circle which is the fellowship of light.
137. Therefore I. Sabea, end my writings, for I wish to end on that which is most profitable unto us, which is repentance and love.
138. And we repent that we may love the more, for in loving the more we are filled until we can contain it no more, and all are as living waterfalls.
139. I lift my mind, heart and lips unto El Elyon, Yahweh-Elohim, and give thanks unto Him for His grace, mercy and favour.
140. May He bless my lord Abram, my sister-wives, our children, and the whole community of the elect, that we may become a living sacrifice of love! Amen and Amen.
Footnotes
[1] The common origin of men and angels is repeatedly stressed in the writings of Abraham and their common end after they have fulfilled their respective callings.
[2] The abrupt ending of this discourse is not explained.
[3] Babylon as a city did not arise to fame until much later and so the reference here is primarily to its precursor, Babel, and the attempt by its inhabitants to perpetuate the former nefilim civilsation destroyed in the Flood.
[4] The surpeme deity of the Sumerians and leader of the Watcher rebels who in invaded the earth in the period before the Great Flood.
[5] The pagan Sumerian pantheon.
[6] The sun-God who turns up in Palestine later on during Israelite times.
[7] By means of occult/magic ritual. The Watcher-Nefilim religion formed the basis of Hinduism and all false religion ever since, including satanism.
[8] The same phenomenon is happening today in dreams, visions, UFO contacts and appearances, and the like. The Nefilim are preparing to make another dramatic appearance as they did in the days before the Flood, posing as aliens come to save mankind from destroying itself and offering to supply them with advanced technology and mediate perpetual peace, at the price of relinquishing sovereignty to them.
[9] One post-flood relic of Watcher technology seems to have been the electric battery consisting of electrodes in a clay jar of acid, remains of which have been found in Sumeria.
[10] Examples of such cosmic battles survive in Sumerian and Mesopotamian legends.
[11] The original calling of these angels was to watch over and care for mankind as Yahweh's proxies but they grew jealous of mankind's superior blessings and, seeing that they had greater power at that time than man, sought instead of lord it over him by conquest and domination. They believed that Yahweh's non-intervention after their rebellion signalled His inability to stop them which made them bolder, causing the rebellion to spread to several angel planets, including the planet Mars and our own moon, which at that time were inhabited by them. The rebellion took place over a very long period of time and affected many angel worlds, from even before the time the earth was populated with men. Yahweh's sudden and dramatic intervention in the form of a universal worldwide flood took them by surprise and destroyed all their hopes of subduing the planet for a very long time afterwards. They have been waiting now for several millennia for a second invasion of earth though they have had a limited presence here over the centuries, using their time trying to preserve their species and in bettering their technology.
[12] The ancients were somewhat confused between Tiamat and Marduk which were two separate planets, Tiamat belonging to our Solar Systen but Marduk (Nibiru, Planet X) originating outside of it and only passing through it as part of Yahweh's instrument of judgment. Tiamat occupied an orbit where the present Asteroid Belt lies between Mars and Jupiter, and was of considerable size though not as large as Jupiter. It was destroyed when Marduk entered our Solar System by a combination of gravitational pull and the collision of Marduk's satellites with it. It is believed that it was the same planet which earlier entered the Solar System and bombarded the early planet earth, at that time an angel world, in punishment for an earlier rebellion. The result was that the earth became considerably smaller and occupied a different orbit. A period of desoluation followed and a dinaosaur era before it was reformed into the pre-flood version of the world we live on now. Marduk is expected to enter our Solar System once more to make a final judgment both of the fallen Watchers and Nefilim as well as rebellious mankind, at which time the planet will burn in fire. The correct name of this planet is not known, Marduk being the name given to it by the Sumerians. Whether Marduk is inhabited or by whom is not know save that it is an instrument of Yahweh's judgment and will possibly make its appearance again within the next millennium.
[13] Spacecraft of some sort, precursors to the modern UFOs but resembling more our late 20th century rockets than the non-terrestrial objects we now see in our skies, though on a much larger scale. There are some who believe that the Tower of Babel was such a machine, others that it was some sort of energy-converting device, or both. That it was a mere building vying to be the tallest in the world, to 'reach the heavens', as tradition makes out, is possible but fails to explain why Yahweh declared that this project, if allowed to continue unabated, would enable the inhabitants of Babel to virtually do whatever they pleased (Gen.11:6), since by building an early skyscraper would certainly not enable them to enter Yahweh's heavenly domain!
[14] This may explain why the Watchers were allowed to act unimpeded for so long for the same principle applies to the Messianic world, Satan being allowed to plant false Christians in the churches and assemblies until the harvesting time.
[15] Though it is pure speculation, it is possible that Satan (meaning 'Adversary') has somehow incarnated as a Watcher or at least one of their Nefilim offspring. 'An' could well be a contraction of Sat-An.
[16] As with the Babel project.
[17] Christian legend maintains that the change in colour skin occurred at the time of the cursing of Cain and was the 'mark' placed upon him. This writing indicates that the inhabitants of the earth spoke not only one language but had the same appearance also until the time of the tower of Babel. The effect of confusing the language would not only make communication difficult and so hamper such future projects but create sufficient racial prejudice as to keep them apart in that way also.
[18] Sumerian reliefs frequently portray the Nefilim as being twice the size of humans though how much of this is stylistic is hard to ascertain as it was not uncommon for nations to depict defeated nations as possessing smaller than life people.
[19] Possibly Mars before its angel population was sililarly destroyed by a catastrophic worldwide flood. In this case there was no ark of safety and all life was extinguished from the planet, including a substantial loss of water and of its former atmosphere.
[20] The author of the 'Sumerian Genesis' known as the Epic of Gilgamesh, believed by scholars to have predated Genesis and to have provided most of its source material. The text here reveals the reverse to have been true, and whilst Genesis was certainly written later than the Epic of Gilgamesh, there is no doubt that the Watchers fed Gilgamesh with a corrupted version of the earth's history, which of course they knew having been appointee angels of Yahweh in the creation process as well as having been present during the latter part of the Antediluvian period. The construction of this history with all its twistings of history and pagan elements was no doubt an attempt on the part of the Watchers and Nefilim to sow confusion and deflect seekers of truth away from true history and to their own falsified version.
[21] There are only nine planets in our Solar System but the Sun, Moon and Tiamat were included in the ancients' reckoning.
[22] Notice that Pluto is not shown as the outermost planet. Astronomers have speculated that Pluto was once a satellite of Neptune that got ripped out of orbit but the text here shows that it was a planet in its own right but in a much closer orbit to the sun between Saturn and Uranus. It may have been dislodged from its orbit by the intrusion of the planet Marduk in our solar system, taking with it its current moon Charyon.
[23] Though the firstborn right naturally falls upon the physically firstborn son this is dependent on his worthiness. Later in history Jacob's firstborn son Reuben was to forfeit his birthright because of gross sin, losing it to his younger brother Joseph. Similarly, Esau, the son of Isaac, who had no interest in spiritual things, was to sell his birthright to his younger brother Jacob.
[25] Not to be confused with the righteous patriarch Enoch, the son of Jared, who was taken with his city into heaven (Gen.5:18-24).
[26] Genesis 4:18-24
[27] The Law of Moses
[28] Genesis 14:1ff
[29] Possibly a reference to Ishmael and his descendants the Arabs and their Moslem religion.
[30] A reference possibly to the future Israelites, and especially the Jews, but also the adopted sons of Abraham through Yah'shua the Messiah (Jesus Christ), millions of whom have been martyred over he centuries.
[31] The day after I wrote this portion of the text (26 May 2000), I awoke in the morning and saw a vision. I saw the trench that Abram had cut in the earth and on the left I saw the Lord Yah'shua (Jesus) empty a pitcher of water into the trench at the left, and at the same time I emptied a pitcher of water on the right. The waters met in the centre of the arch only this time my water changed direction and turned completely around and were born on the waters of Yah'shua (Jesus) so that together we moved in a clockwise direction. When the waters of Yah'shua came to where I had emptied my water, the remainder of the earth broke down so that the two ends of the arch linked to form a circle. The combined waters proceeded to go round and round without any loss of energy at all. This vision therefore completes the parable of Abram showing how a man must journey to Messiah, meet Him, and then be carried by him. This requires a 180 degrees change in spiritual direction for once a man relinquishes his spiritual quest by his own efforts and submits to Messiah, his whole way of doing things must change also - he metaphorically journeys back to his beginnings to the beginning of his temporal existence (which is linear) where he breaks out of a flesh-dominated life and is joined into the eternal spiritual circle of Elohim's grace.
[32] Cp. Faith without works is dead.
Continued in 9 Abraham
Author: LThE
First created on 28 May 2000
Updated on 11 June 2016
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