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Updated: 2021.06.08
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 Kᵊrūv•imꞋ (not women “angels”) on the Ka•pōrꞋët of the A•rōnꞋ ha-Bᵊrit. Unlike this illustration, the kᵊrūv•imꞋ were (aside from facing forward) ≈10x the height of the A•rōnꞋ ha-Bᵊrit (≈10m, 2 stories)—their wings "overspread the poles" paralleling the olive trees overspreading the Mᵊnōr•ãhꞋ in Zᵊkhar•yãhꞋ's Vision (the Nᵊtzãr•imꞋ logo) |
Ka•pōrꞋët, a cognate of ki•purꞋ, was the expiatory cover of the mobile —i.e. Më•rᵊkãv•ãhꞋ—A•rōnꞋ ha-Bᵊrit.
The original Hebrew & Aramaic term, Ka•pōrꞋët, has been grossly distorted through interpretations introduced in subsequent translations by post-Apostate Paul, Hellenizing Christians—intent on infusing YëshꞋ"u into a "Mercy Seat".
The most accurate English translation of Ka•pōrꞋët is expiate: from Latin ex- (former) + piate (piety); i.e. restoration to former piety.
A Scriptural expiation is a prescribed fine or penalty, imposed by Scripture, or the interpretation of Scripture by a beit din, in consequence for wrongdoing. Expiation makes amends, covering-over the outstanding Tōr•ãhꞋ-prescribed penalty and corresponding outstanding punishment.
Only יְהוָׂה—Alone—can pardon and forgive, providing ki•pūrꞋ. The Tōr•ãhꞋ prohibition of idolatry (subsuming anthropomorphism & animism) precluded dãm, per se, displacing יְהוָׂה as the sole Grantor of expiation w resulting pardon. Particularly Tōr•ãhꞋ prohibits any physical-animistic mechanism (i.e. "supernatural" mechanics of any mortal priest spattering magic animal blood—animism—on a gilded wood god-box guarded by huge menacing gilded sphinxes—presto!—mechanically producing a mortal priest-produced pardon)! Beyond our physical demonstration of proof that we have satisfied the Tōr•ãhꞋ-specified penalty, the physical world of mortals and dãm plays no part! 
Accordingly, in the days of the Beit ha-Mi•qᵊdãshꞋ, in addition to the daily sacrificial routines, once a year, on Yōm ha-Ki•pūr•imꞋ, the Kō•heinꞋ ha-Jã•dōlꞋ would flick the dãm from his qã•rᵊb•ãnꞋ onto the earth in front of the A•rōnꞋ hã-Eid•ūtꞋ. These spatterings of dãm were the Eid•ūtꞋ demonstrating that the Tōr•ãhꞋ-prescribed penalty fine, for Tōr•ãhꞋ-defined violation, had been returned to the earth, to the Creator-Singularity יְהוָׂה (English "The Existant"), from Whom it came. The lifecycle loop was completed. The bᵊrit of יְהוָׂה was paid in full and completed. Ergo, the penalty was satisfied and the Pardon granted by the bᵊrit with יְהוָׂה, which is a Reliable Contract. Mortals were involved only in completing their part of the bᵊrit; no involvement whatsoever, by any mortal(s), in producing or providing ki•pūrꞋ!
), Humankind Changes. ⇒Just as יְהוָׂה Is Immutable, the Original Core Principles of His Tōr•ãhꞋ are Immutable.
However, humankind's understanding (hence interpretations) of these Original, Core Principles of Tōr•ãhꞋ evolve with humankind's advances in knowledge.
Ancient Interpretations, based on ancient understandings, guided ancient peoples in DërꞋëkh י‑‑ה.
Stated more logically, contemporary Interpretations, based on contemporary understandings, guide contemporary peoples in DërꞋëkh י‑‑ה.
I.e. today's Interpretations, based on today's understandings, guide today's peoples in DërꞋëkh י‑‑ה.
Ancient Interpretations, based on ancient understandings have changed to become vastly different from contemporary Interpretations, based on contemporary understandings.
Still, יְהוָׂה, and, therefore, the Original Core Principles of His Tōr•ãhꞋ are Immutable.
Ergo, ancient Interpretations, based on ancient understandings, cause many of today's peoples, far removed from the ancient conditions and reasons for ancient interpretations, to assume false premises (not to mention superstition trumping logic and science of the physical laws of יְהוָׂה), causing them to veer-off, straying from DërꞋëkh י‑‑ה!!!
135 CE Roman-Hellenists Destruction of Beit ha-Mi•qᵊdãshꞋ—Yi•sᵊr•ã•eilꞋ Weaned From Anthropomorphic House for god
135 CE Roman-Hellenists Destruction Of Beit ha-Mi•qᵊdãshꞋ—Yi•sᵊr•ã•eilꞋ Weaned From Anthropomorphic Sacrifices To Feed, And Produce Incense & Pleasant Grill Smoke for the Nose Of god
135 CE Roman-Hellenists Destruction Of Yō•khas•inꞋ Included Kō•han•imꞋ— Yi•sᵊr•ã•eilꞋ Weaned From Anthropomorphic Priest Intercessor-Intermediaries
(Iron Age +) 1930s CE —Lighting an eish no longer entails mᵊlãkh•ãhꞋ.
) Greek Hellenized MistranslationContrary to claims of earlier dissemination, noting that the earliest extant mss. of Hellenist LXX (4th century CE) are bound in the same codices (א & β) with the earliest extant mss. of Hellenist Apostate Paul's Christian Καινής ("New Displacement") Διαθήκης ("Testament") , it seems that it was post-135 CE, Christian agenda-driven, Hellenist Christian priests who, under the influence of the (later) Vulgate, first "interpreted" Ka•pōrꞋët in their Hellenized LXX Ἔξοδος (as well as in their Καινής ("New Displacement") Διαθήκης ("Testament") , i.e. the Apostate Paul's letter to Hellenist Ἑβραίους ) as ἱλαστηρίον.
According to Vine and others, ἱλαστηρίον equated to the subsequent Vulgate propitiatorio (instrument, appliance or vehicle of propitiation.
Ka•pōrꞋët was neither a "propitiatory", nor even a "seat" nor a "propitiatory" (appeasement) offering or sacrifice (like that promulgated in the original Hellenist Greek Christian Καινής ("New Displacement") Διαθήκης ("Testament") ; "Hebrews" 9.5)—which is the idolatrous practice of the Hellenists. The notion of propitiation is absent entirely from any association with the Ka•pōrꞋët. The Hellenist Greek term, ἱλαστηρίον, was inserted—obviously by Greek-speaking Hellenist Jews—in two places in LXX (Ἔξοδος 25.17 & 37.6) preceding ἐπίθεμα—the phrase which, though in Christian tradition is widely rendered "Mercy Seat", was not (see note in Greek term) a "seat" of any kind!!! Only during the Hellenist-Christian era, Christianity interposed their YëshꞋ"u as sitting on the "Mercy Seat", promulgating the idolatrous market for adapting the annual sprinkling of expiatory bull's blood into, lᵊ‑ha•vᵊdilꞋ, the "blood of YëshꞋ"u on "his" "Mercy Seat".
Propitiation—derived from pro (for) + pitio (previously unknown derivation, solution follows).
See note why \'\'propitiation\'\' and \'\'atonement are both wrong (and the former idolatrous).
ΠΙΤΙΟ (PITIO, using an early form of capital pi) was the cognomen of a Roman family of royal minters—and the caption, on the obverse of the denarius coin, for the winged-helmeted Roma (goddess of Rome). Assumed to be a word, ΠΙΤΙΟ has no known meaning in Greek nor Latin.
The reverse of the denarius features a 2-word abbreviation: L. Semp. (Lucius Sempronius), the name of the minter.
Scanning through a number of denarius images with a careful eye, one may notice that, matching the coin's reverse, ΠΙΤΙΟ is also found as 2 words: ΠΙ (PI) + ΤΙΟ (TIO).
Searching for a parallel 2 words for ΠΙ + ΤΙΟ reveals, like the coin's reverse, another cognomen of this Roman family of minters: Pius—originally meaning conscientious and faithful to the specified god(dess), in this case Roma. (Pius only later evolved into today's definition of pious.) ΤΙΟ then easily resolves to the abbreviation for theos (god(dess)—namely Roma!
Accordingly, propitiate was an act of placation believed by idolaters to persuade their gods to act favorably on their petitions That is idolatrous, not a definition of Ka•pōrꞋët!
Atonement—make reparation for, vitiate; which is not always possible. Full & complete atonement is practically never possible for anyone who has been wronged. A priori, atonement falls short of, therefore isn't sufficient, to translate ki•pūrꞋ.
Note that the translation-creep from both "propitiation" to "mercy" and from "god" to "YëshꞋ"u" are post facto Christian assumptions/interpretations/corruptions of Ka•pōrꞋët found in the original—authentic—text. Only יְהוָׂה has the Power to effect Ka•pōrꞋët/ki•pūrꞋ. But the Apostate Paul's Hellenism-inspired (i.e. idolatrous) demigod, YëshꞋ"u, could peddle the claim of passing along "mercy".
Beyond "propitiatory", "place of atonement" or even more distant "mercy seat", even the Latin "expiatorium" (?) or English term "expiatory" sanitizes a separate, almost coin-operated notion of the popular, Indiana Jones style, supernatural and super-powerful expiating vending-machine appliance manipulable by anyone—independent of, thereby creating space for displacement of—יְהוָׂה.
Separating the Ka•pōrꞋët from the ki•pūrꞋ provided exclusively by יְהוָׂה is what enabled insertion atop this supernatural vending-machine appliance of the "chosen" one; the Apostate Paul's Hellenism-inspired (i.e. idolatrous) Christian displacement mythology of
In 1382 CE medieval England, Renaissance dissident Hellenist Roman Catholic Christian priest and seminary professor at the University of Oxford, John Wycliffe, translated the first English "Bible".
This was the first instance, closely emulated by the Christian Syriac ܚܣܐ, of agenda-interpretative metamorphing of Ka•pōrꞋët from (already corrupted) LXX ἱλαστηρίον and/or the Vulgate propitiatorio, into the English phrase "Mercy Seat".
As I have repeatedly mentioned, the prohibition against anthropomorphism precludes interpreting any phrase in Ta•na״khꞋ (e.g., Shᵊm•ōtꞋ 25.1) as an actual, physical Voice. A priori, such can only be the Scriptural practice for describing a human perception, in this case Mōsh•ëhꞋ Bën-AmᵊrãmꞋ, perceiving the Tōr•ōtꞋ of יְהוָׂה:
So when we digest 25.22, we must acknowledge that it can only be non-anthropomorphically interpreted—or it's an idolatrous interpretation/translation!
25.22 ”וְנוֹעַדְתִּ֣י לְךָ֮ שָׁם֒ וְדִבַּרְתִּ֨י אִתְּךָ֜ מֵעַ֣ל הַכַּפֹּ֗רֶת מִבֵּין֙ שְׁנֵ֣י הַכְּרֻבִ֔ים אֲשֶׁ֖ר עַל־אֲר֣וֹן הָעֵדֻ֑ת אֵ֣ת כׇּל־אֲשֶׁ֧ר אֲצַוֶּ֛ה אוֹתְךָ֖ אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃“
“11.22 With their kᵊnãph•aꞋyim and their ō•phan•imꞋ , the kᵊrūv•imꞋ bore up the Kã•vōdꞋ ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ so that it was up above them. 11.23 Then the Kã•vōdꞋ יְהוָׂה ascended from above the midst of the city
“Prithee lend me Your Ear, O Rō•ëhꞋ Yi•sᵊr•ã•eilꞋ, Who conducts Yo•seiphꞋ like a tzōn; manifest Yourself sitting above the kᵊrūv•imꞋ.”
“ יְהוָׂה is MëlꞋëkh, hã-am•imꞋ shall be agitated. He sits with kᵊrūv•imꞋ, hã-ãrꞋëtz roils.”
“ יְהוָׂה Tzᵊvã•ōtꞋ, who is ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ sitting above the kᵊrūv•imꞋ, You alone are ha-ël•ōh•imꞋ for all of the kingdoms of hã-ãrꞋëtz—You made ha-shã•maꞋyim and hã-ãrꞋëtz. ”
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 Më•rᵊkãv•ãhꞋ |
“… the A•rōnꞋ ha-Bᵊrit of יְהוָׂה Tzᵊvã•ōtꞋ, Who is sitting [between]
Ergo, the Ka•pōrꞋët was regarded as the earthly mobile Ka•pōrꞋët of יְהוָׂה.
The earthly mobile Ka•pōrꞋët was also called the Më•rᵊkãv•ãhꞋ! 0250x165.jpg){kind=small}
According to Scripture, each of 2 pair of kᵊnãph•aiꞋyim per kᵊruvꞋ was ≈2½m, for a total wingspan ≈5m for each kᵊruvꞋ. Thus, from the lower wingtips of one kᵊruvꞋ to the farthest wingtips of the other kᵊruvꞋ was ≈10m (≈30 ft)! Rough proportionality suggests that the poles were only ≈3m (9 ft.) long. The A•rōnꞋ ha-Bᵊrit itself was only ≈1¼m long (≈4 ft) x ≈¾m (≈2 ft) x ≈¾m (≈2 ft). So the 2 kᵊrūv•imꞋ weren't mere decorations on the lid. At 2 stories+ tall and 10m (≈30 ft) wide, the 2 kᵊrūv•imꞋ dwarfed the A•rōnꞋ ha-Bᵊrit.
In contrast to Yᵊkhë•zᵊq•eilꞋ's kᵊrūv•imꞋ kis•eiꞋ Guard, having 2 pair of kᵊnãph•aꞋyim, Yᵊsha•yãhꞋu's kis•eiꞋ Guard were sᵊrãph•imꞋ, each having 6 pair of kᵊnãph•aꞋyim. In both cases, 1 pair covered the face of the A•rōnꞋ ha-Bᵊrit and 1 pair were for flight. But the sᵊrãph•imꞋ had an additional 3rd pair of kᵊnãph•aꞋyim that covered the "feet" (i.e. the Lᵊwiy•imꞋ bearers as the "feet" shouldering the Kis•eiꞋ on its poles).
The kᵊnãph•aꞋyim>–the expiatory-cover of the A•rōnꞋ ha-Bᵊriting the Lᵊwiy•imꞋ ("feet" of the Kis•eiꞋ) are defined in bᵊ-Mi•dᵊbarꞋ 15.38, describing the tzitz•itꞋ on the "ka•nᵊph•eiꞋ-" of our clothes (not special "prayer-only shawls"). Ruling out contradiction, then a priori, the "Throne Unit" appears to have been described as the A•rōnꞋ ha-Bᵊrit + 2 kᵊrūv•imꞋ when at rest, and the A•rōnꞋ ha-Bᵊrit + 2 sᵊrãph•imꞋ when borne by the (additional two kᵊnãph•aꞋyim on any side of the) Lᵊwiy•imꞋ (i.e. on the march). It's then more understandable why superstitious ancient armies, fearful of idol-gods, would fear two of these colossal, 2-story tall, golden sᵊrãph•imꞋ gleaming in the sun, marching toward them, bearing the Invisible Supreme ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ between them!
As the Lᵊwiy•imꞋ "Throne Bearers" marched with the poles of the "Throne" on their shoulders, when they would turn, or reverse direction, their heads would turn under the "Throne" (poles)—like a caster; a "wheel within a wheel". Like other practices, it seems likely that the Israelis adopted another Egyptian practice in a non-idolatrous way. If they wore Egyptian style masks, with four different faces, viewers would have seen what Scriptures describe.
To grasp what Yᵊkhë•zᵊq•eilꞋ is writing about in chapters 1-10, both the narrator and the witness must be identified, and the event they were experiencing. The narrator is identified in 8.4: the "Kã•vōdꞋ ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ". However, the prohibition against anthropomorphism precludes representing יְהוָׂה as a physical speaker producing physical sound—which requires a resolution of the apparent contradiction. A priori, this Kã•vōdꞋ cannot be יְהוָׂה per se. Rather, as always, it is יְהוָׂה as perceived and narrated by a Nã•viꞋ. So, is there any evidence who this Nã•viꞋ was?
The earliest extant langauges of these "non-canonical" (otherwise historically equally reliable) ancient mss. is either Greek or Aramaic. To date, I've not gained access to the earliest language. Ergo, I cannot check and correct what the mss. really say instead of the English "tabernacle", "plundered", etc. Especially these two words need to be documented in the earliest extant language and then extrapolated back into the original Hebrew.
Further c. 135 CE, the tradition was recorded that 1 Yi•rᵊmᵊyãhꞋu (ha-Nã•viꞋ)… 4 being warned by ël•ōh•imꞋ, commanded the tabernacle and ark to accompany him, and that he went away to the mountain which Mōsh•ëhꞋ Bën-AmᵊrãmꞋ had climbed to view the inheritance of ël•ōh•imꞋ. 5 On reaching it, Yi•rᵊmᵊyãhꞋu found a cavernous chamber. In which he place the tabernacle and the ark, יְהוָׂה and the altar of incense; and he made fast the door. 6 And some of his followers drew near in order to mark the road, but they could not find it. 7 Now when Yi•rᵊmᵊyãhꞋu came to know this, he blamed them, saying, Unknown shall the spot be until ël•ōh•imꞋ gather the people again together, and mercy come; 8 then indeed shall [יְהוָׂה] disclose thee things, and the [Kã•vōdꞋ יְהוָׂה] shall be seen, even the Cloud, as in the days of Moses it was visible, and as when ShᵊlōmꞋōh prayed that the Place might be consecrated with solemn splendour."
3 Then lo! Suddenly, a strong [rūꞋakh] raised me, and bore me aloft over the wall of Yᵊru•shã•laꞋyim. 4 Then I beheld, and lo! four [ma•lᵊãkh•imꞋ] standing at the four corners of the city, each of them holding a torch of fire in his hands. 5 Then another [ma•lᵊãkhꞋ] began to descend from the heavens, and said to them,Hold your lamps, and do not light them till I tell you. 6 For I am first sent to speak a word to the earth, and to place in it what [יְהוָׂה ël•yōnꞋ] has commanded me.' 7 Then I saw him descend into the [QōꞋdësh ha-Qãdãsh•imꞋ], and take from thence the [Pã•rōkhꞋët], and the [A•rōnꞋ ha-QōꞋdësh], and the Ka•pōrꞋët, and the 2 Tables, an the holy vestments of the [kō•han•imꞋ], and the [Mi•zᵊbakhꞋ ha-QᵊtōrꞋët], and the 48 jewels, wherewith the [Kō•heinꞋ ha-Jã•dōlꞋ] was adorned, and all of the holy vessels of the tabernacle. 8 Then he spoke to the earth in a loud voice, 'Earth, earth, earth, hear the word of the mighty ël•ōh•imꞋ; and receive what I ommeit to thee, And guard them until the last times, So that, when thou art ordered, thou mayest restore them, so that [goy•imꞋ] may not get possession of them, 9 For the time comes when [Yᵊru•shã•laꞋyim] also will be delivered for a time, until it i said, that it is again restored forever.' 10 So the earth opened its mouth and swallowed them up.
The tradition was recorded c. 135 CE that the Ark was "plundered" is listed immediately after "the light of our Mᵊnōr•ãhꞋ [which was taken to Babylon] has been put out"
As the name of the Scriptural book implies, the witness hearing these words is Yᵊkhë•zᵊq•eilꞋ ha-Nã•viꞋ. In the book bearing his name, the young kō•heinꞋ Yᵊkhë•zᵊq•eilꞋ Bën-Būz•iꞋ (ha-Nã•viꞋ), pining in Babylonian Exile, recounts, cryptically (allegorically), one of his pre-Exile experiences back in Yᵊru•shã•laꞋyim: having been shown by the aged kō•heinꞋ Yi•rᵊmᵊyãhꞋū Bën-Khi•lᵊq•i•yãhꞋū (ha-Nã•viꞋ) that the idolatry of Yi•sᵊr•ã•eilꞋ had permeated even onto Har ha-BaꞋyit, Consequently, Yᵊru•shã•laꞋyim, the Beit ha-Mi•qᵊdãshꞋ and its furnishings were doomed to Babylonian destruction.
At the time (back in Yᵊru•shã•laꞋyim as the Babylonians assaulted Har ha-BaꞋyit), it was clear that the Babylonians were imminently going to capture the Beit ha-Mi•qᵊdãshꞋ.
ChoiceThe dilemma no one ever wanted to even think about was upon them: either the Babylonians would imminently capture the A•rōnꞋ ha-Bᵊrit as their prize to go in the Museum of Nᵊvu-khad-nëtz•arꞋ back in Bã•vëlꞋ; or, they could burn the (mostly acacia wood) earthly representation of the Throne of the Invisible יְהוָׂה, burning away the wood from beneath the gold leaf, then entrusting the residue gold-leaf flakes, picked from the coals, to selected Yᵊhud•imꞋ for safekeeping. The latter choice had the advantages of both keeping it from the Babylonian idolaters and maintaining the possibility—and hope—that, one day in the distant future, Yi•sᵊr•ã•eilꞋ might again arise as an am in Yᵊru•shã•laꞋyim—and reproduce the Throne from its Essence.
 Assyria 9th or 8th century Ivory 300x269.gif "Keruv / Merkhavah - Assyria 9th or 8th century Ivory") |
 Kᵊruv — Assyria, B.C.E. 9th-8th century ivory perception of animated figure that powered a celestial Më•rᵊkãv•ãhꞋ |
Around the turn of the BCE 587-6th century, an invasion of YᵊhūdꞋãh by the Babylonians was looming. Anticipating looting and Exile of Yᵊru•shã•laꞋyim and the Beit ha-Mi•qᵊdãshꞋ hã-Rish•ōnꞋ (BCE 586)—and cryptically so as not to tip-off the Babylonians—Yᵊkhë•zᵊq•eilꞋ ha-Nã•viꞋ allegorized the evacuation of the earthly mobile Ka•pōrꞋët from the Beit ha-Mi•qᵊdãshꞋ hã-Rish•ōnꞋ as "the Më•rᵊkãv•ãhꞋ"!
To understand Yᵊkhë•zᵊq•eilꞋ 1.26 as Yᵊkhë•zᵊq•eilꞋ understood it, one must see through the eyes of ancient astronomical perceptions, and differentiate between how precious stones were categorized in ancient times and has since morphed. In ancient astronomy, above the "sky", which wrapped around the flat earth, was itself enveloped by the celestial "heavens". Moreover, the customary modern translation of אֶֽבֶן-סַפִּ֖יר as "sapphire" buries the ancient association and destroys the meaning of this entire verse. To look at a lapis lazuli is like looking at a micro-image of the early evening celestial heavens, stars & constellations. In fact, the lapis lazuli represented the celestial heavens.
“1.4a Then I saw, look!, a rūꞋakh of storm
“9.1 Then [Yi•rᵊmᵊyãhꞋū
מַפָּץ Iron Age War Hammer: mounted on short pole for foot-soldiers and cavalry, or on a longer pole for taking down mounted calvary“9.2 Then six a•nãsh•imꞋ came by Way of the Gate of the Supreme (which faces north), and the ish armed with a war-hammer in his hand. Moreover, there was an ish among them dressed in linen
“9.3 Now the Kã•vōdꞋ ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ was ascending from atop the kᵊrūv, which it had topped, to the threshhold of the BaꞋyit (ha-Mi•qᵊdãshꞋ) Then he called to the ish dressed in linen
“9.4 Then, יְהוָׂה told
on the forehead of the a•nãsh•imꞋ who moan and groan over all of the tō•eiv•ōtꞋ that are done within.’
“9.5 Then, within my earshot,
“9.6 The graybeard, the youth, the virgin, the toddler and the women you shall kill to destruction. But any ish upon whose forehead is the
“10.1 Then I saw and look! Toward the sky that was over the head of the kᵊrūv•imꞋ—like a lapis lazuli gemstone, with their semblances like the similitude of a Kis•eiꞋ was seen above them.
“1.4b …Then a fire blazed-up, and its radiance was all-around. From within it (from within the fire) there was something like an aꞋyin of kha•shᵊmalꞋ.
“1.5 Then out of the midst was the similitude of four khai•yōtꞋ, and this was their semblance: they had
“1.6 Each had four faces, and each of them had four kᵊnãph•aꞋyim.
“1.7 Each of their legs was rigidly-straight, and each of their feet was round like a calf-hoof;
“10.2 Then [Yi•rᵊmᵊyãhꞋū
[Upon coming in-between the roller-axle assembly, the ish dressed in linen
“10.3 The kᵊrūv•imꞋ [had been removed from their place in the QōꞋdësh ha-Qãdãsh•imꞋ and], when the ish came, were standing [outside,] on the south side of ha-BaꞋyit. The cloud [of smoke] filled the Inner Courtyard [surrounding ha-BaꞋyit].
“10.4 Kã•vōdꞋ יְהוָׂה
“10.5 The [crackling] sound of the [burning and breaking] kᵊnãph•aiꞋyim of the kᵊrūv•imꞋ was like the sound when [one perceives] Eil Shad•aiꞋ speaking, and was heard as far as the External Courtyard.
“10.6 Then, commanding the ish dressed in linen,
“1.8 They had hands—of an ã•dãmꞋ—under their kᵊnãph•aꞋyim for each of their four quadrants, and four faces, one for each of their four quadrants.
“10.7 Then [Yi•rᵊmᵊyãhꞋū's hand
“10.8 So the kᵊrūv•imꞋ manifested the construct of the hand of an ã•dãmꞋ under their kᵊnãph•aꞋyim.
Round-cut Peridot (gemstone of Zᵊvul•unꞋ) “10.9 And I could see that, look!, there were four ō•phan•imꞋ beside the kᵊrūv•imꞋ , a single galᵊgalꞋ for one kᵊrūv and another galᵊgalꞋ for [the other] kᵊrūv; and the semblance of [gilded] ō•phan•imꞋ [in the flames] was like the aꞋyin of a peridot.
“1.9 Each of their [overhead] kᵊnãph•aꞋyim
“1.11 Such were their faces; and their kᵊnãph•aꞋyim were separated from top-down; each had two upper wings touching their partner while the lower two covered their bodies.
“1.12 Each ish could go toward where its face was facing. Whichever direction the rūꞋakh went they would go. They didn't turn when they went.
“1.13 And the similitude of the khai•yōtꞋ had the semblance of burning coals of fire. Something like the semblance of oil-lamps was going between the khai•yōtꞋ.
“1.14 So there was something like the semblance of flashing, running back and forth under the khai•yōtꞋ .
“1.15 Then I looked up and saw the khai•yōtꞋ; look! There was one ō•phanꞋ on the ground beside each of the khai•yōtꞋ (each of which had the four faces).
“1.16 The semblance of the ō•phan•imꞋ and their workings was like the aꞋyin of a peridot.
“10.10 Their semblance was one similitude, for all four of them; as when one ō•phanꞋ is within another ō•phanꞋ.
“1.17 In their going, they went on all four quadrants; they didn't drift off-course as they went.
“10.11 When going on any of the four quadrants they never drifted off-course as they went, because their course was toward wherever that particular face was pointed. So they never drifted off-course as they went.
“1.18 They had both their
“10.12 The entire surface—of their backs, their hands, and their kᵊnãph•aꞋyim and the ō•phan•imꞋ—had become full
“10.13 ‘To the ō•phan•aꞋyim’—[a voice from] the galᵊgalꞋ called to them within my earshot.
gods
1.10 lists from front to back,
10.14 lists from left clockwiseFront 2. ã•dãmꞋ Left 1. bull 3. lion Right 4. נֶ֖שֶׁר Rear “1.10 And the similitude, of each of their faces were:
“1.19 When the khai•yōtꞋ went, the ō•phan•aꞋyim went with them; and when the khai•yōtꞋ were borne-up above the land, ō•phan•aꞋyim were borne-up.
“10.15 So the kᵊrūv•imꞋ went up [in the smoke from the fire]. These were the khai•yōtꞋ I recalled
“10.16 When the kᵊrūv•imꞋ were moving, the ō•phan•imꞋ went beside them; and when the kᵊrūv•imꞋ lifted their kᵊnãph•aꞋyim to rise from the earth, the ō•phan•imꞋ still didn't turn away from their side.
“10.17 When [the kᵊrūv•imꞋ] stood still then [the ō•phan•imꞋ] stood still. When [the kᵊrūv•imꞋ] took-off then [the ō•phan•imꞋ] took-off. Because the rūꞋakh of the kha•yãhꞋ was in [the kᵊrūv•imꞋ and ō•phan•imꞋ].
“10.18 So the Kã•vōdꞋ יְהוָׂה
“10.19 Then the kᵊrūv•imꞋ bore-up their kᵊnãph•aꞋyim and rose-up from the earth—their departure, with their ō•phan•imꞋ beside them, being in full view of my ein•aꞋyim. They stood at the door of the East Gate of Beit יְהוָׂה; and the Kã•vōdꞋ ël•ōh•eiꞋ Yi•sᵊr•ã•eilꞋ from above was upon them.
“10.21 The four had four faces each, and four kᵊnãph•aiꞋyim each; and the similitude of the hands of an ã•dãmꞋ were under the kᵊnãph•aiꞋyim ”
“10.22 And the similitude of their
“1.26 Then from above the sky that was over their
Kha•shᵊmalꞋ—coin made of electrum (gold alloyed with silver) “1.27 I'd seen something like an aꞋyin of kha•shᵊmalꞋ that had something like the semblance of a housing
“But from the semblance of its midsection downward I saw like the semblance of an eish that had sparkles all over.
“1.28 Like the semblance of the rainbow on a rainy day, such was the semblance of the sparkling all over it. It was the semblance of the similitude of the Kã•vōdꞋ יְהוָׂה.
“When I'd seen it, I fell on my face…”
Pay it forward (Quote & Cite):
| Yirmeyahu Ben-David. Kaporet (2021.06.08). Netzarim Jews Worldwide (Ra'anana, Israel). https://www.netzarim.co.il/ (Accessed: MM DD, YYYY). |
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