If you support Israel in the middle of a genocide, you’re an awful person

[NefeshBarYochai]

Let's cut to the chase. If you're fretting about antisemitism and the
fears and insecurities of Jewish students in the middle of a genocide,
you're an awful human being.

https://mondoweiss.net/2024/07/if-you-support-israel-in-the-middle-of-a-genocide-youre-an-awful-person/

During the worst attack on Gaza before this one, in 2014, Steven
Salaita, a Palestinian professor of American Indian Studies, had a
tenured offer withdrawn by the University of Illinois over some
strongly worded tweets he posted concerning that attack. Soon after, I
published a piece in the New York Times blog The Stone (also see
here), concerning one of those tweets – it said “Let’s cut to the
chase: If you’re defending #Israel right now you’re an awful human
being”(11:46 PM – 8 Jul 2014).

I wasn’t addressing the obvious violation of academic freedom
represented by his case, nor the appropriateness of his moral outrage
at Israel’s actions – regarding those issues I was totally with him.
Instead, I considered whether I thought the claim in the tweet was, in
fact, true. Were defenders of Israel during this attack indeed “awful
human beings”?

Let’s set aside the obvious hyperbole of the statement and the fact
that, of course, most people, no matter their deplorable views, cannot
be simply summed up as “awful”; human character is a complicated
affair. What I take to be the point of the claim, however, is that if
someone, after the horrific punishment meted out by Israel on Gaza,
could still defend Israel, then this manifested a serious moral
character flaw.

Without completely rehearsing my answer to the question ten years ago,
briefly, it went like this. It’s important to distinguish between the
moral status of an action and the moral character of a person. As
applied to the 2014 Israeli attack, I argued that though Israel’s
actions were indeed morally atrocious, people of decent character
could still defend it given the surrounding social and informational
environment in which they lived. Given the nature of Western
(especially American) media, the standard assumptions of people’s
families and friends, etc., it’s quite understandable how good, decent
people might be misled into defending what are, in fact, morally
abominable actions. I then interpreted Salaita’s tweet as both
aspirational and interventionist. I saw it as aspirational in the
sense that it pointed to a world where people were sufficiently
well-informed by the media and their surrounding social environment so
that, in fact, only “an awful human being” would support Israel’s
actions. (The way I put it then was that the tweet wasn’t true, “but
it ought to be”). It was interventionist in the sense that he was
helping us to get to that world by modeling the reaction one ought to
have.

As I’ve watched Israel’s genocide unfold these past nine months and
seen so many political and media figures either outright defend Israel
or produce so-called “nuanced” criticisms laced with excuses, I’ve had
many occasions to think about Salaita’s tweet. Given the scale of the
current genocidal attack on Gaza, and the abundance of information
available from social media (and even the mainstream media, though
usually one has to ignore the framing), is it now true that only “an
awful human being” would defend Israel? This time, I think the case
for answering in the affirmative is quite strong.

One might ask at this point whether the question really matters. As I
am not a fan of “clean hands” politics, I don’t think one’s judgments
of moral character normally have clear consequences about how one
should behave politically. If the political calculation warrants it, I
will “hold my nose”, or get my “hands dirty” when required. For
example, though I indeed judge Joe Biden to be “an awful human being”,
I will vote for him to keep a much more awful and much more dangerous
human being from winning the election.

However, I do think this question of moral character matters a lot in
two arenas: what I’ll call “deliberation in the public sphere” and
local interpersonal relations. By the first, I have in mind the many
controversies we’re now seeing in a large variety of settings over how
to speak about Israel and Gaza. Organizations of every sort — whether
it be government bodies like city councils and school boards, or
non-governmental organizations like schools, universities, sports
associations, online communities, private businesses, etc. — are
dealing with questions about making public statements in the name of
the organization on Gaza and disciplining the kind of speech
concerning Gaza that takes place within the organizational spaces
(e.g. see this story). I mention this arena mainly to set it aside
here (but see this excellent discussion of the issue — and in the
spirit of full disclosure, the author is my daughter). The only point
I want to make here regarding the controversies taking place in these
public spaces over how to address Gaza is that this question of moral
character is playing an important role, if only implicitly. One might
think of it this way: where is the line between the demands of minimal
decency (not being an “awful human being”) and demands that are
clearly political? The case of Gaza 2023-24 is bringing this question
to the fore in unprecedented ways.

But it’s in the second arena, the realm of local interpersonal
relations, where I have experienced the effects of the Salaita claim
most deeply. Until recently I have been able to separate my political
commitment to Palestinian liberation from my personal relations. There
are many people, a number of them friends, who I knew felt quite
differently from me about Israel/Palestine, and yet toward whom I had
warm and friendly feelings. But now that’s changed — not completely,
but in important, and quite discernible ways. There are now many
people whose company I can no longer unequivocally enjoy, or, in some
cases, even tolerate.

In particular, I feel very differently about certain Jewish friends,
colleagues, and acquaintances. I’m thinking of people who actively
affirm their Jewish identity as an important part of their lives,
especially those who see Zionism, or some special connection to
Israel, as an important component in their sense of their Jewishness.
As I said above, in the past, I could look past this difference in our
views, but now, after Gaza 2023-24, I can’t any longer. I find that
all of my interactions with these folks are emotionally colored in a
way that prevents me from experiencing the kind of warm fellow-feeling
I used to feel in their company. I include here not only people
“defending Israel” straightforwardly (actually, I pretty much don’t
associate with people who do that), but primarily those who, with much
liberal hand-wringing and consternation, express their sorrow over the
loss of Palestinian life but then pivot to discussing the horrors of
October 7, the difficulty of dealing with terrorism, Israeli-Jewish
feelings of insecurity, and then, what really gets me going, the
worrisome increase in antisemitism.

I have recently spoken and written about the groundless charge that
the protest movement is infected with antisemitism, charges that are
taken for granted in many spaces (the political and media
establishment, for starters, but also most prominent Jewish
organizations — Jewish Voice for Peace and If Not Now being the
notable exceptions). My writing and speaking about this has been
mostly defensive, in the sense that I rebut the arguments that claim
to show how antisemitic the movement is, especially those that
conflate anti-Zionism with antisemitism. While I think publicly
rebutting these arguments is necessary — and I’m sure, unfortunately,
there will still be a need to do this often in the future — the
politically expedient, perhaps necessary, adoption of this defensive
mode has left me feeling frustrated and inadequate.

Here, then, is what I want to say to these Jewish friends and
acquaintances who fret about antisemitism, especially those who
perceive attacks on Israel as attacks on their identity. One way of
thinking about Jewish identity is to think of one’s relation to the
rest of the Jewish people as a kind of family relation. A people is
sort of like a very, very large family. Israel, the Jewish state, can
then be thought of as the family project. I think this is how many
Jews do feel about Israel, and it helps to explain their taking
criticism of Israel personally. However, while solidarity with, and
concern for, one’s family members is certainly a crucial part of
identifying with the family, so is taking responsibility for what
one’s family members do. If my children, say, were to engage in
morally atrocious behavior, my greatest concern wouldn’t be how people
reacted to me and my family. My primary concern would be to rectify
the wrong done, to the extent possible. So, in that vein, I ask, is
the very moment the Jewish “family project” is engaging in genocide
the morally appropriate time to worry about negative feelings
expressed about Jews? Wouldn’t a “mensch” devote all of their energy
to putting a stop to the family’s criminal behavior first, allying
with everyone fighting for that goal (as we see JVP and If Not Now
doing), and put aside one’s concerns about how some chants are phrased
and some tropes are expressed? (See this for a particularly good
example of what I’m talking about.)

In the spirit of the Salaita tweet, then, I will end with this. Anyone
who is fretting about antisemitism, about the fears and insecurities
of Jewish students on campuses, and all the other complaints about
antisemitic tropes that are sometimes carelessly expressed by those
reacting to the horror of Gaza — to them I say, “let’s cut to the
chase; if this is what’s occupying your concerns right now, in the
midst of a genocide being perpetrated by your own people, you’re an
awful human being!”

[%]

Post by NefeshBarYochai
Let's cut to the chase. If you're fretting about antisemitism and the
fears and insecurities of Jewish students in the middle of a genocide,
you're an awful human being.
https://mondoweiss.net/2024/07/if-you-support-israel-in-the-middle-of-a-genocide-youre-an-awful-person/
During the worst attack on Gaza before this one, in 2014, Steven
Salaita, a Palestinian professor of American Indian Studies, had a
tenured offer withdrawn by the University of Illinois over some
strongly worded tweets he posted concerning that attack. Soon after, I
published a piece in the New York Times blog The Stone (also see
here), concerning one of those tweets – it said “Let’s cut to the
chase: If you’re defending #Israel right now you’re an awful human
being”(11:46 PM – 8 Jul 2014).
I wasn’t addressing the obvious violation of academic freedom
represented by his case, nor the appropriateness of his moral outrage
at Israel’s actions – regarding those issues I was totally with him.
Instead, I considered whether I thought the claim in the tweet was, in
fact, true. Were defenders of Israel during this attack indeed “awful
human beings”?
Let’s set aside the obvious hyperbole of the statement and the fact
that, of course, most people, no matter their deplorable views, cannot
be simply summed up as “awful”; human character is a complicated
affair. What I take to be the point of the claim, however, is that if
someone, after the horrific punishment meted out by Israel on Gaza,
could still defend Israel, then this manifested a serious moral
character flaw.
Without completely rehearsing my answer to the question ten years ago,
briefly, it went like this. It’s important to distinguish between the
moral status of an action and the moral character of a person. As
applied to the 2014 Israeli attack, I argued that though Israel’s
actions were indeed morally atrocious, people of decent character
could still defend it given the surrounding social and informational
environment in which they lived. Given the nature of Western
(especially American) media, the standard assumptions of people’s
families and friends, etc., it’s quite understandable how good, decent
people might be misled into defending what are, in fact, morally
abominable actions. I then interpreted Salaita’s tweet as both
aspirational and interventionist. I saw it as aspirational in the
sense that it pointed to a world where people were sufficiently
well-informed by the media and their surrounding social environment so
that, in fact, only “an awful human being” would support Israel’s
actions. (The way I put it then was that the tweet wasn’t true, “but
it ought to be”). It was interventionist in the sense that he was
helping us to get to that world by modeling the reaction one ought to
have.
As I’ve watched Israel’s genocide unfold these past nine months and
seen so many political and media figures either outright defend Israel
or produce so-called “nuanced” criticisms laced with excuses, I’ve had
many occasions to think about Salaita’s tweet. Given the scale of the
current genocidal attack on Gaza, and the abundance of information
available from social media (and even the mainstream media, though
usually one has to ignore the framing), is it now true that only “an
awful human being” would defend Israel? This time, I think the case
for answering in the affirmative is quite strong.
One might ask at this point whether the question really matters. As I
am not a fan of “clean hands” politics, I don’t think one’s judgments
of moral character normally have clear consequences about how one
should behave politically. If the political calculation warrants it, I
will “hold my nose”, or get my “hands dirty” when required. For
example, though I indeed judge Joe Biden to be “an awful human being”,
I will vote for him to keep a much more awful and much more dangerous
human being from winning the election.
However, I do think this question of moral character matters a lot in
two arenas: what I’ll call “deliberation in the public sphere” and
local interpersonal relations. By the first, I have in mind the many
controversies we’re now seeing in a large variety of settings over how
to speak about Israel and Gaza. Organizations of every sort — whether
it be government bodies like city councils and school boards, or
non-governmental organizations like schools, universities, sports
associations, online communities, private businesses, etc. — are
dealing with questions about making public statements in the name of
the organization on Gaza and disciplining the kind of speech
concerning Gaza that takes place within the organizational spaces
(e.g. see this story). I mention this arena mainly to set it aside
here (but see this excellent discussion of the issue — and in the
spirit of full disclosure, the author is my daughter). The only point
I want to make here regarding the controversies taking place in these
public spaces over how to address Gaza is that this question of moral
character is playing an important role, if only implicitly. One might
think of it this way: where is the line between the demands of minimal
decency (not being an “awful human being”) and demands that are
clearly political? The case of Gaza 2023-24 is bringing this question
to the fore in unprecedented ways.
But it’s in the second arena, the realm of local interpersonal
relations, where I have experienced the effects of the Salaita claim
most deeply. Until recently I have been able to separate my political
commitment to Palestinian liberation from my personal relations. There
are many people, a number of them friends, who I knew felt quite
differently from me about Israel/Palestine, and yet toward whom I had
warm and friendly feelings. But now that’s changed — not completely,
but in important, and quite discernible ways. There are now many
people whose company I can no longer unequivocally enjoy, or, in some
cases, even tolerate.
In particular, I feel very differently about certain Jewish friends,
colleagues, and acquaintances. I’m thinking of people who actively
affirm their Jewish identity as an important part of their lives,
especially those who see Zionism, or some special connection to
Israel, as an important component in their sense of their Jewishness.
As I said above, in the past, I could look past this difference in our
views, but now, after Gaza 2023-24, I can’t any longer. I find that
all of my interactions with these folks are emotionally colored in a
way that prevents me from experiencing the kind of warm fellow-feeling
I used to feel in their company. I include here not only people
“defending Israel” straightforwardly (actually, I pretty much don’t
associate with people who do that), but primarily those who, with much
liberal hand-wringing and consternation, express their sorrow over the
loss of Palestinian life but then pivot to discussing the horrors of
October 7, the difficulty of dealing with terrorism, Israeli-Jewish
feelings of insecurity, and then, what really gets me going, the
worrisome increase in antisemitism.
I have recently spoken and written about the groundless charge that
the protest movement is infected with antisemitism, charges that are
taken for granted in many spaces (the political and media
establishment, for starters, but also most prominent Jewish
organizations — Jewish Voice for Peace and If Not Now being the
notable exceptions). My writing and speaking about this has been
mostly defensive, in the sense that I rebut the arguments that claim
to show how antisemitic the movement is, especially those that
conflate anti-Zionism with antisemitism. While I think publicly
rebutting these arguments is necessary — and I’m sure, unfortunately,
there will still be a need to do this often in the future — the
politically expedient, perhaps necessary, adoption of this defensive
mode has left me feeling frustrated and inadequate.
Here, then, is what I want to say to these Jewish friends and
acquaintances who fret about antisemitism, especially those who
perceive attacks on Israel as attacks on their identity. One way of
thinking about Jewish identity is to think of one’s relation to the
rest of the Jewish people as a kind of family relation. A people is
sort of like a very, very large family. Israel, the Jewish state, can
then be thought of as the family project. I think this is how many
Jews do feel about Israel, and it helps to explain their taking
criticism of Israel personally. However, while solidarity with, and
concern for, one’s family members is certainly a crucial part of
identifying with the family, so is taking responsibility for what
one’s family members do. If my children, say, were to engage in
morally atrocious behavior, my greatest concern wouldn’t be how people
reacted to me and my family. My primary concern would be to rectify
the wrong done, to the extent possible. So, in that vein, I ask, is
the very moment the Jewish “family project” is engaging in genocide
the morally appropriate time to worry about negative feelings
expressed about Jews? Wouldn’t a “mensch” devote all of their energy
to putting a stop to the family’s criminal behavior first, allying
with everyone fighting for that goal (as we see JVP and If Not Now
doing), and put aside one’s concerns about how some chants are phrased
and some tropes are expressed? (See this for a particularly good
example of what I’m talking about.)
In the spirit of the Salaita tweet, then, I will end with this. Anyone
who is fretting about antisemitism, about the fears and insecurities
of Jewish students on campuses, and all the other complaints about
antisemitic tropes that are sometimes carelessly expressed by those
reacting to the horror of Gaza — to them I say, “let’s cut to the
chase; if this is what’s occupying your concerns right now, in the
midst of a genocide being perpetrated by your own people, you’re an
awful human being!”

i told you not to be stupid you moron

[dolf]

WE MUST RESPOND TO THIS UNACCOUNTABLE AMERICAN RELIGIOUS HATRED WHICH HAS
NO MORE POSSIBILITY FOR REDEMPTION GIVEN A LACK OF RESPECT FOR GRACES GIVEN
RELATED TO 11 SEPTEMBER 2001 -- THIS IS A MOST GRIEVOUS SIN WHICH CAN NEVER
BE FORGIVEN ...

<http://www.grapple369.com/Groundwork/Islamic%20Declaration%20of%20Belief.pdf.

It would reasonably appear given this linguistic / temporal coefficient
[HEBREW / GREEK: 24 x 7 x 13 x 49 = 294 x 364 = 6J as 107016 days / 293 =
365.2423 solar tropical year] that you could also utilise the same
methodology for ARABIC script to obtain the requisite pragma selectors.

6 days x 28 x 13 (or 28 x #78) = #2184 x 49 = 6J (294 x 364 days or 293 x
365.2423 tropical years)

We are here talking about "THE DIETY" as ALLAH not being the same GOD as
PLEROMA / AEONS -- Since the foundation of the world is a JEWISH (world to
come) / CHRISTIAN belief. As a #205 - TENET OF BELIEF substantiated by
COGITO: #60 - ACCUMULATION (CHI) - 𝍁積 = #511 as [#41, #41, #41, #41, #41]
relating to the temporality #400 (x 365.2423 [7 x 24 x 13 x 49 / 293 years
or 6J as 294 x 364 days] = 146,097 days) % 22 = 17 SEPTEMBER [... OBELISK /
BENBEN STONE / PYRAMIDION ...] #6000 years % 22 = 13 SEPTEMBER 2001.

#592 - ONTIC CHECKSUM TOTAL: #170 as [#9, #5, #70, #300, #8, #200] /
#962 - ONTIC CHECKSUM TOTAL: #170 as [#9, #5, #70, #300, #8, #300, #70,
#200] = theótēs (G2320): {UMBRA: #592 % #41 = #18} 1) *DEITY*; 1a) the
state of being God, Godhead;

"BEWARE LEST ANY MAN SPOIL YOU THROUGH PHILOSOPHY AND VAIN DECEIT, AFTER
THE TRADITION OF MEN, AFTER THE RUDIMENTS OF THE WORLD, AND NOT AFTER
CHRIST. FOR IN HIM DWELLETH ALL THE *FULNESS*-G4138 OF THE *GODHEAD*-G2320
BODILY. AND YE ARE COMPLETE IN HIM, WHICH IS THE HEAD OF ALL PRINCIPALITY
AND POWER:" [Colossians 2:8-10]

YOUTUBE: "GREGORIAN - GLORIA - LIVE IN BERLIN 2016"

#1059 as [#80, #30, #8, #100, #800, #40, #1] = plḗrōma (G4138): {UMBRA:
#1059 % #41 = #34} 1) that which is (has been) filled; 1a) a ship inasmuch
as it is filled (i.e. manned) with sailors, rowers, and soldiers; 1b) in
the NT, the body of believers, as that which is *FILLED* *WITH* *THE*
*PRESENCE*, *POWER*, *AGENCY*, riches of God and of Christ; 2) that which
fills or with which a thing is filled; 2a) of those things which a ship is
filled, freight and merchandise, sailors, oarsmen, soldiers; 2b)
completeness or fulness of time; 3) fulness, abundance; 4) *A*
*FULFILLING*, *KEEPING*;

<https://x.com/nypost/status/1809294585786519761>

X:TWITTER (@nypost) @ 0433 HOURS ON 6 JULY 2024: "Independent presidential
candidate ROBERT F. KENNEDY Jr. made a bizarre statement Friday, announcing
he “won’t take sides” on the conspiracies surrounding the 11 SEPTEMBER,
2001, terror attacks if he got into the Oval Office, and instead would push
for “transparency” surrounding that horrible day.

“My take on 9/11: It’s hard to tell what is a conspiracy theory and what
isn’t. But conspiracy theories flourish when the government routinely lies
to the public,” Kennedy wrote in a post on X.

“As President I won’t take sides on 9/11 or any of the other debates. But I
can promise is that I will open the files and usher in a new era of
transparency,” the third-party candidate added."

<https://nypost.com/2024/07/05/us-news/rfk-jr-says-he-wont-take-sides-on-9-11-conspiracies-if-elected-president/>

<Loading Image...>

[IMAGES (left): Saudi national OMAR AL-BAYOUMI recorded a video in
Washington for several days in 1999 as taken within 90 days of the time
when senior al Qaeda planners were deciding on 9/11 targets. The footage
shows entrances and exits of the U.S. Capitol along with security posts and
a model of the building. At one point, he points out the Washington
Monument and says he'll go there and "report to you in detail what is
there." He also notes the airport is nearby.

The Washington Monument is an obelisk on the National Mall in Washington,
D.C., built to commemorate George Washington, a Founding Father of the
United States, victorious commander-in-chief of the Continental Army from
1775 to 1783 in the American Revolutionary War, and the first President of
the United States from 1789 to 1797. Standing east of the Reflecting Pool
and the Lincoln Memorial, the monument is made of bluestone gneiss for the
foundation and of granite for the construction.

Ottoman Sultan Abdul Mejid I donated $30,000 toward the construction of the
Washington monument. The Sultans' donation was the largest single donation
toward the building of the Washington Monument. The Sultan's intention was
to bridge peace between the Ottomans and the Americans. The stone
containing the Turkish inscriptions commemorating this event is on the
190-foot (58 m) level. The abbreviated translation of the inscriptions
states, "SO AS TO STRENGTHEN THE FRIENDSHIP BETWEEN THE TWO COUNTRIES.
ABDUL-MEJID KAHN HAS ALSO HAD HIS NAME WRITTEN ON THE MONUMENT TO
WASHINGTON." It combines the works of two eminent calligraphers: an
imperial tughra by Mustafa Rakım's student Haşim Efendi, and an inscription
in jalī ta'līq script by Kazasker Mustafa Izzet Efendi, the calligrapher
who wrote the giant medallions at Hagia Sophia in Istanbul.

#1383 - MALE CHECKSUM TOTAL: #129 as [#5, #20, #50, #8, #500, #800] =
eknḗphō (G1594): {UMBRA: #1383 % #41 = #30} 1) to *RETURN* *TO* *ONE'S*
*SELF* *FROM* *DRUNKENNESS*, *BECOME* *SOBER*; 2) metaph. to return to
soberness of mind;

Many of the stones donated for the monument carried inscriptions that did
not commemorate George Washington. For example, one from the Templars of
Honour and Temperance stated "WE WILL NOT MAKE, BUY, SELL, OR USE AS A
BEVERAGE, ANY SPIRITOUS OR MALT LIQUORS, WINE, CIDER, OR ANY OTHER
ALCOHOLIC LIQUOR."  George Washington himself had owned a whiskey
distillery which operated at Mount Vernon after he left the presidency.

#90 - DEME CHECKSUM TOTAL: #82 as [#2, #80, #8] = pach (H6341): {UMBRA: #88
% #41 = #6} 1) bird trap, trap, snare; 1a) bird trap (literal); 1b) *OF*
*CALAMITIES*, *PLOTS*, *SOURCE* *OR* *AGENT* *OF* *CALAMITY* (fig.); 2)
*PLATE* (*OF* *METAL*);

The cornerstone was a 24,500-pound (11,100 kg) marble block 2.5 feet (0.76
m) high and 6.5 feet (2.0 m) square with a large hole for a zinc case
filled with memorabilia. The hole was covered by a *COPPER* *PLATE*
inscribed with the date of the Declaration of Independence (4 JULY 1776),
the date the cornerstone was laid (4 JULY 1848), and the names of the
managers of the Washington National Monument Society. The memorabilia in
the zinc case included items associated with the monument, the city of
Washington, the national government, state governments, benevolent
societies, and George Washington, plus miscellaneous publications, both
governmental and commercial, a coin set, and a Bible, totalling 73 items or
collections of items, as well as 71 newspapers containing articles relating
to George Washington or the monument.

#1258 - FEME CHECKSUM TOTAL: #205 as [#2, #200, #20, #6, #400, #10, #20,
#600] = Bᵉrâkâh (H1293): {UMBRA: #227 % #41 = #22} 1) blessing; 2) (source
of) blessing; 3) blessing, prosperity; 4) blessing, *PRAISE* *OF* *GOD*; 5)
a gift, present; 6) treaty of peace;

The Washington Monument is a hollow Egyptian-style stone obelisk with a
500-foot-tall (152.4 m) column surmounted by a 55-foot-tall (16.8 m)
pyramidion. Its walls are 15 feet (4.6 m) thick at its base and 1+1⁄2 feet
(0.46 m) thick at their top. The marble pyramidion's walls are 7 inches (18
cm) thick, supported by six arches: two between opposite walls, which cross
at the center of the pyramidion, and four smaller arches in the corners.
The top of the pyramidion is a large, marble capstone with a small
aluminium pyramid at its apex, with inscriptions on all four sides. In
OCTOBER 2007, it was discovered that the display of this replica was
positioned so that the *LAUS* *DEO* (Latin for "praise be to God")
inscription could not be seen and *LAUS* *DEO* was omitted from the placard
describing the apex. The National Park Service rectified the omission by
creating a new display.

#205 as [#10, #90, #100, #5] = yᵉtsuqâh (H3333): {UMBRA: #205 % #41 = #41}
1) a *CASTING* (*OF* *METAL*);

The building of the monument proceeded quickly after Congress had provided
sufficient funding. In four years, it was completed, with the 100-ounce
(2.83 kg) aluminium apex / lightning-rod being put in place on 6 DECEMBER
1884. The apex was the largest single piece of aluminium *CAST* at the
time, when aluminium commanded a price comparable to silver. Two years
later, the Hall–Héroult process made aluminium easier to produce and the
price of aluminium plummeted, though it should have provided a lustrous,
non-rusting apex. The monument opened to the public on 9 OCTOBER, 1888.
<https://en.wikipedia.org/wiki/Washington_Monument>

#60 - 𝍁積 = #511
COGITO: [#41, #41, #41, #41, #41] as #60 - ACCUMULATION (CHI)
RANGE: noon 13 to 17 SEPTEMBER
ANKH: #400 (x [24 x 7 x 13 x 49 / 293 = 365.2423] % 22) = 17 SEPTEMBER |
#6000 % 22 = 13 SEPTEMBER 2001 | #8800 % 22 = #TAU

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:60>

[#41 {@1: Sup: 41 - RESPONSE: YING (#41); Ego: 41 - RESPONSE: YING (#41)}
#41 {@2: Sup: 1 - CENTRE: CHUNG (#42); Ego: 41 - RESPONSE: YING (#82 - MALE
DEME IS UNNAMED {%11})}
#41 {@3: Sup: 42 - GOING TO MEET: YING (#84 - I AM NOT A MAN OF VIOLENCE
{%2}); Ego: 41 - RESPONSE: YING (#123)}
#41 {@4: Sup: 2 - FULL CIRCLE: CHOU (#86 - I AM NOT A ROBBER OF FOOD
{%10}); Ego: 41 - RESPONSE: YING (#164)}
#41] {@5: Sup: 43 - ENCOUNTERS: YU (#129); Ego: 41 - RESPONSE: YING (#205)}

TELOS TOTAL: #205
ONTIC CHECKSUM TOTAL: #170
DEME CHECKSUM TOTAL: #82

#89 - DEME CHECKSUM TOTAL: #82 as [#2, #80, #7] = pâz (H6337): {UMBRA: #87
% #41 = #5} 1) refined or pure *GOLD*;

#691 - FEME CHECKSUM TOTAL: #205 as [#5, #80, #200, #6, #400] = pârâh
(H6510): {UMBRA: #285 % #41 = #39} 1) cow, *HEIFER*;

To put it succinctly as a fable, whether MOSES one day as a child at play
in Pharaoh's Royal Courts whilst chasing pet BENNU BIRDS [image (right) is
(c) Kazuma Kaneko] around an OBELISK (ie. BENBEN stone which is also known
as a pyramidion is the top stone of the Egyptian pyramid) and then being
overcome with flatulence resulting in a cataclysm -- causing a maelstrom
within SAUDI ARABIA which was not unlike SODOM / GOMORRAH that to this day
they scarcely speak of it.

#400 % 22 = 17 SEPTEMBER

...

#6000 % 22 = 13 SEPTEMBER 2001 <-- #60 - 𝍁積 = #511 as [#1, #60, #50, #400]
= ʼÂçᵉnath (H621): {UMBRA: #511 % #41 = #19} 0) Asenath = 'belonging to the
goddess *NEITH*'; 1) the wife of Joseph;

...

#8800 % 22 = #TAU as REPRISE OF INFINITE LOOP

That the notion ALLAH has an etymology from Arabic اللّٰه (allāh),
contraction of #31 - اَل (al-, “the”) + #36 - إِلَه (ʔilah, “deity”);
cognate with the Aramaic אלה (aláh) and אלהא (aláhâ)

‎[ا , {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)}
‎ل] {@2: Sup: 31 - PACKING: CHUANG (#32); Ego: 30 - BOLD RESOLUTION: YI
(#31)}

#31 as [#1, #30] = ʼal (H408): {UMBRA: #31 % #41 = #31} 1) not, no, nor,
neither, nothing (as wish or preference); 1a) do not, let not (with a
verb); 1b) let there not be (with a verb understood); 1c) not, no (with
substantive); 1d) nothing (as substantive);

#31 as [#1, #30] = ʼêl (H410): {UMBRA: #31 % #41 = #31} 1) god, god-like
one, mighty one; 1a) mighty men, men of rank, mighty heroes; 1b) angels;
1c) *GOD*, *FALSE* *GOD*, (*DEMONS*, *IMAGINATIONS*); 1d) *GOD*, *THE*
*ONE* *TRUE* *GOD*, *JEHOVAH*; 2) mighty things in nature; 3) strength,
power;

‎[ا , {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)}
‎ل , {@2: Sup: 31 - PACKING: CHUANG (#32); Ego: 30 - BOLD RESOLUTION: YI
(#31)}
‎ه] {@3: Sup: 36 - STRENGTH: CH'IANG (#68 - I DO NOT THAT WHICH OFFENDETH
THE GOD OF MY DOMAIN {%42}); Ego: 5 - KEEPING SMALL: SHAO (#36)}

#36 as [#1, #30, #5] /
#472 as [#30, #5, #1, #30, #400, #6] = ʼâlâh (H422): {UMBRA: #36 % #41 =
#36} 1) to swear, curse; 1a) (Qal); 1a1) to swear, *TAKE* *AN* *OATH*
(*BEFORE* *GOD*); 1a2) *TO* *CURSE*; 1b) (Hiphil); 1b1) to put under oath,
adjure; 1b2) to put under a curse;

<https://x.com/uz_khawaja/status/1808772370137821371>

X:TWITTER (@Uz_Khawaja) @ 1758 HOURS ON 4 JULY 2024: "As a Muslim who grew
up in Western Sydney I find this comment from someone who is running for PM
an absolute disgrace. Bigotry at its finest. Fuelling Islamophobia from the
very top."

#195 as [#30, #100, #30, #30, #5] = qᵉlâlâh (H7045): {UMBRA: #165 % #41 =
#1} 1) *CURSE*, *VILIFICATION*, *EXECRATION*;

DOLF @ 1900 HOURS ON 5 JULY 2024: "We have elsewhere commented on
@Uz_Khawaja's DEPRAVED AND DELUSIONAL DIATRIBE AS SLANDER UPON ISLAMOPHOBIA
- we are here talking about "THE DIETY" as ALLAH not being the same GOD as
PLEROMA / AEONS -- Since the foundation of the world is JEWISH (world to
come) / CHRISTIAN belief."

#832 - MALE CHECKSUM TOTAL: #155 as [#50, #300, #2, #70, #400, #10] =
shâbaʻ (H7650): {UMBRA: #372 % #41 = #3} 1) to swear, adjure; 1a) (Qal)
sworn (participle); 1b) (Niphal); 1b1) to swear, take an oath; 1b2) to
swear (of Jehovah by Himself); 1b3) *TO* *CURSE*; 1c) (Hiphil); 1c1) to
cause to take an oath; 1c2) to adjure;

"THEN JESUS WENT THENCE, AND DEPARTED INTO THE COASTS OF TYRE AND SIDON.
AND, BEHOLD, A WOMAN OF *CANAAN*-G5478 CAME OUT OF THE SAME COASTS, AND
*CRIED* UNTO HIM, SAYING, HAVE *MERCY* ON ME, O *LORD*, THOU *SON* *OF*
*DAVID*; MY *DAUGHTER* IS GRIEVOUSLY *VEXED* WITH A *DEVIL*.

#984 - ONTIC CHECKSUM TOTAL: #170 as [#600, #1, #50, #1, #1, #50, #1, #10,
#70, #200] = Chanaanaîos (G5478): {UMBRA: #984 % #41 = #41} 1) Canaanite,
the name of the ancient inhabitants of Palestine before its conquest by the
Israelites; 2) in Christ's time: a Phoenician;

#965 - SHEM HAMEPHORASH as [#400, #80, #70, #40, #5, #50, #5, #10, #300,
#5] = hypoménō (G5278): {UMBRA: #1445 % #41 = #10} 1) to remain; 1a) to
tarry behind; 2) to remain i.e. abide, not recede or flee; 2a) *TO*
*PRESERVE*: *UNDER* *MISFORTUNES* *AND* *TRIALS* *TO* *HOLD* *FAST* *TO*
*ONE'S* *FAITH* *IN* *CHRIST*; 2b) to endure, bear bravely and calmly: ill
treatments;

Jiā nán (迦南): Canaan (in Biblical Palestine)

Shì jiā móu ní (釋迦牟尼): Siddhartha Gautama (563-485 BC), the historical
Buddha and founder of Buddhism

Shì jiā (釋迦): abbreviation for Shì jiā móu ní (釋迦牟尼): Sakyamuni Buddha

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:釋>

[#21, #22]

shì (釋): 1. *TO* *RELEASE*; *TO* *SET* *FREE*, 2. to explain; to interpret,
3. to remove; to dispel; to clear up, 4. to give up; to abandon, 5. to put
down, 6. to resolve, 7. to melt, 8. Śākyamuni, 9. Buddhism, 10. Śākya;
Shakya, 11. pleased; glad

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:迦>

[#42]

jiā (迦): 1. ka

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:南>

[#68]

nán (南): 1. south, 2. nan, 3. southern part, 4. southward

#153 = [#21, #22, #42, #68]

PLEROMA LIGHT EMANATIONS / TEMPORAL REFLECTIONS (#75 - FAILURE (SHIH) / #62
- DOUBT (YI))
The #965 - SHEM HAMEPHORASH (Hebrew: שֵׁם הַמְּפֹרָשׁ) meaning "the
explicit name," which we have assigned to the #71 - DOMINION ARRAY (#77 -
COMPLIANCE (HSUN) / #37 - PURITY (TS'UI)) TEMPORAL BOUNDARY is originally a
Tannaitic term describing the Tetragrammaton.

In Kabbalah, it may refer to a name of God composed of either 4, 12, 22,
42, or 72 letters (or triads of letters), the latter version being the most
common. The 72-fold name is highly important to Sefer Raziel HaMalakh. It
is derived from [Exodus 14:19–21], read boustrophedonically to produce 72
names of three letters. This method was explained by Rashi, (b. Sukkah
45a), as well as in Sefer HaBahir (c. 1150~1200). Kabbalist legends state
that the 72-fold name was used by Moses to cross the Red Sea, and that it
could grant later holy men the power to *CAST* *OUT* *DEMONS*, *HEAL* *THE*
*SICK*, prevent natural disasters, and even kill enemies.

SHEM HAMEPHORASH FIGURES IN THE LEGEND OF THE #79 - *GOLEM* [גּוֹלֶם], AN
ANIMATED ANTHROPOMORPHIC BEING IN JEWISH FOLKLORE THAT IS CREATED ENTIRELY
FROM INANIMATE MATTER (USUALLY CLAY OR MUD). THE EARTHEN FIGURE IS THEN
ANIMATED BY SAYING THE SHEM HAMEPHORASH OVER IT.

#246 - SATOR as [#40, #200, #1, #5] /
#296 as [#40, #200, #1, #10, #5, #40] = marʼeh (H4758): {UMBRA: #246 % #41
= #41} 1) sight, appearance, vision; 1a) sight, phenomenon, spectacle,
appearance, vision; 1b) what is seen; 1c) a vision (supernatural); 1d)
sight, vision (*POWER* *OF* *SEEING*);

    #316 - NOUMENON RESONANCE FOR 7 JULY 2024 as [#6, #10, #90, #200, #10]
/
#300 as [#10, #90, #200] = yâtsur (H3338): {UMBRA: #300 % #41 = #13} 1)
forms, members (of the body);

    #160 - NOUMENON RESONANCE FOR 7 JULY 2024 as [#90, #30, #40] /
#120 as [#90, #30] = tsêl (H6738): {UMBRA: #120 % #41 = #38} 1) *SHADOW*,
shade; 1a) shadow (on dial); 1b) shadow, shade (as protection); 1c)
*SHADOW* (*SYMBOLIC* *OF* *TRANSITORINESS* *OF* *LIFE*);

#296 as [#90, #30, #30, #80, #6, #50, #10] = Tsᵉlelpôwnîy (H6753): {UMBRA:
#301 % #41 = #14} 0) Hazelelponi = '*FACING* *THE* *SHADE*'; 1) sister of
the sons of Etam in the genealogies of Judah;

   #160 as [#90, #30, #30, #10] /
#150 as [#90, #30, #30] = tsêlel (H6752): {UMBRA: #150 % #41 = #27} 1)
shadow, shade; 1a) shadow (on dial); 1b) shadow, shade (as protection); 1c)
*SHADOW* (*SYMBOLIC* *OF* *TRANSITORINESS* *OF* *LIFE*);

#135 as [#80, #50, #5] = pânâh (H6437): {UMBRA: #135 % #41 = #12} 1) to
turn; 1a) (Qal); 1a1) to turn toward or from or away; 1a2) *TO* *TURN*
*AND* *DO*; 1a3) to turn, decline (of day); 1a4) to turn toward, approach
(of evening); 1a5) to turn and look, look, look back or at or after or for;
1b) (Piel) to turn away, put out of the way, make clear, clear away; 1c)
(Hiphil); 1c1) to turn; 1c2) to make a turn, show signs of turning, turn
back; 1d) (Hophal) to be turned back;

The word golem occurs once in the Bible, in [Psalm 139:16], which uses the
word גלמי (golmi; 'my golem', 'my light form', 'raw material') to connote
the unfinished human being (ie. however "ALL MY *MEMBERS*-H3338 ARE AS A
*SHADOW*-H6738." [Job 17:7] is a then comparison to "IN CHRIST DWELLETH ALL
THE *FULLNESS*-G4138 OF THE *GODHEAD*-G2320 BODILY." [Colossians 2:8-10])
before God's eyes. The Mishnah uses the term to refer to someone who is
unsophisticated: "Seven characteristics #296 = [#44, #30, #42, #77, #18,
#37, #48] are in an uncultivated person, and seven in a learned one" (שבעה
דברים בגולם).

In Modern Hebrew, golem is used to mean 'dumb', 'helpless', or 'pupa'.
Similarly, it is often used today as a metaphor for a mindless lunk or
other entity that serves a man under controlled conditions, but is hostile
to him in other circumstances. Golem passed into Yiddish as goylem, meaning
someone who is lethargic or in a
stupor.<https://en.wikipedia.org/wiki/Golem>

‎[ג, {@1: Sup: 3 - MIRED: HSIEN (#3); Ego: 3 - MIRED: HSIEN (#3)}
‎ו, {@2: Sup: 9 - BRANCHING OUT: SHU (#12); Ego: 6 - CONTRARIETY: LI (#9)}
‎ל, {@3: Sup: 39 - RESIDENCE: CHU (#51); Ego: 30 - BOLD RESOLUTION: YI
(#39)}
‎מ] {@4: Sup: 79 - DIFFICULTIES: NAN (#130 - I AM NOT EVIL MINDED {%3});
Ego: 40 - LAW / MODEL: FA (#79)}

TELOS TOTAL: #79 as [#10, #4, #5, #10, #50] = horáō (G3708): {UMBRA: #971 %
#41 = #28} 1) *TO* *SEE* *WITH* *THE* *EYES*; 2) to see with the mind, to
perceive, know; 3) to see, i.e. become acquainted with by experience, to
experience; 4) to see, to look to; 4a) to take heed, beware; 4b) to care
for, pay heed to; 5) I was seen, showed myself, appeared;

ONTIC CHECKSUM TOTAL: #130

#299 - MALE CHECKSUM TOTAL: #130 as [#5, #40, #200, #4, #10, #40] = mârad
(H4775): {UMBRA: #244 % #41 = #39} 1) to rebel, revolt, be rebellious; 1a)
(Qal) *TO* *REBEL*, *REVOLT*; 1a1) *AGAINST* *HUMAN* *KING*; 1a2) *AGAINST*
*GOD*; 1a3) *AGAINST* *LIGHT* (POETIC);

#79 - FEME CHECKSUM TOTAL: #79 as [#2, #7, #30, #30, #10] = zâlal (H2151):
{UMBRA: #67 % #41 = #26} 1) to be worthless, be vile, be insignificant, be
light; 1a) (Qal); 1a1) *TO* *BE* *WORTHLESS*, *BE* *INSIGNIFICANT*; 1a2) to
make light of, squander, be lavish with; 1b) to shake, tremble, quake; 1b1)
(Niphal) to shake, quake;

#454 - ONTIC CHECKSUM TOTAL: #130 as [#8, #40, #6, #400] /
#456 as [#2, #8, #40, #400, #6] /
#460 - ONTIC CHECKSUM TOTAL: #130 as [#6, #8, #40, #400, #6] = chêmâh
(H2534): {UMBRA: #53 % #41 = #12} 1) *HEAT*, *RAGE*, *HOT* *DISPLEASURE*,
*INDIGNATION*, *ANGER*, *WRATH*, poison, bottles; 1a) heat; 1a1) fever;
1a2) *VENOM*, *POISON* (fig.); 1b) burning anger, rage;

"FOR THEIR ROCK IS NOT AS OUR ROCK, EVEN OUR ENEMIES THEMSELVES BEING
JUDGES. FOR THEIR VINE IS OF THE VINE OF SODOM, AND OF THE FIELDS OF
GOMORRAH: THEIR GRAPES ARE GRAPES OF GALL, THEIR CLUSTERS ARE BITTER: THEIR
WINE IS THE *POISON*-H2534 *OF* *DRAGONS*, *AND* *THE* *CRUEL* *VENOM* *OF*
*ASPS*. IS NOT THIS LAID UP IN STORE WITH ME, AND SEALED UP AMONG MY
*TREASURES*-H214?" [Deuteronomy 32:31-34]

#292 - ONTIC CHECKSUM TOTAL: #130 as [#6, #10, #100, #90, #80, #6] =
qâtsaph (H7107): {UMBRA: #270 % #41 = #24} 1) to be displeased, be angry,
fret oneself, be wroth; 1a) (Qal) *TO* *BE* *WROTH*, *TO* *BE* *FULL* *OF*
*WRATH*, *TO* *BE* *FURIOUS*; 1b) (Hiphil) to provoke to wrath or anger;
1c) (Hithpael) to put oneself in a rage, anger oneself;

#292 - ONTIC CHECKSUM TOTAL: #130 as [#2, #100, #90, #80, #20] = qetseph
(H7110): {UMBRA: #270 % #41 = #24} 1) *WRATH*, *ANGER*; 1a) of God; 1b) of
man; 2) splinter, twig, broken twig; 2a) meaning dubious;

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:5>

#5 - 𝌊少 = #456
COGITO: [#60, #45, #5, #21, #11] as #5 - KEEPING SMALL (SHAO)
RANGE: 09 to noon 13 JANUARY

[#60 {@1: Sup: 60 - ACCUMULATION: CHI (#60); Ego: 60 - ACCUMULATION: CHI
(#60)}
#45 {@2: Sup: 24 - JOY: LE (#84 - I AM NOT A MAN OF VIOLENCE {%2}); Ego: 45
- GREATNESS: TA (#105)}
#5 {@3: Sup: 29 - DECISIVENESS: TUAN (#113); Ego: 5 - KEEPING SMALL: SHAO
(#110 - MALE DEME IS UNNAMED {%30})}
#21 {@4: Sup: 50 - VASTNESS / WASTING: T'ANG (#163); Ego: 21 - RELEASE:
SHIH (#131)}
#11] {@5: Sup: 61 - EMBELLISHMENT: SHIH (#224); Ego: 11 - DIVERGENCE: CH'A
(#142)}

TELOS TOTAL: #142
ONTIC CHECKSUM TOTAL: #84
DEME CHECKSUM TOTAL: #110

#41 (THESIS) - PRINCIPLE OF EMANATION / FORMULA OF UNIVERSAL LAW (REMEMBER
THE SABBATH)

#82 (ANTI-THESIS) - TERMS OF COMPLIANCE / FORMULA OF HUMANITY (HONOUR
PARENTS)

#123 (SYNTHESIS) - JUDGEMENT SENSIBILITY / FORMULA OF AUTONOMY (DO NOT
KILL) <-- DOMINION #65 + #41 + #17 = #123 SCHEMA IMPETUS

#164 (PROGRESSION) - PRINCIPLE OF MATERIALITY / PROGRESSION OF INDIVIDUAL
PHENOMENON (AVOID HETERONOMY AGAINST AUTONOMY) / #328 - TRANSFORMATIONAL
PROTOTYPE

#613 - ONTIC CHECKSUM TOTAL: #84 as [#2, #400, #6, #200, #5] /
#619 - ONTIC CHECKSUM TOTAL: #84 as [#6, #2, #400, #6, #200, #5] /
#1024 - ONTIC CHECKSUM TOTAL: #84 as [#2, #400, #6, #200, #400, #10, #6] =
tôwrâh (H8451): {UMBRA: #611 % #41 = #37} 1) law, direction, instruction;
1a) instruction, direction (human or divine); 1a1) body of prophetic
teaching; 1a2) instruction in Messianic age; 1a3) body of priestly
direction or instruction; 1a4) body of legal directives; 1b) law; 1b1) law
of the burnt offering; 1b2) of special law, codes of law; 1c) custom,
manner; 1d) the Deuteronomic or Mosaic Law;

#205 (SYNTHESIS) - PRINCIPLE OF PERSISTENCE / #369 - HUMAN DISCRIMINATING
NORM (probity: DO NOT STEAL)

#246 (ANTI-THESIS) - UTTERANCE; ACTIONS / #410 - OBLIGATING NORM (rules
based: BEAR NO FALSE WITNESS)

#287 (THESIS) - NECESSITY (LAW OF DUTY) / #451 - MANIFESTING NORM (right or
privilege: DO NOT COVET) <-- *EXISTENTIAL* *VARIANCE* *TO* PRAXIS* *OF*
*RATIONALITY*

#84 - ONTIC CHECKSUM TOTAL: #84 as [#4, #40, #40] /
#56 - DEME CHECKSUM TOTAL: #110 as [#2, #4, #40, #10] /
#556 - DEME CHECKSUM TOTAL: #110 as [#2, #4, #40, #10, #500] = dâm (H1818):
{UMBRA: #44 % #41 = #3} 1) *BLOOD*; 1a) of wine (fig.);

"AND SHED INNOCENT *BLOOD*-H1818, EVEN THE *BLOOD*-H1818 OF THEIR SONS AND
OF THEIR DAUGHTERS, WHOM THEY SACRIFICED UNTO THE IDOLS OF CANAAN: AND THE
LAND WAS POLLUTED WITH *BLOOD*-H1818. THUS WERE THEY DEFILED WITH THEIR OWN
WORKS, AND WENT A WHORING WITH THEIR OWN INVENTIONS.
THEREFORE WAS THE WRATH OF THE LORD KINDLED AGAINST HIS PEOPLE, INSOMUCH
THAT HE ABHORRED HIS OWN INHERITANCE. AND HE GAVE THEM INTO THE HAND OF THE
HEATHEN; AND THEY THAT HATED THEM RULED OVER THEM. THEIR ENEMIES ALSO
OPPRESSED THEM, AND THEY WERE BROUGHT INTO SUBJECTION UNDER THEIR HAND.
MANY TIMES DID HE DELIVER THEM; BUT THEY PROVOKED HIM WITH THEIR COUNSEL,
AND WERE BROUGHT LOW FOR THEIR INIQUITY.
"NEVERTHELESS HE REGARDED THEIR AFFLICTION, WHEN HE HEARD THEIR CRY: AND HE
REMEMBERED FOR THEM HIS COVENANT, AND REPENTED ACCORDING TO THE MULTITUDE
OF HIS MERCIES. HE MADE THEM ALSO TO BE PITIED OF ALL THOSE THAT CARRIED
THEM CAPTIVES. SAVE US, O LORD OUR GOD, AND GATHER US FROM AMONG THE
HEATHEN, TO GIVE THANKS UNTO THY HOLY NAME, AND TO TRIUMPH IN THY PRAISE.
BLESSED BE THE LORD GOD OF ISRAEL FROM EVERLASTING TO EVERLASTING: AND LET
ALL THE PEOPLE SAY, AMEN. PRAISE YE THE LORD." [Psalm 106:38-48]

APPRAISAL #6: The small cup is filled to the brim. (少持滿)
Once full, it later topples. (今盛後傾)
FATHOMING #6: The small cup kept full (少持滿)
MEANS: How can it be worth filling? (何足盛也)

shǎo (少): 1. few, 2. to decrease; to lessen; to lose, 3. slightly;
somewhat, 4. to be inadequate; to be insufficient, 5. to be less than, 6.
to despise; to scorn; to look down on, 7. short-term, 8. infrequently, 9.
slightly; somewhat, 10. young, 11. youth, 12. a youth; a young person, 13.
Shao

chí (持): Ibid.

mǎn (滿): 1. full, 2. to be satisfied, 3. to fill, 4. conceited, 5. to reach
(a time); to expire, 6. whole; entire, 7. completely, 8. Manchu, 9. very,
10. Man

jīn (今): 1. today; present; now, 2. Jin, 3. modern

chéng (盛): 1. to fill, 2. Sheng, 3. abundant; flourishing, 4. to contain,
5. a grain offering, 6. dense, 7. large scale, 8. extremely

hòu (後): 1. after; later, 2. empress; queen, 3. *SOVEREIGN*, 4. behind, 5.
*THE* *GOD* *OF* *THE* *EARTH*, 6. late; later, 7. arriving late, 8.
*OFFSPRING*; *DESCENDANTS*, 9. to fall behind; to lag, 10. behind; back,
11. then, 12. mother of the designated heir; mother of the crown prince,
13. Hou, 14. after; behind, 15. following, 16. to be delayed, 17. to
abandon; to discard, 18. feudal lords, 19. Hou

qīng (傾): 1. *TO* *OVERTURN*; *TO* *COLLAPSE*; to lean; to tend; to
incline; to pour out

"BUT SOLOMON WAS BUILDING HIS OWN HOUSE THIRTEEN YEARS, AND HE FINISHED ALL
HIS HOUSE... "AND IT WAS AN HAND BREADTH THICK, AND THE *BRIM*-H8193
THEREOF WAS WROUGHT LIKE THE *BRIM*-H8193 OF A CUP, WITH FLOWERS OF LILIES:
IT CONTAINED TWO THOUSAND BATHS." [1Kings 7:1, 26]

#121 - MALE CHECKSUM TOTAL: #224 as [#1, #30, #40, #10, #40] = ʼâlam
(H481): {UMBRA: #71 % #41 = #30} 1) to bind; 1a) (Niphal); 1a1) *TO* *BE*
*DUMB*; 1a2) to be bound; 1b) (Piel) binding (part.);

#624 - MALE CHECKSUM TOTAL: #224 as [#6, #2, #200, #10, #400, #6] = bᵉrîyth
(H1285): {UMBRA: #612 % #41 = #38} 1) covenant, alliance, pledge; 1a)
between men; 1a1) treaty, alliance, league (man to man); 1a2) constitution,
ordinance (monarch to subjects); 1a3) agreement, pledge (man to man); 1a4)
alliance (of friendship); 1a5) alliance (of marriage); 1b) between God and
man; 1b1) alliance (of friendship); 1b2) covenant (divine ordinance with
signs or pledges); 1c) (phrases); 1c1) covenant making; 1c2) covenant
keeping; 1c3) covenant violation;

#126 - MALE CHECKSUM TOTAL: #224 as [#30, #40, #30, #1, #20, #5] = mᵉlâʼkâh
(H4399): {UMBRA: #96 % #41 = #14} 1) occupation, work, business; 1a)
occupation, business; 1b) property; 1c) work (something done or made); 1d)
workmanship; 1e) service, use; 1f) public business; 1f1) political; 1f2)
religious;

#385 - FEME CHECKSUM TOTAL: #142 as [#300, #80, #5] = sâphâh (H8193):
{UMBRA: #385 % #41 = #16} 1) lip, language, speech, shore, bank, brink,
*BRIM*, side, edge, border, binding; 1a) lip (as body part); 1b) language;
1c) edge, shore, *BANK* (*OF* *CUP*, sea, river, etc);

#709 - FEME CHECKSUM TOTAL: #142 as [#2, #1, #6, #90, #200, #400, #10] =
ʼôwtsâr (H214): {UMBRA: #297 % #41 = #10} 1) *TREASURE*, storehouse; 1a)
treasure (gold, silver, etc); 1b) store, supplies of food or drink; 1c)
treasure-house, treasury; 1c1) treasure-house; 1c2) storehouse, magazine;
1c3) treasury; 1c4) magazine of weapons (fig. of God's armoury); 1c5)
storehouses (of God for rain, snow, hail, wind, sea);

#790 - FEME CHECKSUM TOTAL: #142 as [#10, #70, #200, #10, #500] = ʻârak
(H6186): {UMBRA: #290 % #41 = #3} 1) to arrange, set or put or lay in
order, set in array, prepare, order, ordain, handle, furnish, esteem,
equal, direct, compare; 1a) (Qal); 1a1) to arrange or set or lay in order,
arrange, state in order, set forth (a legal case), set in place; 1a2) to
compare, be comparable; 1b) (Hiphil) to value, *TAX*;

#628 - FEME CHECKSUM TOTAL: #142 as [#400, #3, #10, #5, #10, #200] = hygiḗs
(G5199): {UMBRA: #621 % #41 = #6} 1) sound; 1a) of a man who is sound in
body; 2) to make one whole i.e. restore him to health; 3) metaph. teaching
which does not deviate from the truth;

#952 - FEME CHECKSUM TOTAL: #142 as [#600, #1, #100, #10, #200, #40, #1] =
chárisma (G5486): {UMBRA: #952 % #41 = #9} 1) a favour with which one
receives without any merit of his own; 2) the gift of divine grace; 3) the
gift of faith, knowledge, holiness, virtue; 4) the economy of divine grace,
by which the pardon of sin and eternal salvation is appointed to sinners in
consideration of the merits of Christ laid hold of by faith; 5) grace or
gifts denoting extraordinary powers, distinguishing certain Christians and
enabling them to serve the church of Christ, the reception of which is due
to the power of divine grace operating on their souls by the Holy Spirit;

SIX DAY (FORMULA OF PROGRESSION) TEMPORAL AGGREGATIONS

#28 #13 #09 #59 #66 #79 #51 #44 #20
#50 #08 #19 #81 #58 #65 #43 #30 #15
#11 #77 #70 #42 #46 #35 #04 #27 #57
#75 #33 #53 #22 #02 #18 #68 #61 #37
#06 #72 #56 #34 #41 #48 #26 #10 #76
#45 #21 #14 #64 #80 #60 #29 #49 #07
#25 #55 #78 #47 #36 #40 #12 #05 #71
#67 #52 #39 #17 #24 #01 #63 #74 #32
#62 #38 #31 #03 #16 #23 #73 #69 #54

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:62>
#62 - 𝍃疑 = #513
COGITO: [#35, #48, #25, #33, #33] as #62 - DOUBT (YI)
RANGE: noon 22 to 26 SEPTEMBER

APPRAISAL #1: In doubt and confusion, (疑恛恛)
He loses what is tried and straight. (失貞矢)
FATHOMING #1: To lose the Right in perplexity (不正之疑)
MEANS: How could it be settled in his mind? (何可定也)

yí (疑): 1. to doubt; to disbelieve, 2. to suspect; to wonder, 3. puzzled,
4. to seem like, 5. to hesitate, 6. to fix; to determine, 7. to copy; to
imitate; to emulate, 8. to be strange, 9. to dread; to be scared

huí (恛): 1. disordered, 2. indistinct; doubtful, 3. blurred
huí (恛): Ibid.

shī (失): 1. to lose, 2. *TO* *VIOLATE*; *TO* *GO* *AGAINST* *THE* *NORM*,
3. to fail; to miss out, 4. to be lost, 5. to make a mistake, 6. to let go
of

zhēn (貞): 1. virtuous; chaste; pure, 2. loyal, 3. divination, 4. chastity,
5. to divine, 6. auspicious, 7. upright, 8. lower part of the trigrams in
the Yijing, 9. four

shǐ (矢): 1. arrow, 2. Kangxi radical 111, 3. dart, 4. excrement, 5.
straight, 6. to exhibit, 7. to vow

bùzhèng (不正): 1. *IRREGULAR*; *NOT* *UPRIGHT*

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:75>

#75 - 𝍐失 = #526
COGITO: [#58, #27, #27, #49, #46] as #75 - FAILURE (SHIH)
RANGE: 20 to noon 24 NOVEMBER

APPRAISAL #4: Trusting his faults, he does not eat, (信過不食)
So, like the sun, he sinks from sight. (至於側匿)
FATHOMING #4: Trusting faults and unemployed (信過不食)
MEANS: He forfeits salary due upright men. (矢祿正也)

xìn (信): 1. to believe; to trust, 2. a letter, 3. evidence, 4. faith;
confidence, 5. honest; sincere; true, 6. proof; a certificate; a receipt; a
voucher, 7. an official holding a document, 8. wilfully; randomly, 9.
truly, 10. a gift, 11. credit, 12. on time; regularly, 13. to lodge in one
place two or more nights in a row, 14. news; a message, 15. arsenic

guò (過): 1. to cross; to go over; to pass, 2. too, 3. particle to indicate
experience, 4. to surpass; to exceed, 5. to experience; to pass time, 6. to
go, 7. a mistake, 8. a time; a round, 9. Guo, 10. to die, 11. to shift, 12.
to endure, 13. to pay a visit; to call on

bù (不): 1. not; no, 2. expresses that a certain condition cannot be
achieved, 3. as a correlative, 4. no (answering a question), 5. forms a
negative adjective from a noun, 6. at the end of a sentence to form a
question, 7. to form a yes or no question, 8. infix potential marker

shí (食): 1. food; food and drink, 2. Kangxi radical 184, 3. *TO* *EAT*, 4.
to feed, 5. meal; cooked cereals, 6. to raise; to nourish, 7. to receive;
to accept, 8. to receive an official salary, 9. an eclipse

...

shǐ (矢): 1. arrow, 2. Kangxi radical 111, 3. dart, 4. excrement, 5.
straight, 6. to exhibit, 7. to vow

lù (祿): 1. good fortune, 2. an official salary

zhèng (正): 1. upright; straight, 2. just doing something; just now, 3. to
straighten; to correct, 4. main; central; primary, 5. fundamental;
original, 6. precise; exact; accurate, 7. at right angles, 8. unbiased;
impartial, 9. *TRUE*; *CORRECT*; *ORTHODOX*, 10. unmixed; pure, 11.
positive (charge), 12. positive (number), 13. standard, 14. chief;
principal; primary, 15. honest, 16. to execute; to carry out, 17.
precisely, 18. accepted; conventional, 19. to govern, 20. only; just, 21.
first month, 22. center of a target

APPRAISAL #6: Filling his granary but neglecting his fields, (滿其倉蕪其田)
He eats their fruits without tending their roots. (食其寶不養其根)
FATHOMING #6: A full granary but neglected fields (滿食蕪田)
MEANS: He is unable to cultivate the base. (不能修本也)

shí (食): Ibid.

qí (其): 1. his; hers; its; theirs, 2. to add emphasis, 3. used when asking
a question in reply to a question, 4. used when making a request or giving
an order, 5. he; her; it; them, 6. probably; likely, 7. will, 8. may, 9.
if, 10. or, 11. Qi

bǎo (寶): 1. *A* *TREASURE*; *A* *VALUABLE* *ITEM*, 2. treasured; cherished,
3. a jewel; gem, 4. precious, 5. noble, 6. *AN* *IMPERIAL* *SEAL*, 7. a
unit of currency, 8. Bao

bù (不): Ibid.

yǎng (養): 1. *TO* *RAISE*; *TO* *BRING* *UP* (*CHILDREN*, *ANIMALS*); *TO*
*GIVE* *BIRTH*, 2. to raise; to bring up (children, animals); to keep; to
support; to give birth

qí (其): Ibid.

gēn (根): 1. origin; cause; basis, 2. radical, 3. a piece, 4. a plant root,
5. base; foot, 6. completely; thoroughly, 7. *OFFSPRING*, 8. a square root;
to nth root; the solution of a mathematical equation, 9. according to, 10.
gen

TETRA: #44 (ABS: #10) as [#1, #30, #4]@{
   @1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1),
   @2: Sup: 31 - PACKING: CHUANG (#32); Ego: 30 - BOLD RESOLUTION: YI
(#31),
   @3: Sup: 35 - GATHERING: LIEN (#67 - MALE DEME IS UNNAMED {%27});
Ego: 4 - BARRIER: HSIEN (#35),
   Male: #67; Feme: #35
} // #35

#715 - DEME CHECKSUM TOTAL: #67 as [#5, #100, #10, #600] = qûwm (H6965):
{UMBRA: #146 % #41 = #23} 1) to rise, arise, stand, rise up, stand up; 1a)
(Qal); 1a1) to arise; 1a2) to arise (hostile sense); 1a3) to arise, become
powerful; 1a4) to arise, come on the scene; 1a5) to stand; i) to maintain
oneself; ii) to be established, be confirmed; iii) to stand, endure; iv) to
be fixed; v) to be valid; vi) to be proven; vii) to be fulfilled; viii) to
persist; ix) to be set, be fixed; 1a6) (Piel); i) to fulfil; ii) to
confirm, ratify, establish, impose; 1a7) (Polel) *TO* *RAISE* *UP*; 1a8)
(Hithpael) to raise oneself, rise up; 1a9) (Hiphil); i) to cause to arise,
raise; ii) to raise, set up, erect, build; iii) to raise up, bring on the
scene; iv) to raise up, rouse, stir up, investigate; v) to raise up,
constitute; vi) to cause to stand, set, station, establish; vii) to make
binding; viii) to carry out, give effect to; 1a10) (Hophal) to be raised
up;

TETRA: #30 (ABS: #38) as [#8, #70, #40]@{
   @1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8),
   @2: Sup: 78 - ON THE VERGE: CHIANG (#86 - I AM NOT A ROBBER OF FOOD
{%10}); Ego: 70 - SEVERANCE: KE (#78),
   @3: Sup: 37 - PURITY: TS'UI (#123); Ego: 40 - LAW/MODEL: FA (#118 - MALE
DEME IS UNNAMED {%5}),
   Male: #123; Feme: #118
} // #118

#248 - ONTIC CHECKSUM TOTAL: #86 as [#200, #3, #40, #5] = rigmâh (H7277):
{UMBRA: #248 % #41 = #2} 1) *HEAP* (*OF* *STONES*); 1a) of crowd (fig);

TETRA: #42 (ABS: #28) as [#300, #1, #5]@{
   @1: Sup: 57 - GUARDEDNESS: SHOU (#57); Ego: 57 - GUARDEDNESS: SHOU
(#57),
   @2: Sup: 58 - GATHERING IN: HSI (#115 - I AM NOT A SLAYER OF MEN
{%5}); Ego: 1 - CENTRE: CHUNG (#58),
   @3: Sup: 63 - WATCH: SHIH (#178); Ego: 5 - KEEPING SMALL: SHAO (#63),
   Male: #178; Feme: #63
} // #306

#64 - ONTIC CHECKSUM TOTAL: #115 as [#5, #3, #6, #10, #40] = gôwy (H1471):
{UMBRA: #19 % #41 = #19} 1) nation, people; 1a) nation, people; 1a1)
usually of non-Hebrew people; 1a2) of *DESCENDANTS* *OF* *ABRAHAM*; 1a3) of
Israel; 1b) of swarm of locusts, other animals (fig.); 1c) Goyim? =
'nations';

"SEEING THAT ABRAHAM SHALL SURELY BECOME A GREAT AND MIGHTY *NATION*-H1471,
AND ALL THE *NATIONS*-H1471 OF THE EARTH SHALL BE BLESSED IN HIM?" [Genesis
18:18]
TETRA: #77 - NOT ASSIGNED

TETRA: #18 (ABS: #31) as [#30, #20, #2]@{
   @1: Sup: 30 - BOLD RESOLUTION: YI (#30); Ego: 30 - BOLD RESOLUTION: YI
(#30),
   @2: Sup: 50 - VASTNESS / WASTING: T'ANG (#80); Ego: 20 - ADVANCE: CHIN
(#50),
   @3: Sup: 52 - MEASURE: TU (#132); Ego: 2 - FULL CIRCLE: CHOU (#52),
   Male: #132; Feme: #52
} // #52

TETRA: #37 - NOT ASSIGNED

TETRA: #48 (ABS: #72) as [#40, #6, #40]@{
   @1: Sup: 40 - LAW/MODEL: FA (#40); Ego: 40 - LAW/MODEL: FA (#40),
   @2: Sup: 46 - ENLARGEMENT: K'UO (#86 - I AM NOT A ROBBER OF FOOD {%10});
Ego: 6 - CONTRARIETY: LI (#46),
   @3: Sup: 5 - KEEPING SMALL: SHAO (#91 - MALE DEME IS UNNAMED {%1}); Ego:
40 - LAW/MODEL: FA (#86 - I AM NOT A ROBBER OF FOOD {%10}),
   Male: #91; Feme: #86
} // #86

#91 - DEME CHECKSUM TOTAL: #91 as [#2, #9, #80] /
#820 - DEME CHECKSUM TOTAL: #91 as [#6, #5, #9, #800] = ṭaph (H2945):
{UMBRA: #89 % #41 = #7} 1) *CHILDREN*, little children, little ones;

#172 - DEME CHECKSUM TOTAL: #91 as [#6, #10, #6, #50, #100] = yânaq
(H3243): {UMBRA: #160 % #41 = #37} 1) to suckle, nurse, suck; 1a) (Qal);
1a1) to suck; 1a2) suckling, *BABE* (subst); 1b) (Hiphil); 1b1) to give
suck to, nurse; 1b2) nursing, nursing woman, nurse (participle);

<http://www.grapple369.com/Savvy/?male:67,123,178,132,91&feme:35,118,63,52,86&ontic:86,115&deme:67,91,118>

DOMINION ARRAY

#47 #58 #69 #80 #01 #12 #23 #34 #45
#57 #68 #79 #09 #11 #22 #33 #44 #46
#67 #78 #08 #10 #21 #32 #43 #54 #56
#77 #07 #18 #20 #31 #42 #53 #55 #66
#06 #17 #19 #30 #41 #52 #63 #65 #76
#16 #27 #29 #40 #51 #62 #64 #75 #05
#26 #28 #39 #50 #61 #72 #74 #04 #15
#36 #38 #49 #60 #71 #73 #03 #14 #25
#37 #48 #59 #70 #81 #02 #13 #24 #35

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:4>

#4 - 𝌉閑 = #455
COGITO: [#49, #23, #7, #56, #60] as #4 - BARRIER (HSIEN)
RANGE: noon 04 to 08 JANUARY

[#49 {@1: Sup: 49 - FLIGHT: T'AO (#49); Ego: 49 - FLIGHT: T'AO (#49)}
#23 {@2: Sup: 72 - HARDNESS: CHIEN (#121); Ego: 23 - EASE: YI (#72)}
#7 {@3: Sup: 79 - DIFFICULTIES: NAN (#200 - I AM NOT A ROBBER OF SACRED
PROPERTY {%8} / I AM NOT A ROBBER OF SACRED PROPERTY {%8}); Ego: 7 -
ASCENT: SHANG (#79)}
#56 {@4: Sup: 54 - UNITY: K'UN (#254); Ego: 56 - CLOSED MOUTH: CHIN (#135 -
MALE DEME IS UNNAMED {%19})}
#60] {@5: Sup: 33 - CLOSENESS: MI (#287); Ego: 60 - ACCUMULATION: CHI
(#195)}

TELOS TOTAL: #195
ONTIC CHECKSUM TOTAL: #200
DEME CHECKSUM TOTAL: #335

APPRAISAL #1: Snakes lurk in the mud. (蛇伏於泥)
All are female. None are male. (無雄有雌)
None finally receive the gift. (終莫受施)
FATHOMING #1: The snake in the mud is no hidden dragon. (蛇伏於泥)
MEANS: The ruler on the dragon throne is no ruler. (君不君也)

shé (蛇): 1. *SNAKE*

fú (伏): 1. to conceal; to hide; to ambush, 2. to lean over; to lie
prostrate, 3. to yield; to surrender, 4. to accept; to be convinced; to
respect, 5. to go down, 6. the hottest days of summer, 7. a dwelling; a
home, 8. to hatch, 9. volt, 10. to subdue, 11. Fu

yú (於): 1. in; at, 2. in; at, 3. in; at; to; from, 4. to go; to, 5. to rely
on; to depend on, 6. to go to; to arrive at, 7. from, 8. give, 9. opposing,
10. and, 11. compared to, 12. by, 13. and; as well as, 14. for, 15. Yu, 16.
a crow, 17. whew; wow

ní (泥): 1. mud, 2. earth; clay, 3. paste; plaster, 4. to make dirty, 5. to
plaster

jūn (君): 1. *SOVEREIGN*; *MONARCH*; *LORD*; *GENTLEMAN*; *RULER*, 2. you,
3. a mistress, 4. date-plum, 5. *THE* *SON* *OF* *HEAVEN*, 6. to rule

bù (不): 1. not; no, 2. expresses that a certain condition cannot be
achieved, 3. as a correlative, 4. no (answering a question), 5. forms a
negative adjective from a noun, 6. at the end of a sentence to form a
question, 7. to form a yes or no question, 8. infix potential marker

jūn (君): Ibid.

#1382 - FEME CHECKSUM TOTAL: #248 as [#8, #100, #800, #4, #70, #400] =
Hērṓdēs (G2264): {UMBRA: #1120 % #41 = #13} 0) Herod = 'heroic'; 1) the
name of a royal family that flourished among the Jews in the times of
Christ and the Apostles. Herod the Great was the son of Antipater of
Idumaea. Appointed king of Judaea B.C. 40 by the Roman Senate at the
suggestion of Antony and with the consent of Octavian, he at length
overcame the great opposition which the country made to him and took
possession of the kingdom B.C. 37; and after the battle of Actium, he was
confirmed by Octavian, whose favour he ever enjoyed. He was brave and
skilled in war, learned and sagacious; but also extremely suspicious and
cruel.

HENCE HE DESTROYED THE ENTIRE ROYAL FAMILY OF HASMONAEANS, PUT TO DEATH
MANY OF THE JEWS THAT OPPOSED HIS GOVERNMENT, AND PROCEEDED TO KILL EVEN
HIS DEARLY BELOVED WIFE MARIAMNE OF THE HASMONAEAN LINE AND HIS TWO SONS
SHE HAD BORNE HIM. BY THESE ACTS OF BLOODSHED, AND ESPECIALLY BY HIS LOVE
AND IMITATION OF ROMAN CUSTOMS AND INSTITUTIONS AND BY THE BURDENSOME
*TAXES* IMPOSED UPON HIS SUBJECTS, HE SO ALIENATED THE JEWS THAT HE WAS
UNABLE TO REGAIN THEIR FAVOUR BY HIS SPLENDID RESTORATION OF THE TEMPLE AND
OTHER ACTS OF MUNIFICENCE.

#118 - FEME CHECKSUM TOTAL: #118 as [#4, #70, #3, #40, #1] = dógma (G1378):
{UMBRA: #118 % #41 = #36} 1) doctrine, decree, ordinance; 1a) of public
decrees; 1b) of the Roman Senate; 1c) of rulers; 2) the rules and
requirements of the law of Moses; carrying a suggestion of severity and of
threatened judgment; 3) of certain decrees of the apostles relative to
right living;

HE DIED IN THE 70TH YEAR OF HIS AGE, THE 37TH YEAR OF HIS REIGN, THE 4TH
BEFORE THE DIONYSIAN ERA. IN HIS CLOSING YEARS JOHN THE BAPTIST AND CHRIST
WERE BORN; MATTHEW NARRATES THAT HE COMMANDED ALL THE MALE CHILDREN UNDER
TWO YEARS OLD IN BETHLEHEM TO BE SLAIN;

#471 - MALE CHECKSUM TOTAL: #287 as [#40, #5, #20, #6, #400] = nâkâh
(H5221): {UMBRA: #75 % #41 = #34} 1) to strike, smite, hit, beat, *SLAY*,
*KILL*; 1a) (Niphal) to be stricken or smitten; 1b) (Pual) to be stricken
or smitten; 1c) (Hiphil); 1c1) to smite, strike, beat, scourge, clap,
applaud, give a thrust; 1c2) to smite, kill, slay (man or beast); 1c3) to
smite, attack, attack and destroy, conquer, subjugate, ravage; 1c4) to
smite, chastise, send judgment upon, punish, destroy; 1d) (Hophal) to be
smitten; 1d1) to receive a blow; 1d2) to be wounded; 1d3) to be beaten;
1d4) to be (fatally) smitten, be killed, be slain; 1d5) to be attacked and
captured; 1d6) to be smitten (with disease); 1d7) to be blighted (of
plants);

#600 - FEME CHECKSUM TOTAL: #195 as [#40, #10, #50, #100, #400] = yânaq
(H3243): {UMBRA: #160 % #41 = #37} 1) to suckle, nurse, suck; 1a) (Qal);
1a1) to suck; 1a2) suckling, *BABE* (subst); 1b) (Hiphil); 1b1) to give
suck to, nurse; 1b2) nursing, nursing woman, nurse (participle);

2) Herod surnamed 'Antipas', was the son of Herod the Great and Malthace, a
Samaritan woman. After the death of his father he was appointed by the
Romans tetrarch of Galilee and Peraea. His first wife was the daughter of
Aretas, king of Arabia; but he subsequently repudiated her and took to
himself Herodias, the wife of his brother Herod Philip; and in consequence
Aretas, his father-in-law, made war against him and conquered him. He cast
John the Baptist into prison because John had rebuked him for this unlawful
connection; and afterwards, at the instigation of Herodias, he ordered him
to be beheaded. Induced by her, too, he went to Rome to obtain from the
emperor the title of king. But in consequence of the accusations brought
against him by Herod Agrippa I, Caligula banished him (A.D. 39) to Lugdunum
in Gaul, where he seems to have died. He was light minded, sensual and
vicious.;

3) Herod Agrippa I was the son of Aristobulus and Berenice, and grandson of
Herod the Great. After various changes in fortune, he gained the favour of
Caligula and Claudius to such a degree that he gradually obtained the
government of all of Palestine, with the title of king. He died at
Caesarea, A.D. 44, at the age of 54, in the seventh [or the 4th, reckoning
from the extension of his dominions by Claudius] year of his reign, just
after having ordered James the apostle, son of Zebedee, to be slain, and
Peter to be cast into prison: Acts 12:21;

4) (Herod) Agrippa II, son of Herod Agrippa I. When his father died he was
a youth of seventeen. In A.D. 48 he received from Claudius Caesar the
government of Chalcis, with the right of appointing the Jewish high
priests, together with the care and oversight of the temple at Jerusalem.
Four years later Claudius took from him Chalcis and gave him instead a
larger domain, of Batanaea, Trachonitis, and Gaulanitis, with the title of
king. To those reigns Nero, in A.D. 53, added Tiberias and Taricheae and
Peraean Julias, with fourteen neighbouring villages. He is mentioned in
Acts 25 and 26. In the Jewish war, although he strove in vain to restrain
the fury of the seditious and bellicose populace, he did not desert to the
Roman side. After the fall of Jerusalem, he was vested with praetorian rank
and kept the kingdom entire until his death, which took place in the third
year of the emperor Trajan, [the 73rd year of his life, and the 52nd of his
reign] He was the last representative of the Herodian dynasty.;

JEWISH TRADITION HOLDS THAT THE CLAIMING OF KINGSHIP BY THE LATER
HASMONEANS LED TO THEIR EVENTUAL *DOWNFALL*, SINCE THAT TITLE WAS ONLY TO
BE HELD BY *DESCENDANTS* OF THE LINE OF KING DAVID.

Judas the Maccabaean: 167-161 BCE
Jonathan: 161-143 BCE
Simon: 143-134 BCE
John Hyrcanus I: 134-104 BCE
Aristobulus I: 104-103 BCE

The Roman-Jewish historian Josephus states that he was the first Jew in
"four hundred and eighty-three years and three months" to have established
a monarchy since the return from the Babylonian captivity. Aristobulus was
the *FIRST* *HEBREW* *KING* to claim both the *HIGH* *PRIESTHOOD* and the
*KINGSHIP*. The Sadducees and the Essenes were not concerned about
Aristobulus taking the title of king, but the Pharisees, believing that the
kingship could only be held by the descendants of the Davidic line,
strongly opposed this. They launched a massive rebellion, but Aristobulus
died before any attempt to depose him could be made.
<https://en.wikipedia.org/wiki/Aristobulus_I>

Alexander Jannaeus: 103-76 BCE
Salome Alexandra: 76-67 BCE
Aristobulus II: 67-63 BCE
Hyrcanus II: 63-40 BCE
Antigonus: 40-37 BCE

Tàichū (太初): GRAND INCEPTION new moon 🌑 on 21 December 104 BCE (103 BCE
with #0 CE) + 32 x 19 metonic lunar cycles = #505 CE as MALKUTH (kingdom)
... 21 December 2006.

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:太>

[#36]

tài (太): 1. very; too; extremely, 2. most, 3. grand, 4. tera, 5. senior, 6.
*MOST* *SENIOR* *MEMBER*

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:初>

[#7, #10, #37, #65, #81]

chū (初): 1. *AT* *FIRST*; *AT* *THE* *BEGINNING*; *INITIALLY*, 2. used to
prefix numbers, 3. used as a prefix indicating the first time or part of
something, 4. just now, 5. thereupon, 6. an intensifying adverb, 7.
rudimentary; elementary, 8. original

#236 = [#36, #7, #10, #37, #65, #81]

[#36, {@1: Sup: 36 - STRENGTH: CH'IANG (#36); Ego: 36 - STRENGTH: CH'IANG
(#36)}
#7, {@2: Sup: 43 - ENCOUNTERS: YU (#79); Ego: 7 - ASCENT: SHANG (#43)}
#10, {@3: Sup: 53 - ETERNITY: YUNG (#132); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#53)}
#37, {@4: Sup: 9 - BRANCHING OUT: SHU (#141 - MALE DEME IS UNNAMED {%31});
Ego: 37 - PURITY: TS'UI (#90)}
#65, {@5: Sup: 74 - CLOSURE: CHIH (#215 - I AM NEITHER A LIAR NOR A DOER OF
MISCHIEF {%34}); Ego: 65 - INNER: NEI (#155 - MALE DEME IS UNNAMED {%32})}
#81] {@6: Sup: 74 - CLOSURE: CHIH (#289); Ego: 81 - FOSTERING: YANG (#236)}

TELOS TOTAL: #236
ONTIC CHECKSUM TOTAL: #215
DEME CHECKSUM TOTAL: #296 = [#44, #30, #42, #77, #18, #37, #48] as PLEROMA
LIGHT EMANATIONS / TEMPORAL REFLECTIONS

#80 - 𝍕勤 = #531
COGITO: [#4 - 4 DAY AGGREGATION EXCEPTION, #65, #52, #43, #74] as #80 -
LABOURING (CH'IN)
RANGE: noon 12 to 16 DECEMBER

[#4 {@1: Sup: 4 - BARRIER: HSIEN (#4); Ego: 4 - BARRIER: HSIEN (#4)}
#65 {@2: Sup: 69 - EXHAUSTION: CH'IUNG (#73 - MALE DEME IS UNNAMED {%26});
Ego: 65 - INNER: NEI (#69)}
#52 {@3: Sup: 40 - LAW / MODEL: FA (#113); Ego: 52 - MEASURE: TU (#121)}
#43 {@4: Sup: 2 - FULL CIRCLE: CHOU (#115 - I AM NOT A SLAYER OF MEN {%5});
Ego: 43 - ENCOUNTERS: YU (#164)}
#74] {@5: Sup: 76 - AGGRAVATION: CHU (#191 - I DO NOT STEAL THE SKINS OF
THE SACRED ANIMALS {%32}); Ego: 74 - CLOSURE: CHIH (#238)}

TELOS TOTAL: #238 as [#4, #5, #4, #5, #200, #9, #1, #10] /
    #223 - NOUMENON RESONANCE FOR 7 JULY 2024 as [#4, #8, #200, #1, #10] =
déō (G1210): {UMBRA: #809 % #41 = #30} 1) to bind tie, fasten; 1a) to bind,
fasten with chains, to throw into chains; 1b) metaph.; 1b1) *SATAN* *IS*
*SAID* *TO* *BIND* *A* *WOMAN* *BENT* *TOGETHER* *BY* *MEANS* *OF *A*
*DEMON*, *AS* *HIS* *MESSENGER*, *TAKING* *POSSESSION* *OF* *THE* *WOMAN*
*AND* *PREVENTING* *HER* *FROM* *STANDING* *UPRIGHT*; 1b2) to bind, put
under obligation, of the law, duty etc.; i) to be bound to one, a wife, a
husband; 1b3) to forbid, prohibit, declare to be illicit;

ONTIC CHECKSUM TOTAL: #306
DEME CHECKSUM TOTAL: #73

#90 - DEME CHECKSUM TOTAL: #73 as [#6, #1, #8, #30, #40, #5] = ʼachlâmâh
(H306): {UMBRA: #84 % #41 = #2} 1) amethyst, a gem in the third row on the
ephod, breastplate of judgment worn by the high priest. Transliteration of
the Septuagint word. Identification is not certain but is a purple stone
perhaps a corundum or red or brown jasper.;

"BUT THE PHARISEES AND LAWYERS REJECTED THE COUNSEL OF GOD AGAINST
THEMSELVES, BEING NOT BAPTIZED OF HIM. AND THE LORD SAID, WHEREUNTO THEN
SHALL I LIKEN THE MEN OF THIS GENERATION? AND TO WHAT ARE THEY LIKE?

YOUTUBE: "ERA - DIVANO"

THEY ARE LIKE UNTO CHILDREN SITTING IN THE MARKETPLACE, AND CALLING ONE TO
ANOTHER, AND SAYING, WE HAVE PIPED UNTO YOU, AND YE HAVE NOT DANCED; WE
HAVE MOURNED TO YOU, AND YE HAVE NOT WEPT.

#1225 as [#1, #40, #5, #9, #400, #200, #300, #70, #200] = améthystos
(G271): {UMBRA: #1225 % #41 = #36} 1) amethyst, a precious stone of a
violet and purple colour;

Ancient Greek ἀμέθυστος (améthustos, “not drunk”), from ἀ- (a-, “not”) +
μεθύω (methúō, “I am drunk”), from μέθυ (méthu, “wine”). The Greeks
believed that the amethyst prevented intoxication.

‎[א, {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)}
‎ח, {@2: Sup: 9 - BRANCHING OUT: SHU (#10); Ego: 8 - OPPOSITION: KAN (#9)}
‎ל, {@3: Sup: 39 - RESIDENCE: CHU (#49); Ego: 30 - BOLD RESOLUTION: YI
(#39)}
‎מ, {@4: Sup: 79 - DIFFICULTIES: NAN (#128); Ego: 40 - LAW / MODEL: FA
(#79)}
‎ה] {@5: Sup: 3 - MIRED: HSIEN (#131); Ego: 5 - KEEPING SMALL: SHAO (#84 -
I AM NOT A MAN OF VIOLENCE {%2})}

TELOS TOTAL: #84
ONTIC CHECKSUM TOTAL: #84

"THE QUEEN OF THE SOUTH SHALL RISE UP IN THE JUDGMENT WITH THE MEN OF THIS
GENERATION, AND CONDEMN THEM: FOR SHE CAME FROM THE UTMOST PARTS OF THE
EARTH TO HEAR THE WISDOM OF SOLOMON; AND, BEHOLD, A GREATER THAN SOLOMON
[IS] HERE." [Luke 11:31]

#570 - ONTIC CHECKSUM TOTAL: #84 as [#40, #30, #500] = mâlak (H4427):
{UMBRA: #90 % #41 = #8} 1) to be or become king or *QUEEN*, reign; 1a)
(Qal) to be or become king or queen, reign; 1b) (Hiphil) to make one king
or queen, cause to reign; 1c) (Hophal) to be made king or queen; 2) to
counsel, advise; 2a) (Niphal) to consider;

#383 - MALE CHECKSUM TOTAL: #131 as [#30, #300, #2, #1, #10, #40] =
Shᵉbâʼîy (H7615): {UMBRA: #313 % #41 = #26} 0) Sabeans = 'drunkard' or 'he
who is coming'; 1) the people of the nation of *SHEBA*;

"AND WHEN THE QUEEN OF SHEBA HEARD OF THE FAME OF SOLOMON CONCERNING THE
NAME OF THE LORD, SHE CAME TO PROVE HIM WITH HARD QUESTION AND SHE CAME TO
JERUSALEM WITH A VERY GREAT TRAIN, WITH CAMELS THAT BARE SPICES, AND VERY
*MUCH*-H7227 GOLD, AND PRECIOUS STONES: AND WHEN SHE WAS COME TO SOLOMON,
SHE COMMUNED WITH HIM OF ALL THAT WAS IN HER HEART.
AND SOLOMON TOLD HER ALL HER QUESTIONS: THERE WAS NOT ANY THING HID FROM
THE KING, WHICH HE TOLD HER NOT. AND WHEN THE QUEEN OF SHEBA HAD SEEN ALL
SOLOMON'S WISDOM, AND THE HOUSE THAT HE HAD BUILT, AND THE MEAT OF HIS
TABLE, AND THE SITTING OF HIS SERVANTS, AND THE ATTENDANCE OF HIS
MINISTERS, AND THEIR APPAREL, AND HIS CUPBEARERS, AND HIS ASCENT BY WHICH
HE WENT UP UNTO THE HOUSE OF THE LORD; THERE WAS NO MORE SPIRIT IN HER.
AND SHE SAID TO THE KING, IT WAS A TRUE REPORT THAT I HEARD IN MINE OWN
LAND OF THY ACTS AND OF THY WISDOM. HOWBEIT I BELIEVED NOT THE WORDS, UNTIL
I CAME, AND MINE EYES HAD SEEN IT: AND, BEHOLD, THE HALF WAS NOT TOLD ME:
THY WISDOM AND PROSPERITY EXCEEDETH THE FAME WHICH I HEARD. HAPPY ARE THY
MEN, HAPPY ARE THESE THY SERVANTS, WHICH STAND CONTINUALLY BEFORE THEE, AND
THAT HEAR THY WISDOM. BLESSED BE THE LORD THY GOD, WHICH DELIGHTED IN THEE,
TO SET THEE ON THE THRONE OF ISRAEL: BECAUSE THE LORD LOVED ISRAEL FOR
EVER, THEREFORE MADE HE THEE KING, TO DO JUDGMENT AND JUSTICE." [1Kings
10:1-9]
#615 - DEME CHECKSUM TOTAL: #73 as [#30, #5, #200, #300, #10, #70] = râshaʻ
(H7561): {UMBRA: #570 % #41 = #37} 1) to be wicked, act wickedly; 1a)
(Qal); 1a1) to be wicked, act wickedly; 1a2) to be guilty, be condemned;
1b) (Hiphil); 1b1) to condemn as guilty (in civil relations); 1b2) *TO*
*CONDEMN* *AS* *GUILTY* (*IN* *ETHICAL* *OR* *RELIGIOUS* *RELATIONS*); 1b3)
to act wickedly (in ethics and religion);

#78 - DEME CHECKSUM TOTAL: #73 as [#5, #8, #20, #40, #5] = chokmâh (H2451):
{UMBRA: #73 % #41 = #32} 1) *WISDOM*; 1a) skill (in war); 1b) wisdom (in
administration); 1c) shrewdness, wisdom; 1d) wisdom, prudence (in religious
affairs); 1e) wisdom (ethical and religious);

"AND IT CAME TO PASS, WHEN HIRAM HEARD THE WORDS OF SOLOMON, THAT HE
REJOICED GREATLY, AND SAID, BLESSED BE THE LORD THIS DAY, WHICH HATH GIVEN
UNTO DAVID A WISE SON OVER THIS *GREAT*-H7227 PEOPLE." [1Kings 5:7]
#823 - MALE CHECKSUM TOTAL: #191 as [#6, #5, #200, #2, #10, #600] = rab
(H7227): {UMBRA: #202 % #41 = #38} 1) much, many, great; 1a) much; 1b)
many; 1c) abounding in; 1d) more numerous than; 1e) abundant, enough; 1f)
great; 1g) strong; 1h) *GREATER* *THAN*; 1i) much, exceedingly; 2) captain,
chief;

... FOR JOHN THE BAPTIST CAME NEITHER EATING BREAD NOR DRINKING WINE; AND
YE SAY, HE HATH A DEVIL. THE SON OF MAN IS COME EATING AND DRINKING; AND YE
SAY, BEHOLD A GLUTTONOUS MAN, AND A WINEBIBBER, A FRIEND OF PUBLICANS AND
SINNERS! BUT WISDOM IS JUSTIFIED OF ALL HER CHILDREN." [Luke 7:30-35]

#761 - MALE CHECKSUM TOTAL: #191 as [#6, #30, #20, #5, #700] /
#690 - MALE CHECKSUM TOTAL: #191 as [#5, #20, #5, #50, #10, #600] = kôhên
(H3548): {UMBRA: #75 % #41 = #34} 1) priest, principal officer or chief
ruler; 1a) *PRIEST*-*KING* (Melchizedek, Messiah); 1b) pagan priests; 1c)
priests of Jehovah; 1d) Levitical priests; 1e) Zadokite priests; 1f)
Aaronic priests; 1g) the *HIGH* *PRIEST*;

#2020 - FEME CHECKSUM TOTAL: #238 as [#600, #100, #10, #200, #300, #800,
#10] = Christós (G5547): {UMBRA: #1480 % #41 = #4} 0) Christ = 'anointed';
1) *CHRIST* *WAS* *THE* *MESSIAH*, the Son of God; 2) *ANOINTED*;

#951 - ONTIC CHECKSUM TOTAL: #306 as [#600, #100, #10, #200, #40, #1] =
chrîsma (G5545): {UMBRA: #951 % #41 = #8} 1) anything smeared on, unguent,
ointment, usually prepared by the Hebrews from oil and aromatic herbs.
*ANOINTING* *WAS* *THE* *INAUGURAL* *CEREMONY* *FOR* *PRIESTS*;

#646 - MALE CHECKSUM TOTAL: #191 as [#6, #30, #50, #60, #500] = nâçak
(H5258): {UMBRA: #130 % #41 = #7} 1) to pour out, pour, offer, cast; 1a)
(Qal); 1a1) to pour out; 1a2) to cast metal images; 1a3) *TO* *ANOINT* (*A*
*KING*); 1b) (Niphal) to be anointed; 1c) (Piel) to pour out (as a
libation); 1d) (Hiphil) to pour out libations; 1e) (Hophal) to be poured
out; 2) to set, install; 2a) (Qal) to install; 2b) (Niphal) to be
installed;

#600 - MALE CHECKSUM TOTAL: #191 as [#20, #70, #200, #40, #70, #200] =
kósmos (G2889): {UMBRA: #600 % #41 = #26} 1) *AN* *APT* *AND* *HARMONIOUS*
*ARRANGEMENT* *OR* *CONSTITUTION*, *ORDER*, *GOVERNMENT*; 2) ornament,
decoration, adornment, i.e. the arrangement of the stars, 'the heavenly
hosts', as the ornament of the heavens. 1 Pet. 3:3; 3) the world, the
universe; 4) the circle of the earth, the earth; 5) the inhabitants of the
earth, men, the human family; 6) the ungodly multitude; the whole mass of
men alienated from God, and therefore hostile to the cause of Christ; 7)
world affairs, the aggregate of things earthly; 7a) the whole circle of
earthly goods, endowments riches, advantages, pleasures, etc, which
although hollow and frail and fleeting, stir desire, seduce from God and
are obstacles to the cause of Christ; 8) any aggregate or general
collection of particulars of any sort; 8a) the Gentiles as contrasted to
the Jews (Rom. 11:12 etc); 8b) of believers only, John 1:29; 3:16; 3:17;
6:33; 12:47 1 Cor. 4:9; 2 Cor. 5:19;

#965 - SHEM HAMEPHORASH as [#80, #70, #10, #5, #800] = poiéō (G4160):
{UMBRA: #965 % #41 = #22} 1) to make; 1a) *WITH* *THE* *NAMES* *OF*
*THINGS* *MADE*, *TO* *PRODUCE*, *CONSTRUCT*, *FORM*, *FASHION*, etc.; 1b)
to be the authors of, the cause; 1c) to make ready, to prepare; 1d) to
produce, bear, shoot forth; 1e) to acquire, to provide a thing for one's
self; 1f) to make a thing out of something; 1g) to (make i.e.) render one
anything; 1g1) to (make i.e.) constitute or appoint one anything, to
appoint or ordain one that; 1g2) to (make i.e.) declare one anything; 1h)
to put one forth, to lead him out; 1i) to make one do something; 1i1) cause
one to; 1j) to be the authors of a thing (to cause, bring about); 2) to do;
2a) to act rightly, do well; 2a1) to carry out, to execute; 2b) to do a
thing unto one; 2b1) to do to one; 2c) with designation of time: to pass,
spend; 2d) to celebrate, keep; 2d1) to make ready, and so at the same time
to institute, the celebration of the passover; 2e) to perform: to a
promise;

ACCORDING TO G. LLOYD JONES (1993). ON THE ART OF THE KABBALAH (DE ARTE
CABALISTICA): "To overcome the problems posed by the doctrine of God's
transcendence, the early Jewish mystics developed an emanation theory in
which the alphabet played an important part. They taught that the universe
was divided into ten angelic spheres each one governed by an intermediary
or emanation of the divine. There were seventy-two inferior angels through
whom the intermediaries could be approached. Contact with this celestial
world was achieved by manipulating the letters of the Hebrew alphabet.
[...] This invocatory technique may be traced through the works of Joseph
Gikatilla to the famous thirteenth-century Kabbalist Abraham Abulafia.

Liber Semamphoras (aka Semamphoras, Semyforas) is the title of a Latin
translation of an occult or magical text of Jewish provenance attributed to
Solomon. <https://en.wikipedia.org/wiki/Shem_HaMephorash>

[#44 - 20 APRIL, {@1: Sup: 44 - STOVE: TSAO (#44); Ego: 44 - STOVE: TSAO
(#44)}
#30 - 31 MAY, {@2: Sup: 74 - CLOSURE: CHIH (#118 - MALE DEME IS UNNAMED
{%5}); Ego: 30 - BOLD RESOLUTION: YI (#74)}
#42 - 21 JUNE, {@3: Sup: 35 - GATHERING: LIEN (#153); Ego: 42 - GOING TO
MEET: YING (#116)}
#77 - 22 JULY, {@4: Sup: 31 - PACKING: CHUANG (#184 - I PUT NO CHECK UPON
THE WATER IN ITS FLOW {%36}); Ego: 77 - COMPLIANCE: HSUN (#193)}

#225 - MALE CHECKSUM TOTAL: #184 as [#6, #5, #200, #6, #8] = rûwach
(H7307): {UMBRA: #214 % #41 = #9} 1) wind, breath, mind, spirit; 1a)
breath; 1b) wind; 1b1) of heaven; 1b2) quarter (of wind), side; 1b3) breath
of air; 1b4) air, gas; 1b5) vain, empty thing; 1c) spirit (as that which
breathes quickly in animation or agitation); 1c1) spirit, animation,
vivacity, vigour; 1c2) courage; 1c3) temper, anger; 1c4) impatience,
patience; 1c5) spirit, disposition (as troubled, bitter, discontented);
1c6) disposition (of various kinds), unaccountable or uncontrollable
impulse; 1c7) prophetic spirit; 1d) spirit (of the living, breathing being
in man and animals); 1d1) as gift, preserved by God, God's spirit,
departing at death, disembodied being; 1e) spirit (as seat of emotion);
1e1) desire; 1e2) sorrow, trouble; 1f) spirit; 1f1) as seat or organ of
mental acts; 1f2) rarely of the will; 1f3) as seat especially of moral
character; 1g) *SPIRIT* *OF* *GOD*, *THE* *THIRD* *PERSON* *OF* *THE*
*TRIUNE* *GOD*, *THE* *HOLY* *SPIRIT*, *COEQUAL*, *COETERNAL* *WITH* *THE*
*FATHER* *AND* *THE* *SON*; 1g1) as inspiring ecstatic state of prophecy;
1g2) as impelling prophet to utter instruction or warning; 1g3) imparting
warlike energy and executive and administrative power; 1g4) as endowing men
with various gifts; 1g5) as energy of life; 1g6) as manifest in the
Shekinah glory; 1g7) never referred to as a depersonalised force;

#68 - MALE CHECKSUM TOTAL: #184 as [#2, #50, #10, #6] /
#118 - MALE CHECKSUM TOTAL: #184 as [#2, #50, #10, #50, #6] /
#673 - MALE CHECKSUM TOTAL: #238 as [#6, #2, #50, #10, #5, #600] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) *SON*, grandson, child, member of a
group; 1a) son, male child; 1b) grandson; 1c) children (pl. - male and
female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) sons (as
characterisation, i.e. sons of injustice [for un- righteous men] or sons of
God [for angels]; 1g) people (of a nation) (pl.); 1h) of lifeless things,
i.e. sparks, stars, arrows (fig.); 1i) a member of a guild, order, class;

#598 - FEME CHECKSUM TOTAL: #193 as [#5, #80, #5, #200, #300, #8] /
#1327 - FEME CHECKSUM TOTAL: #193 as [#5, #500, #10, #200, #300, #1, #300,
#1, #10] = ephístēmi (G2186): {UMBRA: #1073 % #41 = #7} 1) to place at,
place upon, place over; 1a) to stand by, be present; 1b) to stand over one,
place one's self above; 1b1) used esp. of persons coming upon one suddenly;
i) *AN* *ANGEL*, of the advent of angels; ii) of dreams; 1b2) *OF* *EVILS*
*COMING* *UPON* *ONE*; 1c) to be at hand; 1c1) be ready,; 1d) of time; 1d1)
to come upon; i) of rain;

#18 - 12 AUGUST, {@5: Sup: 49 - FLIGHT: T'AO (#233); Ego: 18 - WAITING: HSI
(#211 - MALE DEME IS UNNAMED {%13})}
#37 - 28 AUGUST, {@6: Sup: 5 - KEEPING SMALL: SHAO (#238); Ego: 37 -
PURITY: TS'UI (#248)}

#624 - MALE CHECKSUM TOTAL: #238 as [#20, #90, #4, #100, #400, #10] =
tsᵉdâqâh (H6666): {UMBRA: #199 % #41 = #35} 1) justice, righteousness; 1a)
righteousness (in government); 1a1) of judge, ruler, king; 1a2) of law;
1a3) of *DAVIDIC* *KING* *MESSIAH*; 1b) righteousness (of God's attribute);
1c) righteousness (in a case or cause); 1d) righteousness, truthfulness;
1e) righteousness (as ethically right); 1f) righteousness (as vindicated),
justification, salvation; 1f1) of God; 1f2) prosperity (of people); 1g)
righteous acts;

"HE IS THE TOWER OF *SALVATION*-H3444 FOR HIS KING: AND SHOWETH MERCY TO
HIS ANOINTED, UNTO DAVID, AND TO HIS SEED FOR EVERMORE." [2Samuel 22:51]

#815 - FEME CHECKSUM TOTAL: #248 as [#30, #10, #300, #70, #400, #5] =
yᵉshûwʻâh (H3444): {UMBRA: #391 % #41 = #22} 1) *SALVATION*, deliverance;
1a) welfare, prosperity; 1b) deliverance; 1c) salvation (by God); 1d)
victory;

#815 - FEME CHECKSUM TOTAL: #248 as [#9, #5, #100, #1, #80, #5, #400, #200,
#5, #10] = therapeúō (G2323): {UMBRA: #1400 % #41 = #6} 1) to serve, do
service; 2) to heal, cure, *RESTORE* *TO* *HEALTH*;

#48 - 23 SEPTEMBER] {@7: Sup: 53 - ETERNITY: YUNG (#291); Ego: 48 - RITUAL:
LI (#296)}

TELOS TOTAL: #296
ONTIC CHECKSUM TOTAL: #184
DEME CHECKSUM TOTAL: #329

#296 - FEME CHECKSUM TOTAL: #296 as [#40, #70, #50, #70, #3, #5, #50, #8] =
monogenḗs (G3439): {UMBRA: #496 % #41 = #4} 1) single of its kind, only;
1a) used of only sons or daughters (viewed in relation to their parents);
1b) used of Christ, denotes the only begotten son of God;

#1318 - MALE CHECKSUM TOTAL: #291 as [#20, #8, #100, #400, #60, #70, #400,
#200, #10, #50] = kērýssō (G2784): {UMBRA: #1728 % #41 = #6} 1) to be a
herald, to officiate as a herald; 1a) to proclaim after the manner of a
herald; 1b) always with the suggestion of formality, gravity and an
authority which must be listened to and obeyed; 2) to publish, proclaim
openly: something which has been done; 3) used of the public proclamation
of the gospel and matters pertaining to it, made by John the Baptist, by
Jesus, by the apostles and other Christian teachers;

#944 - FEME CHECKSUM TOTAL: #296 as [#2, #1, #80, #300, #10, #200, #40, #1,
#300, #10] = báptisma (G908): {UMBRA: #634 % #41 = #19} 1) immersion,
submersion; 1a) of calamities and afflictions with which one is quite
overwhelmed; 1b) of John's baptism, that purification rite by which men on
confessing their sins were bound to spiritual reformation, obtained the
pardon of their past sins and became qualified for the benefits of the
Messiah's kingdom soon to be set up. This was valid Christian baptism, as
this was the only baptism the apostles received and it is not recorded
anywhere that they were ever rebaptised after Pentecost.; 1c) of Christian
baptism; a rite of immersion in water as commanded by Christ, by which one
after confessing his sins and professing his faith in Christ, having been
born again by the Holy Spirit unto a new life, identifies publicly with the
fellowship of Christ and the church.;

"BUT WHEN HE SAW MANY OF THE PHARISEES AND SADDUCEES COME TO HIS
*BAPTISM*-G908, HE SAID UNTO THEM, O GENERATION OF VIPERS (ie. shé (蛇): 1.
*SNAKE* --> #4 - BARRIER (HSIEN) - 𝌉閑 = #455), WHO HATH WARNED YOU TO FLEE
FROM THE *WRATH* TO COME? BRING FORTH THEREFORE FRUITS MEET FOR REPENTANCE:
AND THINK NOT TO SAY WITHIN YOURSELVES, WE HAVE ABRAHAM TO OUR FATHER: FOR
I SAY UNTO YOU, THAT GOD IS ABLE OF THESE STONES TO RAISE UP CHILDREN UNTO
ABRAHAM." [Matthew 3:7-9]

#913 - ONTIC CHECKSUM TOTAL: #184 as [#30, #70, #3, #800, #10] = lógos
(G3056): {UMBRA: #373 % #41 = #4} 1) of speech; 1a) a word, uttered by a
living voice, embodies a conception or idea; 1b) what someone has said;
1b1) a word; 1b2) the sayings of God; 1b3) decree, mandate or order; 1b4)
of the moral precepts given by God; 1b5) Old Testament prophecy given by
the prophets; 1b6) what is declared, a thought, declaration, aphorism, a
weighty saying, a dictum, a maxim; 1c) discourse; 1c1) the act of speaking,
speech; 1c2) the faculty of speech, skill and practice in speaking; 1c3) a
kind or style of speaking; 1c4) a continuous speaking discourse -
instruction; 1d) doctrine, teaching; 1e) anything reported in speech; a
narration, narrative; 1f) matter under discussion, thing spoken of, affair,
a matter in dispute, case, suit at law; 1g) the thing spoken of or talked
about; event, deed; 2) its use as respect to the MIND alone; 2a) reason,
the mental faculty of thinking, meditating, reasoning, calculating; 2b)
account, i.e. regard, consideration; 2c) account, i.e. reckoning, score;
2d) account, i.e. answer or explanation in reference to judgment; 2e)
relation, i.e. with whom as judge we stand in relation; 2e1) reason would;
2f) reason, cause, ground; 3) In John, denotes the essential Word of God,
Jesus Christ, the personal wisdom and power in union with God, his minister
in creation and government of the universe, the cause of all the world's
life both physical and ethical, which for the procurement of man's
salvation put on human nature in the person of Jesus the Messiah, the
second person in the Godhead, and shone forth conspicuously from His words
and deeds.;

"AND HE SAID, WOE UNTO YOU ALSO, YE LAWYERS! FOR YE LADE MEN WITH
*BURDENS*-G5413 GRIEVOUS TO BE BORNE, AND YE YOURSELVES TOUCH NOT THE
*BURDENS*-G5413 WITH ONE OF YOUR FINGERS." [Luke 11:46]

#1260 - DEME CHECKSUM TOTAL: #329 as [#500, #70, #100, #300, #10, #70, #10,
#200] = phortíon (G5413): {UMBRA: #1100 % #41 = #34} 1) a burden, load; 1a)
of the freight or lading of a ship; 2) metaph.; 2a) of burdensome rites;
2b) of the obligations Christ lays upon his followers, and styles a
'burden' by way of the contrast to the precepts of the Pharisees, the
observance of which was most oppressive; 2c) *FAULTS* *OF* *THE*
*CONSCIENCE* *WHICH* *OPPRESS* *THE* *SOUL*;

"BUT I SAY UNTO YOU, THAT IT SHALL BE MORE TOLERABLE FOR THE LAND OF SODOM
IN THE DAY OF JUDGMENT, THAN FOR THEE. AT THAT TIME JESUS ANSWERED AND
SAID, I THANK THEE, O FATHER, LORD OF HEAVEN AND EARTH, BECAUSE THOU HAST
HID THESE THINGS FROM THE WISE AND PRUDENT, AND HAST REVEALED THEM UNTO
BABES.

jiā chí (迦持): the laws of the Buddhism

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:迦>

[#42]

jiā (迦): 1. ka

<http://www.grapple369.com/Savvy/?run:Mystery&glyph:持>

[#5, #72]

chí (持): 1. to grasp; to hold, 2. to resist; to oppose, 3. to uphold, 4. to
sustain; to keep; to uphold, 5. to administer; to manage, 6. to control, 7.
to be cautious, 8. to remember, 9. to assist

[#42, {@1: Sup: 42 - GOING TO MEET: YING (#42); Ego: 42 - GOING TO MEET:
YING (#42)}
#5, {@2: Sup: 47 - PATTERN: WEN (#89); Ego: 5 - KEEPING SMALL: SHAO (#47)}
#72] {@3: Sup: 38 - FULLNESS: SHENG (#127); Ego: 72 - HARDNESS: CHIEN (#119
- MALE DEME IS UNNAMED {%35})}

TELOS TOTAL: #119
DEME CHECKSUM TOTAL: #119

#119 as [#1, #30, #8, #9, #10, #50, #1, #10] = alēthinós (G228): {UMBRA:
#378 % #41 = #9} 1) that which has not only the name and resemblance, but
the real nature corresponding to the name, in every respect corresponding
to the idea signified by the name, real, true genuine; 1a) opposite to what
is fictitious, counterfeit, imaginary, simulated or pretended; 1b) it
contrasts realities with their semblances; 1c) opposite to what is
imperfect defective, frail, uncertain; 2) true, veracious, sincere;

#320 - MALE CHECKSUM TOTAL: #127 as [#6, #2, #8, #4, #300] = chôdesh
(H2320): {UMBRA: #312 % #41 = #25} 1) the new moon, month, monthly; 1a) the
first day of the month; 1b) the lunar month;

#281 - FEME CHECKSUM TOTAL: #119 as [#200, #20, #10, #1, #50] = skiá
(G4639): {UMBRA: #231 % #41 = #26} 1) *SHADOW*; 1a) shade caused by the
interception of light; 1b) an image cast by an object and representing the
form of that object; 1c) a sketch, outline, adumbration;

#858 - DEME CHECKSUM TOTAL: #119 as [#8, #30, #10, #800, #10] = hḗlios
(G2246): {UMBRA: #318 % #41 = #31} 1) the sun; 2) the rays of the sun; 3)
the light of day;

#175 - MALE CHECKSUM TOTAL: #127 as [#30, #9, #80, #50, #6] /
#739 - DEME CHECKSUM TOTAL: #119 as [#30, #9, #80, #20, #600] = ṭaph
(H2945): {UMBRA: #89 % #41 = #7} 1) *CHILDREN*, little children, little
ones;

EVEN SO, FATHER: FOR SO IT SEEMED GOOD IN THY SIGHT. ALL THINGS ARE
DELIVERED UNTO ME OF MY FATHER: AND NO MAN KNOWETH THE SON, BUT THE FATHER;
NEITHER KNOWETH ANY MAN THE FATHER, SAVE THE SON, AND HE TO WHOMSOEVER THE
SON WILL REVEAL HIM.

YOUTUBE: "BABA YETU - ANGEL CITY CHORALE, JUNE 2019"

COME UNTO ME, ALL YE THAT LABOUR AND ARE HEAVY LADEN, AND I WILL GIVE YOU
REST. TAKE MY YOKE UPON YOU, AND LEARN OF ME; FOR I AM MEEK AND LOWLY IN
HEART: AND YE SHALL FIND REST UNTO YOUR SOULS. FOR MY YOKE IS EASY, AND MY
*BURDEN*-G5413 IS LIGHT." [Matthew 11:24-30]

#91 - MALE CHECKSUM TOTAL: #155 as [#20, #1, #4, #50, #10, #6] = ʼâdôwn
(H113): {UMBRA: #61 % #41 = #20} 1) firm, strong, lord, master; 1a) *LORD*,
*MASTER*; 1a1) reference to men; i) superintendent of household, of
affairs; ii) master; iii) king; 1a2) reference to God; i) the Lord God; ii)
Lord of the whole earth; 1a3) lords, kings; i) reference to men; 1)
proprietor of hill of Samaria; 2) master; 3) husband; 4) prophet; 5)
governor; 6) prince; 7) king; ii) reference to God; 1) Lord of lords
(probably = 'thy husband, Yahweh'); iii) my lord, my master; 1) reference
to men; 11) master; 12) husband; 13) prophet; 14) prince; 15) king; 16)
father; 17) Moses; 18) priest; 19) theophanic angel; 110) captain; 111)
general recognition of superiority; 2) reference to God; 21) my Lord, my
Lord and my God; 22) Adonai (parallel with Yahweh);

"WHILE THE PHARISEES WERE GATHERED TOGETHER, JESUS ASKED THEM, SAYING, WHAT
THINK YE OF CHRIST? WHOSE *SON* IS HE? THEY SAY UNTO HIM, THE *SON* *OF*
*DAVID*.

[#21, {@1: Sup: 21 - RELEASE: SHIH (#21); Ego: 21 - RELEASE: SHIH (#21)}
#22, {@2: Sup: 43 - ENCOUNTERS: YU (#64); Ego: 22 - RESISTANCE: KE (#43)}
#42, {@3: Sup: 4 - BARRIER: HSIEN (#68 - I DO NOT THAT WHICH OFFENDETH THE
GOD OF MY DOMAIN {%42}); Ego: 42 - GOING TO MEET: YING (#85)}
#68] {@4: Sup: 72 - HARDNESS: CHIEN (#140 - I DEAL NOT FRAUDULENTLY {%14} /
I AM NOT AN EAVES-DROPPER {%16}); Ego: 68 - DIMMING: MENG (#153)}

TELOS TOTAL: #153
ONTIC CHECKSUM TOTAL: #208

#316 = [#80, #36, #7, #10, #37, #65, #81] as [#70, #200, #6, #40] /
#882 - FEME CHECKSUM TOTAL: #153 as [#6, #70, #200, #6, #600] = ʻârûwm
(H6175): {UMBRA: #316 % #41 = #29} 1) *SUBTLE*, *SHREWD*, *CRAFTY*, *SLY*,
*SENSIBLE*; 1a) crafty; 1b) shrewd, sensible, prudent;

#315 - FEME CHECKSUM TOTAL: #153 as [#4, #10, #20, #1, #10, #70, #200] =
díkaios (G1342): {UMBRA: #315 % #41 = #28} 1) righteous, observing divine
laws; 1a) in a wide sense, upright, righteous, virtuous, keeping the
commands of God; 1a1) of those who seem to themselves to be righteous, who
pride themselves to be righteous, who pride themselves in their virtues,
whether real or imagined; 1a2) innocent, faultless, guiltless; 1a3) used of
him whose way of thinking, feeling, and acting is wholly conformed to the
will of God, and who therefore needs no rectification in the heart or life;
i) *ONLY* *CHRIST* *TRULY*; 1a4) approved of or acceptable of God; 1b) in a
narrower sense, rendering to each his due and that in a judicial sense,
passing just judgment on others, whether expressed in words or shown by the
manner of dealing with them;

#750 - MALE CHECKSUM TOTAL: #140 as [#50, #100, #600] = nâqâm (H5359):
{UMBRA: #190 % #41 = #26} 1) vengeance; 1a) vengeance (by God, by Samson,
by *ENEMIES* of Judah);

#506 - MALE CHECKSUM TOTAL: #140 as [#300, #6, #200] = shûwr (H7790):
{UMBRA: #506 % #41 = #14} 1) watcher, *ENEMY*; 1a) (BDB) meaning dubious;

#396 - FEME CHECKSUM TOTAL: #153 as [#80, #1, #300, #5, #10] = patéō
(G3961): {UMBRA: #1186 % #41 = #38} 1) to tread; 1a) to trample, crush with
the feet; 1b) to advance by *SETTING* *FOOT* *UPON*, tread upon: to
encounter successfully the greatest perils from the machinations and
persecutions with which Satan would fain thwart the preaching of the
gospel; 1c) to tread under foot, trample on, i.e. to treat with insult and
contempt: to desecrate the holy city by devastation and outrage;

#68 - ONTIC CHECKSUM TOTAL: #208 as [#6, #2, #50, #10] /
#74 - ONTIC CHECKSUM TOTAL: #208 as [#6, #2, #50, #10, #6] /
#104 - ONTIC CHECKSUM TOTAL: #208 as [#6, #30, #2, #50, #10, #6] = bên
(H1121): {UMBRA: #52 % #41 = #11} 1) *SON*, grandson, child, member of a
group; 1a) son, male child; 1b) grandson; 1c) children (pl. - male and
female); 1d) youth, young men (pl.); 1e) young (of animals); 1f) sons (as
characterisation, i.e. sons of injustice [for un- righteous men] or sons of
God [for angels]; 1g) people (of a nation) (pl.); 1h) of lifeless things,
i.e. sparks, stars, arrows (fig.); 1i) a member of a guild, order, class;

#616 - MALE CHECKSUM TOTAL: #140 as [#2, #90, #4, #100, #400, #20] =
tsᵉdâqâh (H6666): {UMBRA: #199 % #41 = #35} 1) justice, righteousness; 1a)
righteousness (in government); 1a1) of judge, ruler, king; 1a2) of law;
1a3) of *DAVIDIC* *KING* *MESSIAH*; 1b) righteousness (of God's attribute);
1c) righteousness (in a case or cause); 1d) righteousness, truthfulness;
1e) righteousness (as ethically right); 1f) righteousness (as vindicated),
justification, salvation; 1f1) of God; 1f2) prosperity (of people); 1g)
righteous acts;

#720 - FEME CHECKSUM TOTAL: #153 as [#10, #5, #100, #5, #400, #200] =
hiereús (G2409): {UMBRA: #720 % #41 = #23} 1) a priest, one who offers
sacrifices and in general in busied with sacred rites; 1a) referring to
priests of Gentiles or the Jews,; 2) METAPHOR: *OF* *CHRISTIANS*,
*BECAUSE*, *PURIFIED* *BY* *THE* *BLOOD* *OF* *CHRIST* *AND* *BROUGHT*
*INTO* *CLOSE* *INTERCOURSE* *WITH* *GOD*, *THEY* *DEVOTE* *THEIR* *LIFE*
*TO* *HIM* *ALONE* *AND* *TO* *CHRIST*;

HE SAITH UNTO THEM, HOW THEN DOTH DAVID IN SPIRIT CALL HIM LORD, SAYING,
THE LORD SAID UNTO MY LORD, *SIT* THOU ON MY *RIGHT* *HAND*, TILL I MAKE
THINE *ENEMIES* THY FOOTSTOOL?

#812 - MALE CHECKSUM TOTAL: #155 as [#40, #300, #2, #400, #10, #20, #40] =
môwshâb (H4186): {UMBRA: #348 % #41 = #20} 1) seat, assembly,
dwelling-place, dwelling, dwellers; 1a) *SEAT*, *SITTING*, those sitting,
sitting company or assembly; 1b) dwelling place, dwelling; 1c) situation,
location; 1d) time of dwelling; 1e) those dwelling, dweller;

#190 - MALE CHECKSUM TOTAL: #155 as [#40, #50, #10, #40, #50] = Minyâmîyn
(H4509): {UMBRA: #190 % #41 = #26} 0) Miniamin = 'from the *RIGHT* *HAND*';
1) a Levite in the time of Hezekiah; 2) a priest who was present at the
dedication of the wall of Jerusalem in the time of Nehemiah;

#195 as [#50, #100, #40, #5] = nᵉqâmâh (H5360): {UMBRA: #195 % #41 = #31}
1) vengeance; 1a) vengeance (by God, by Israel, by *ENEMIES* of Israel);

IF DAVID THEN CALL HIM LORD, HOW IS HE HIS *SON*? AND NO MAN WAS ABLE TO
ANSWER HIM A WORD, NEITHER DURST ANY MAN FROM THAT DAY FORTH ASK HIM ANY
MORE QUESTIONS." [Matthew 22:41-46]

#870 - DEME CHECKSUM TOTAL: #347 as [#90, #70, #100, #10, #600] = tsâʻaq
(H6817): {UMBRA: #260 % #41 = #14} 1) to cry, cry out, call, cry for help;
1a) (Qal); 1a1) to cry, *CRY* *OUT* (*FOR* *HELP*); 1a2) to cry, cry out
(in distress or need); 1a3) to make outcry, clamour; 1b) (Niphal) to be
summoned; 1c) (Piel) to cry aloud (in grief); 1d) (Hiphil) to call
together;

#259 - MALE CHECKSUM TOTAL: #155 as [#5, #30, #5, #8, #200, #1, #10] =
eleéō (G1653): {UMBRA: #845 % #41 = #25} 1) *TO* *HAVE* *MERCY* *ON*; 2) to
help one afflicted or seeking aid; 3) to help the afflicted, to bring help
to the wretched; 4) to experience mercy;

#1280 - MALE CHECKSUM TOTAL: #155 as [#10, #400, #200, #70, #600] =
Yithrᵉʻâm (H3507): {UMBRA: #720 % #41 = #23} 0) Ithream = 'profit of the
people'; 1) a *SON* *OF* *DAVID* by his wife Eglah; the 6th son and born in
Hebron;

#519 - FEME CHECKSUM TOTAL: #195 as [#6, #2, #50, #6, #400, #10, #5, #40] =
bath (H1323): {UMBRA: #402 % #41 = #33} 1) *DAUGHTER*; 1a) daughter, girl,
adopted daughter, daughter-in-law, sister, granddaughters, female child,
cousin; 1a1) as polite address; 1a2) as designation of women of a
particular place; 1a3) as personification; 1a4) daughter-villages; 1a5)
description of character; 1b) young women, women;

#195 - FEME CHECKSUM TOTAL: #195 as [#30, #5, #20, #70, #10, #60] = kaʻaç
(H3707): {UMBRA: #150 % #41 = #27} 1) to be angry, *BE* *VEXED*, be
indignant, be wroth, be grieved, provoke to anger and wrath; 1a) (Qal);
1a1) to be vexed, be indignant; 1a2) to be angry; 1b) (Piel) to provoke to
anger; 1c) (Hiphil); 1c1) to vex; 1c2) to vex, provoke to anger;

#785 - MALE CHECKSUM TOTAL: #155 as [#70, #500, #5, #10, #200] = óphis
(G3789): {UMBRA: #780 % #41 = #1} 1) snake, serpent; 2) with the ancients,
the serpent was an *EMBLEM* *OF* *CUNNING* *AND* *WISDOM*. The serpent who
deceived Eve was regarded by the Jews as the *DEVIL*;

BUT HE ANSWERED HER NOT A WORD. AND HIS DISCIPLES CAME AND BESOUGHT HIM,
SAYING, SEND HER AWAY; FOR SHE *CRIETH* AFTER US. BUT HE ANSWERED AND SAID,
I AM NOT SENT BUT UNTO THE LOST *SHEEP* OF THE *HOUSE* OF *ISRAEL*. THEN
CAME SHE AND WORSHIPPED HIM, SAYING, LORD, *HELP* ME. BUT HE ANSWERED AND
SAID, IT IS NOT MEET TO TAKE THE CHILDREN'S *BREAD*, AND CAST IT TO *DOGS*.


#72 - MALE CHECKSUM TOTAL: #155 as [#5, #9, #50, #8] = éthnos (G1484):
{UMBRA: #334 % #41 = #6} 1) a multitude (whether of men or of beasts)
associated or living together; 1a) a company, troop, swarm; 2) a multitude
of individuals of the same nature or genus; 2a) the human family; 3) a
tribe, nation, people group; 4) in the OT, *FOREIGN* *NATIONS* *NOT*
*WORSHIPPING* *THE* *TRUE* *GOD*, *PAGANS*, *GENTILES*; 5) Paul uses the
*TERM* *FOR* *GENTILE* *CHRISTIANS*;

#206 = [#77, #59, #5, #23 (FEME: #316 - choîros (G5519): *SWINE* / plḗrōma
(G4138): THAT WHICH IS FILLED WITH THE PRESENCE, POWER, AGENCY)] as #164 =
PRINCIPLE OF MATERIALITY | [#11, #19, #12] as #42 = GOVERNMENT
"ADMINISTRATIVE" CONFRONTATION

SEE ALSO: "COVID METALOGIC CONUNDRUM: WHETHER THE MISNOMER OF THE TERM #206
- PLAGUE IS EVIDENCE OF NEURAL LINGUISTIC PRAGMA DYSFUNCTION"

<http://www.grapple369.com/Groundwork/COVID%20Plot.pdf>

GIVE NOT THAT WHICH IS HOLY UNTO THE *DOGS*-G2965, NEITHER CAST YE YOUR
PEARLS BEFORE *SWINE*-G5519, LEST THEY TRAMPLE THEM UNDER THEIR FEET, AND
TURN AGAIN AND REND YOU." [Matthew 7:6].

#21 - 𝌚釋 = #472
COGITO: [#12, #29, #69, #11, #74] as #21 - RELEASE (SHIH)
RANGE: 22 to noon 26 MARCH

<http://www.grapple369.com/Savvy/?run:Mystery&tetra:21>

[#12 {@1: Sup: 12 - YOUTHFULNESS: T'UNG (#12); Ego: 12 - YOUTHFULNESS:
T'UNG (#12)}
#29 {@2: Sup: 41 - RESPONSE: YING (#53); Ego: 29 - DECISIVENESS: TUAN
(#41)}
#69 {@3: Sup: 29 - DECISIVENESS: TUAN (#82 - MALE DEME IS UNNAMED
{%11}); Ego: 69 - EXHAUSTION: CH'IUNG (#110 - MALE DEME IS UNNAMED {%30})}
#11 {@4: Sup: 40 - LAW / MODEL: FA (#122); Ego: 11 - DIVERGENCE: CH'A
(#121)}
#74] {@5: Sup: 33 - CLOSENESS: MI (#155 - MALE DEME IS UNNAMED {%32}); Ego:
74 - CLOSURE: CHIH (#195)}

TELOS TOTAL: #195 as [#70, #10, #20, #5, #10, #70, #10] = oikeîos (G3609):
{UMBRA: #385 % #41 = #16} 1) belonging to a house or family, domestic,
intimate; 1a) belonging to one's household, related by blood, kindred; 1b)
*BELONGING* *TO* *THE* *HOUSEHOLD* *OF* *GOD*; 1c) belonging, devoted to,
adherents of a thing;

#195 as [#60, #5, #50, #70, #10] = xénos (G3581): {UMBRA: #385 % #41 = #16}
1) a foreigner, a stranger; 1a) alien (from a person or a thing); 1b)
*WITHOUT* *THE* *KNOWLEDGE* *OF*, *WITHOUT* *A* *SHARE* *IN*; 1c) new,
unheard of; 2) one who receives and entertains another hospitably; 2a) with
whom he stays or lodges, a host;

DEME CHECKSUM TOTAL: #347

APPRAISAL #9: Today accused, tomorrow blessed. (今獄後穀)
In the end, he's freed from his chains. (終說桎梏)
FATHOMING #9: Today accused, tomorrow blessed (今獄後谷)
MEANS: By that, he's released from calamity. (於彼釋殃也)

gǔ (穀 <-- PRE 200 BCE): 1. valley; gorge; ravine, 2. grain; corn, 3. Gu, 4.
Kangxi radical 150, 5. virtuous, 6. an official's salary, 7. to bring up,
8. to survive; to grow up, 9. poverty, 10. Tuyuhun people

zhōng (終): 1. end; finish; conclusion, 2. finally; in the end, 3. to
complete; to finish, 4. all; entire; from start to finish, 5. to study in
detail, 6. death, 7. first half of a symmetric phrase, 8. Zhong, 9. to die

shuō (說): 1. to say; said; to speak; to talk; speaks, 2. to relax; to
enjoy; to be delighted, 3. to persuade, 4. to teach; to recite; to explain,
5. a doctrine; a theory, 6. to claim; to assert, 7. allocution, 8. to
criticize; to scold, 9. to indicate; to refer to

zhìgù (桎梏): 1. shackles; a restraint; a yoke, 2. to shackle

jīn (今): 1. today; present; now, 2. Jin, 3. modern

yù (獄): 1. prison, 2. Hell; the Underworld, 3. litigation; a trial at law,
4. strife, 5. to sue

hòu (後): 1. after; later, 2. empress; queen, 3. sovereign, 4. behind, 5.
the god of the earth, 6. late; later, 7. arriving late, 8. offspring;
descendants, 9. to fall behind; to lag, 10. behind; back, 11. then, 12.
mother of the designated heir; mother of the crown prince, 13. Hou, 14.
after; behind, 15. following, 16. to be delayed, 17. to abandon; to
discard, 18. feudal lords, 19. Hou

gǔ (谷 <-- POST 1956): 1. valley; gorge; ravine, 2. grain; corn, 3. Gu, 4.
Kangxi radical 150, 5. virtuous, 6. an official's salary, 7. to bring up,
8. to survive; to grow up, 9. poverty, 10. Tuyuhun people

#195 as [#40, #100, #50, #5] /
#276 - FEME CHECKSUM TOTAL: #195 as [#30, #40, #100, #50, #50, #6] = miqneh
(H4735): {UMBRA: #195 % #41 = #31} 1) cattle, livestock; 1a) cattle,
livestock; 1a1) in general of a purchasable domestic animal; 1b) cows,
*SHEEP*, goats (in herds and flocks);

#1025 - DEME CHECKSUM TOTAL: #347 as [#6, #2, #2, #400, #10, #5, #600] =
bayith (H1004): {UMBRA: #412 % #41 = #2} 1) *HOUSE*; 1a) house, dwelling
habitation; 1b) shelter or abode of animals; 1c) human bodies (fig.); 1d)
of Sheol; 1e) of abode of light and darkness; 1f) of land of Ephraim; 2)
place; 3) receptacle; 4) home, house as containing a family; 5) household,
family; 5a) those belonging to the same household; 5b) family of
descendants, descendants as organized body; 6) household affairs; 7)
inwards (metaph.); 8) (TWOT) temple; 9) on the inside; 10) within;

#224 - MALE CHECKSUM TOTAL: #155 as [#6, #2, #1, #7, #200, #8] = ʼezrâch
(H249): {UMBRA: #216 % #41 = #11} 1) a native (one rising from the soil);
1a) of man, native Israelites; 1b) of tree, *NATIVE* (*TO* *ISRAEL*);

#215 - MALE CHECKSUM TOTAL: #155 as [#8, #200, #2, #5] = Chôrêb (H2722):
{UMBRA: #210 % #41 = #5} 0) Horeb = 'desert'; 1) another name for Mount
Sinai from which God gave the law to Moses and the Israelites;

#438 - FEME CHECKSUM TOTAL: #195 as [#30, #300, #30, #8, #50, #20] =
shulchân (H7979): {UMBRA: #388 % #41 = #19} 1) *TABLE*; 1a) table; 1a1) of
king's table, private use, sacred uses;

#675 - DEME CHECKSUM TOTAL: #347 as [#20, #400, #50, #5, #200] = kýōn
(G2965): {UMBRA: #1270 % #41 = #40} 1) a *DOG*; 2) metaph. a man of impure
mind, an impudent man;

#701 - DEME CHECKSUM TOTAL: #347 as [#40, #1, #20, #10, #30, #600] = ʼâkal
(H398): {UMBRA: #51 % #41 = #10} 1) to eat, devour, burn up, feed; 1a)
(Qal); 1a1) to eat (human subject); 1a2) *TO* *EAT*, *DEVOUR* (*OF*
*BEASTS* *AND* *BIRDS*); 1a3) to devour, consume (of fire); 1a4) to devour,
slay (of sword); 1a5) to devour, consume, destroy (inanimate subjects - ie,
pestilence, drought); 1a6) to devour (of oppression); 1b) (Niphal); 1b1) to
be eaten (by men); 1b2) to be devoured, consumed (of fire); 1b3) to be
wasted, destroyed (of flesh); 1c) (Pual); 1c1) to cause to eat, feed with;
1c2) to cause to devour; 1d) (Hiphil); 1d1) to feed; 1d2) to cause to eat;
1e) (Piel); 1e1) consume;

#480 - MALE CHECKSUM TOTAL: #155 as [#80, #400] = path (H6595): {UMBRA:
#480 % #41 = #29} 1) fragment, bit, *MORSEL* (*OF* *BREAD*), piece;

#196 - MALE CHECKSUM TOTAL: #155 as [#6, #50, #80, #30, #30] = nâphal
(H5307): {UMBRA: #160 % #41 = #37} 1) to fall, lie, be cast down, fail; 1a)
(Qal); 1a1) to fall; 1a2) to fall (of violent death); 1a3) to fall
prostrate, prostrate oneself before; 1a4) to fall upon, attack, desert,
fall away to , go away to, fall into the hand of; 1a5) to fall short, fail,
fall out, turn out, result; 1a6) to settle, waste away, be offered, be
inferior to; 1a7) to lie, lie prostrate; 1b) (Hiphil); 1b1) to cause to
fall, fell, throw down, knock out, lay prostrate; 1b2) to overthrow; 1b3)
to make the lot fall, assign by lot, apportion by lot; 1b4) to let drop,
cause to fail (fig.); 1b5) to cause to fall; 1c) (Hithpael); 1c1) to throw
or prostrate oneself, throw oneself upon; 1c2) to lie prostrate, prostrate
oneself; 1d) (Pilel) *TO* *FALL*;

#195 - FEME CHECKSUM TOTAL: #195 as [#20, #5, #50, #70, #50] = kenós
(G2756): {UMBRA: #345 % #41 = #17} 1) empty, vain, devoid of truth; 1a) of
places, vessels, etc. which contain nothing; 1b) of men; 1b1) empty handed;
1b2) without a gift; 1c) metaphor: *DESTITUTE* *OF* *SPIRITUAL* *WEALTH*,
*OF* *ONE* *WHO* *BOASTS* *OF* *HIS* *FAITH* *AS* *A* *TRANSCENDENT*
*POSSESSION*, *YET* *IS* *WITHOUT* *THE* *FRUITS* *OF* *FAITH*; 1d) metaph.
of endeavours, labours, acts, which result in nothing, vain, fruitless,
without effect; 1d1) vain of no purpose;

#817 - MALE CHECKSUM TOTAL: #155 as [#5, #200, #2, #10, #600] = rab
(H7227): {UMBRA: #202 % #41 = #38} 1) much, many, great; 1a) much; 1b)
many; 1c) abounding in; 1d) more numerous than; 1e) abundant, enough; 1f)
*GREAT*; 1g) strong; 1h) greater than; 1i) much, exceedingly; 2) captain,
chief;

#706 - MALE CHECKSUM TOTAL: #155 as [#5, #1, #40, #50, #10, #600] = ʼâman
(H539): {UMBRA: #91 % #41 = #9} 1) to support, confirm, be faithful; 1a)
(Qal); 1a1) *TO* *SUPPORT*, *CONFIRM*, *BE* *FAITHFUL*, *UPHOLD*,
*NOURISH*; i) foster-father (subst.); ii) foster-mother, nurse; iii)
pillars, supporters of the door; 1a2) (Niphal); i) to be established, be
faithful, be carried, make firm; 1) to be carried by a nurse; 2) made firm,
sure, lasting; 3) confirmed, established, sure; 4) verified, confirmed; 5)
reliable, faithful, trusty; ii) (Hiphil); 1) to stand firm, to trust, to be
certain, to believe in; 11) stand firm; 12) trust, believe;

"GO AND PROCLAIM THESE WORDS TOWARD THE NORTH, AND SAY, RETURN, THOU
BACKSLIDING ISRAEL, SAITH THE LORD; AND I WILL NOT CAUSE MINE ANGER TO FALL
UPON YOU: FOR I AM *MERCIFUL*-H2623, SAITH THE LORD, AND I WILL NOT KEEP
ANGER FOR EVER." [Jeremiah 3:12]

#82 - MALE CHECKSUM TOTAL: #155 as [#8, #60, #10, #4] = châçîyd (H2623):
{UMBRA: #82 % #41 = #41} 1) *FAITHFUL*, *KIND*, *GODLY*, *HOLY* *ONE*,
*SAINT*, *PIOUS*; 1a) kind; 1b) pious, godly; 1c) faithful ones (subst);

#681 - FEME CHECKSUM TOTAL: #195 as [#1, #100, #300, #70, #10, #200] =
ártos (G740): {UMBRA: #671 % #41 = #15} 1) food composed of flour mixed
with water and baked; 1a) the Israelites made it in the form of an oblong
or round cake, as thick as one's thumb, and as large as a plate or platter
hence it was not to be cut but broken; 1b) loaves were consecrated to the
Lord; 1c) *OF* *THE* *BREAD* *USED* *AT* *THE* *LOVE*-*FEASTS* *AND* *AT*
*THE* *LORD'S* *TABLE*; 2) food of any kind;

#1415 - DEME CHECKSUM TOTAL: #347 as [#200, #800, #200, #5, #10, #200] =
sṓzō (G4982): {UMBRA: #1807 % #41 = #3} 1) to save, keep safe and sound, to
rescue from danger or destruction; 1a) one (from injury or peril); 1a1)
*TO* *SAVE* *A* *SUFFERING* *ONE* (*FROM* *PERISHING*), I.E. *ONE*
*SUFFERING* *FROM* *DISEASE*, *TO* *MAKE* *WELL*, *HEAL*, *RESTORE* *TO*
*HEALTH*; 1a2) to preserve one who is in danger of destruction, to save or
rescue; 1b) to save in the technical biblical sense; 1b1) negatively; i) to
deliver from the penalties of the Messianic judgment; ii) to save from the
evils which obstruct the reception of the Messianic deliverance;

AND SHE SAID, TRUTH, LORD: YET THE *DOGS* *EAT* OF THE *CRUMBS* WHICH
*FALL* FROM THEIR MASTERS' *TABLE*. THEN JESUS ANSWERED AND SAID UNTO HER,
O WOMAN, *GREAT* IS THY *FAITH*: BE IT UNTO THEE EVEN AS THOU WILT. AND HER
*DAUGHTER* WAS *MADE* *WHOLE* FROM THAT VERY HOUR." [Matthew 15:21-28]

[#154] WE RAISED THE MOUNT OVER THEM ˹AS A WARNING˺ FOR ˹BREAKING˺ THEIR
COVENANT AND SAID, “ENTER THE GATE ˹OF JERUSALEM˺ WITH HUMILITY.” WE ALSO
WARNED THEM, “DO NOT BREAK THE SABBATH,” AND TOOK FROM THEM A FIRM
COVENANT. [#155] ˹THEY WERE CONDEMNED˺ FOR BREAKING THEIR COVENANT,
REJECTING ALLAH’S SIGNS, KILLING THE PROPHETS UNJUSTLY, AND FOR SAYING,
“OUR HEARTS ARE UNRECEPTIVE!”—IT IS ALLAH WHO HAS SEALED THEIR HEARTS FOR
THEIR DISBELIEF, SO THEY DO NOT BELIEVE EXCEPT FOR A FEW—[#156] AND FOR
THEIR DENIAL AND OUTRAGEOUS ACCUSATION AGAINST *MARY*, [#157] AND FOR
BOASTING, “*WE* *KILLED* *THE* *MESSIAH*, *JESUS*, SON OF *MARY*, THE
*MESSENGER* OF ALLAH.” BUT THEY *NEITHER* *KILLED* *NOR* *CRUCIFIED*
*HIM*—IT WAS ONLY MADE TO APPEAR SO. EVEN THOSE WHO ARGUE FOR THIS
˹CRUCIFIXION˺ ARE IN DOUBT. THEY HAVE NO KNOWLEDGE WHATSOEVER—ONLY MAKING
ASSUMPTIONS. THEY CERTAINLY DID NOT KILL HIM.

[#158] RATHER, ALLAH RAISED HIM UP TO HIMSELF. AND ALLAH IS ALMIGHTY,
ALL-WISE. [#159] EVERY ONE OF THE PEOPLE OF THE BOOK WILL DEFINITELY
BELIEVE IN HIM BEFORE HIS DEATH. AND *ON* *THE* *DAY* *OF* *JUDGMENT*
*JESUS* *WILL* *BE* *A* *WITNESS* AGAINST THEM. [#160] WE FORBADE THE JEWS
CERTAIN FOODS THAT HAD BEEN LAWFUL TO THEM FOR THEIR WRONGDOING, AND FOR
HINDERING MANY FROM THE WAY OF ALLAH, [#161] TAKING INTEREST DESPITE ITS
PROHIBITION, AND *CONSUMING* *PEOPLE’S* *WEALTH* *UNJUSTLY*. WE HAVE
PREPARED FOR THE DISBELIEVERS AMONG THEM A PAINFUL PUNISHMENT.

[#162] BUT THOSE WITH SOLID KNOWLEDGE AMONG THEM AND THOSE WITH TRUE FAITH
BELIEVE IN WHAT HAS BEEN REVEALED TO YOU ˹O PROPHET˺ AND WHAT WAS REVEALED
BEFORE YOU—˹ESPECIALLY˺ THOSE WHO ESTABLISH PRAYER—AND THOSE WHO PAY
ALMS-TAX AND BELIEVE IN ALLAH AND THE LAST DAY, TO THESE ˹PEOPLE˺ WE WILL
GRANT A GREAT REWARD. [#163] INDEED, WE HAVE SENT REVELATION TO YOU ˹O
PROPHET˺ AS WE SENT REVELATION TO NOAH AND THE PROPHETS AFTER HIM. WE ALSO
SENT REVELATION TO ABRAHAM, ISHMAEL, ISAAC, JACOB, AND HIS DESCENDANTS, ˹AS
WELL AS˺ JESUS, JOB, JONAH, AARON, AND SOLOMON. AND TO DAVID WE GAVE THE
PSALMS.

#357 - MALE CHECKSUM TOTAL: #211 / DEME CHECKSUM TOTAL: #211 as [#20, #300,
#1, #6, #30] = shᵉʼôwl (H7585): {UMBRA: #337 % #41 = #9} 1) sheol,
underworld, grave, *HELL*, pit; 1a) the underworld; 1b) Sheol - the OT
designation for the abode of the dead; 1b1) place of no return; 1b2)
without praise of God; 1b3) *WICKED* *SENT* *THERE* *FOR* *PUNISHMENT*;
1b4) righteous not abandoned to it; 1b5) of the place of exile (fig); 1b6)
of extreme degradation in sin;

YOUTUBE: "TWO STEPS FROM HELL - VICTORY (WWII Cinematic)"

#484 - FEME CHECKSUM TOTAL: #241 as [#9, #5, #100, #10, #200, #40, #70,
#50] = therismós (G2326): {UMBRA: #634 % #41 = #19} 1) harvest, the act of
reaping; 1a) fig. of the gathering of men into the kingdom of God; 1b)
referring to time of reaping, *THE* *FINAL* *JUDGMENT*, *WHEN* *THE*
*RIGHTEOUS* *ARE* *GATHERED* *INTO* *THE* *KINGDOM* *OF* *GOD* *AND* *THE*
*WICKED* *ARE* *CAST* *INTO* *HELL* *FOR* *EVER*;

[#164] THERE ARE *MESSENGERS* WHOSE STORIES WE HAVE TOLD YOU ALREADY AND
OTHERS WE HAVE NOT. AND TO MOSES ALLAH SPOKE DIRECTLY. [#165] ALL WERE˺
*MESSENGERS* DELIVERING GOOD NEWS AND WARNINGS SO HUMANITY SHOULD HAVE NO
EXCUSE BEFORE ALLAH AFTER ˹THE COMING OF˺ THE *MESSENGERS*. AND ALLAH IS
ALMIGHTY, ALL-WISE. [#166] YET ˹IF YOU ARE DENIED, O PROPHET,˺ ALLAH BEARS
WITNESS TO WHAT HE HAS SENT DOWN TO YOU—HE HAS SENT IT WITH HIS KNOWLEDGE.
THE ANGELS TOO BEAR WITNESS. AND ALLAH ˹ALONE˺ IS SUFFICIENT AS A WITNESS.
[#167] THOSE WHO DISBELIEVE AND HINDER ˹OTHERS˺ FROM THE WAY OF ALLAH HAVE
CERTAINLY STRAYED FAR AWAY. [#168] THOSE WHO DISBELIEVE AND WRONG
THEMSELVES—SURELY ALLAH WILL NEITHER FORGIVE THEM NOR GUIDE THEM TO ANY
PATH [#169] EXCEPT THAT OF *HELL*, *TO* *STAY* *THERE* *FOR* *EVER* *AND*
*EVER*. AND THAT IS EASY FOR ALLAH." [Qur'an An-Nisa 4:153-169]

    #387 - NOUMENON RESONANCE FOR 11 FEBRUARY 660 BCE as [#8, #3, #5, #40,
#70, #50, #10, #1, #200] /
#187 as [#8, #3, #5, #40, #70, #50, #10, #1] = hēgemonía (G2231): {UMBRA:
#187 % #41 = #23} 1) chief command, rule, sovereignty; 1a) *OF* *THE*
*REIGN* *OF* *A* *ROMAN* *EMPEROR*;

<https://www.reuters.com/world/uk/uks-king-charles-welcomes-japans-emperor-naruhito-state-visit-begins-2024-06-25/>

[IMAGE (0720 HOURS ON 26 JUNE 2024): Britain's KING CHARLES III and QUEEN
CAMILLA with EMPEROR NARUHITO and EMPRESS MASAKO of Japan attend the
ceremonial welcome for the Emperor and Empress during their state visit to
Britain, at Horse Guards Parade on 25 JUNE 2024 in London, Britain.
Courtesy: Chris Jackson / Pool via REUTERS © Thomson Reuters]

THE IMPERIAL HOUSE RECOGNIZES 126 MONARCHS, BEGINNING WITH EMPEROR JIMMU
(TRADITIONALLY DATED TO #169 - AREPO / #249 - SATOR / #303 / #369 / #387 /
#410 - 11 FEBRUARY 660 BCE), and continuing up to the current emperor,
NARUHITO. However, scholars have agreed that there is no evidence of
Jimmu's existence, that the traditional narrative of the imperial family’s
founding is mythical, and that Jimmu is a mythical figure. Historical
evidence for the first 25 emperors is mythical, but there is sufficient
evidence of an unbroken agnatic line since the early 6th century.
Historically, verifiable emperors of Japan start from AD 539 with Emperor
Kinmei. <https://en.wikipedia.org/wiki/Imperial_House_of_Japan>

#161 as [#1, #80, #80] /
#167 - 11 SEPTEMBER 2001 as [#1, #80, #80, #6] = ʼâphaph (H661): {UMBRA:
#161 % #41 = #38} 1) to surround, encompass; 1a) (Qal) *TO* *ENCOMPASS*;

H661@{
  {@1: Sup: 1 - CENTRE: CHUNG (#1); Ego: 1 - CENTRE: CHUNG (#1)},
  {@2: Sup: 81 - FOSTERING: YANG (#82 - MALE DEME IS UNNAMED {%11}); Ego:
80 - LABOURING: CH'IN (#81 - MALE DEME IS UNNAMED {%0})},
  {@3: Sup: 80 - LABOURING: CH'IN (#162); Ego: 80 - LABOURING: CH'IN (#161
- I AM NOT A TELLER OF LIES {%9} / I AM NOT A TELLER OF LIES {%9})},
  {@4: Sup: 5 - KEEPING SMALL: SHAO (#167); Ego: 6 - CONTRARIETY: LI
(#167)},
  Male: #167; Feme: #167
} // #167

ONTIC CHECKSUM TOTAL: #161 - ROTAS
DEME CHECKSUM TOTAL: #324

SEE ALSO: "DIFFICULT EPISTEMOLOGICAL QUESTION ON #168 ONTIC / TEMPORAL
GROUNDING --> #228 - ATROCITY BY #324 DYNAMIC" (20 MARCH 1996 +(5×364)+182
= 12 SEPTEMBER 2001) + 182 = 24 x 7 = 168 x 13 = #2184 days

<http://www.grapple369.com/Groundwork/Difficult%20Epistemological%20Question.pdf>

#123 - 11 SEPTEMBER 2001 as [#6, #50, #60, #2, #5] /
#1068 as [#6, #60, #2, #400, #600] = çâbab (H5437): {UMBRA: #64 % #41 =
#23} 1) to turn, turn about or around or aside or back or towards, go about
or around, surround, encircle, change direction; 1a) (Qal); 1a1) to turn,
turn about, be brought round, change; 1a2) to march or walk around, go
partly around, circle about, skirt, make a round, make a circuit, go about
to, surround, encompass; 1b) (Niphal); 1b1) to turn oneself, close round,
turn round; 1b2) to be turned over to; 1c) (Piel) to turn about, change,
transform; 1d) (Poel); 1d1) to encompass, surround; 1d2) to come about,
assemble round; 1d3) to march, go about; 1d4) to enclose, envelop; 1e)
(Hiphil); 1e1) to turn, cause to turn, turn back, reverse, bring over, turn
into, bring round; 1e2) to cause to go around, surround, encompass; 1f)
(Hophal); 1f1) to be turned; 1f2) to be surrounded;

H5437@{
  {@1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6)},
  {@2: Sup: 56 - CLOSED MOUTH: CHIN (#62); Ego: 50 - VASTNESS / WASTING:
T'ANG (#56)},
  {@3: Sup: 35 - GATHERING: LIEN (#97); Ego: 60 - ACCUMULATION: CHI
(#116)},
  {@4: Sup: 37 - PURITY: TS'UI (#134 - MALE DEME IS UNNAMED
{%34}); Ego: 2 - FULL CIRCLE: CHOU (#118 - MALE DEME IS UNNAMED {%5})},
  {@5: Sup: 42 - GOING TO MEET: YING (#176); Ego: 5 - KEEPING SMALL: SHAO
(#123)},
  Male: #176; Feme: #123 - 11 SEPTEMBER 2001
} // #123

DEME CHECKSUM TOTAL: #252

H5437@{
  {@1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6)},
  {@2: Sup: 16 - CONTACT: CHIAO (#22); Ego: 10 - DEFECTIVENESS, DISTORTION:
HSIEN (#16)},
  {@3: Sup: 76 - AGGRAVATION: CHU (#98 - MALE DEME IS UNNAMED {%24}); Ego:
60 - ACCUMULATION: CHI (#76 - MALE DEME IS UNNAMED {%4})},
  {@4: Sup: 1 - CENTRE: CHUNG (#99); Ego: 6 - CONTRARIETY: LI (#82 - MALE
DEME IS UNNAMED {%11})},
  {@5: Sup: 3 - MIRED: HSIEN (#102 - I AM NOT RAPACIOUS {%4}); Ego: 2 -
FULL CIRCLE: CHOU (#84 - I AM NOT A MAN OF VIOLENCE {%2})},
  {@6: Sup: 5 - KEEPING SMALL: SHAO (#107); Ego: 2 - FULL CIRCLE: CHOU (#86
- I AM NOT A ROBBER OF FOOD {%10})},
  {@7: Sup: 11 - DIVERGENCE: CH'A (#118 - MALE DEME IS UNNAMED {%5}); Ego:
6 - CONTRARIETY: LI (#92)},
  Male: #118; Feme: #92
} // #92

ONTIC CHECKSUM TOTAL: #272
DEME CHECKSUM TOTAL: #374 - 7 *OCTOBER* 2023

H5437@{
  {@1: Sup: 6 - CONTRARIETY: LI (#6); Ego: 6 - CONTRARIETY: LI (#6)},
  {@2: Sup: 66 - DEPARTURE: CH'U (#72); Ego: 60 - ACCUMULATION: CHI (#66)},
  {@3: Sup: 68 - DIMMING: MENG (#140 - I DEAL NOT FRAUDULENTLY {%14} / I AM
NOT AN EAVES-DROPPER {%16}); Ego: 2 - FULL CIRCLE: CHOU (#68 - I DO NOT
THAT WHICH OFFENDETH THE GOD OF MY DOMAIN {%42})},
  {@4: Sup: 63 - WATCH: SHIH (#203); Ego: 76 - AGGRAVATION: CHU (#144 -
MALE DEME IS UNNAMED {%10})},
  {@5: Sup: 15 - REACH: TA (#218); Ego: 33 - CLOSENESS: MI (#177 - I AM NOT
GIVEN TO CURSING {%29} / I AM NOT GIVEN TO CURSING {%29})},
  Male: #218; Feme: #177
} // #1068

ONTIC CHECKSUM TOTAL: #385
DEME CHECKSUM TOTAL: #321 - 7 *OCTOBER* 2023

Tawaf, derived from the Arabic verb “Taafa,” means “to encircle”. In the
Islamic context, Tawaf involves walking around the Holy Kaaba seven times
in an anti-clockwise direction. Pilgrims start from Hajr-al-Aswad (the
Black Stone) and complete this ritual during Umrah or Hajj. The Kaaba, a
cube-shaped structure in Mecca, Saudi Arabia, is the most sacred spot for
Muslims worldwide. They orient themselves toward it during daily prayers,
bury their dead facing its meridian, and aspire to visit it on pilgrimage.
The Kaaba’s interior contains three pillars supporting the roof and
suspended silver and gold lamps. The Black Stone (al-Ḥajar al-Aswad) is
located in its eastern corner. Legend holds that this stone, originally
white, turned black by absorbing the sins of countless pilgrims who touched
and kissed it. Every Muslim performing Hajj or Umrah is required to walk
around the Kaaba counterclockwise seven times, and while doing so, touching
or kissing the Black Stone is encouraged but not mandatory."

REDUCTIO AD HITLERUM AS IDEA #303 - 28 AUGUST 1942: "SKY-SCRAPERS—THEIR
VULNERABILITY TO AIR ATTACK—ANTI- AIRCRAFT DEFENCE—NEW ARTILLERY
WEAPONS—LEARNING WHILE FACING THE ENEMY.

Some German towns must be protected at all costs—Weimar, Nuremberg,
Stuttgart. Factories can always be rebuilt, but works of art are
irreplaceable.

<Loading Image...>

Multi-storeyed houses are reasonably safe against a direct hit from a bomb,
but not against the subsequent blast. A small breeze is enough to make a
sky-scraper sway as much as from forty to eighty centimetres. THE DEPTH OF
THE FOUNDATIONS OF SOME SKY-SCRAPERS IN NEW YORK IS AS MUCH AS SEVENTY
METRES, AND THE DRIVING OF THE CEMENT FOUNDATION DEMANDS A PRESSURE OF SIX
OR EIGHT THOUSAND HUNDREDWEIGHTS. AN AIR RAID, SUCH AS THOSE AGAINST
LONDON, WOULD HAVE A DEVASTATING EFFECT ON NEW YORK. It would be physically
impossible to clear the débris, and it is not possible to build air-raid
shelters.

In America, the capitalist conception, based on the gold standard, leads to
many absurdities.

If this war continues for ten years, aircraft will all be flying at a
height of forty thousand feet, and ocean-going traffic will all be
submarine, and the world at large will be free to lead a pleasant
existence. Fights will take place, but they will not be visible; Britain
will lie in ruins; in Germany every man and every woman will belong to an
anti-aircraft crew. With an annual production of six thousand anti-aircraft
guns, every little village in Germany will soon have its own battery and
its own searchlight section, and the whole Reich will be one single,
integrated defence unit. Blinded by the reflection of mirrors, the enemy
pilots will be able to see nothing; if a mirror is placed at each corner of
a five-hundred-metre square, the desired effect will be obtained. I wonder
what people would have thought if I had spoken of figures of this kind
before the war!

The Navy has the most efficient anti-aircraft defences. I have seen them,
and the shooting was magnificent. Thirteen hits for every hundred shots!
This is attributable principally to the fact that the Navy is taught to
shoot accurately from continuously moving platforms. As a result, their
total of 'planes shot down is colossal. The best A.A. gun is the 8'8. The
10*5 has the disadvantage that it consumes too much ammunition, and the
life of the barrel is very short. Reichsmarschall Goring is most anxious to
continue producing the 12-8. This double- barrelled i2'8 has a fantastic
appearance. When one examines the 8'8 with the eye of a technician, one
realises that it is the most beautiful weapon yet fashioned, with the
exception of the 12-8.

#310 as [#200, #70, #40] /
#312 as [#2, #200, #70, #40] = raʻam (H7482): {UMBRA: #310 % #41 = #23} 1)
*THUNDER*;

YOUTUBE: “AC / DC THUNDERSTRUCK & BATTLESHIP SCENE”

H7482@{
  {@1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2)},
  {@2: Sup: 40 - LAW / MODEL: FA (#42); Ego: 38 - FULLNESS: SHENG (#40)},
  {@3: Sup: 29 - DECISIVENESS: TUAN (#71 - MALE DEME IS UNNAMED {%2}); Ego:
70 - SEVERANCE: KE (#110 - MALE DEME IS UNNAMED {%30})},
  {@4: Sup: 69 - EXHAUSTION: CH'IUNG (#140 - I DEAL NOT FRAUDULENTLY {%14}
/ I AM NOT AN EAVES-DROPPER {%16}); Ego: 40 - LAW / MODEL: FA (#150 - I
INDULGE NOT IN ANGER {%28} / I INDULGE NOT IN ANGER {%28})},
  Male: #140; Feme: #150 - 7 *OCTOBER* 2023
} // #312

ONTIC CHECKSUM TOTAL: #290 - 11 *SEPTEMBER* 2001
DEME CHECKSUM TOTAL: #331

WITH A NEW TYPE OF WEAPON, MUCH OFTEN DEPENDS ON THE HANDS INTO WHICH IT IS
FIRST DELIVERED. IF IT COMES FIRST INTO CLUMSY, INCAPABLE HANDS, WE ARE
VERY LIABLE TO WRITE IT OFF.

    #210 - 11 *SEPTEMBER* 2001 as [#8, #200, #2] /
    /     #222 - 11 *SEPTEMBER* 2001 / 20 MAY 2017 as [#2, #8, #200, #2,
#10] / [#6, #8, #200, #2, #6] /
    #230 - 20 MAY 2017 as [#20, #8, #200, #2] / [#8, #200, #2, #20] /
#618 as [#2, #8, #200, #2, #6, #400] /
#665 as [#8, #200, #2, #400, #10, #5, #40] = chereb (H2719): {UMBRA: #210 %
#41 = #5} 1) *SWORD*, knife; 1a) sword; 1b) knife; 1c) tools for cutting
stone;

H2719@{
  {@1: Sup: 2 - FULL CIRCLE: CHOU (#2); Ego: 2 - FULL CIRCLE: CHOU (#2)},
  {@2: Sup: 10 - DEFECTIVENESS, DISTORTION: HSIEN (#12); Ego: 8 -
OPPOSITION: KAN (#10)},
  {@3: Sup: 48 - RITUAL: LI (#60); Ego: 38 - FULLNESS: SHENG (#48)},
  {@4: Sup: 50 - VASTNESS / WASTING: T'ANG (#110 - MALE DEME IS UNNAMED
{%30}); Ego: 2 - FULL CIRCLE: CHOU (#50)},
  {@5: Sup: 56 - CLOSED MOUTH: CHIN (#166 - I AM NOT SLUGGISH {%11}); Ego:
6 - CONTRARIETY: LI (#56)},
  {@6: Sup: 51 - CONSTANCY: CH'ANG (#217); Ego: 76 - AGGRAVATION: CHU
(#132)},
  Male: #217 - 7 *OCTOBER* 2023; Feme: #132
} // #618

ONTIC CHECKSUM TOTAL: #166
DEME CHECKSUM TOTAL: #110

H2719@{
  {@1: Sup: 8 - OPPOSITION: KAN (#8); Ego: 8 - OPPOSITION: KAN (#8)},
  {@2: Sup: 46 - ENLARGEMENT: K'UO (#54); Ego: 38 - FULLNESS: SHENG (#46)},
  {@3: Sup: 48 - RITUAL: LI (#102 - I AM NOT RAPACIOUS {%4}); Ego: 2 - FULL
CIRCLE: CHOU (#48)},
  {@4: Sup: 43 - ENCOUNTERS: YU (#145); Ego: 76 - AGGRAVATION: CHU (#124)},
  {@5: Sup: 53 - ETERNITY: YUNG (#198); Ego: 10 - DEFECTIVENESS,
DISTORTION: HSIEN (#134 - MALE DEME IS UNNAMED {%34})},
  {@6: Sup: 58 - GATHERING IN: HSI (#256); Ego: 5 - KEEPING SMALL: SHAO
(#139 - I HAVE NOT SLAUGHTERED THE SACRED ANIMALS {%13})},
  {@7: Sup: 17 - HOLDING BACK: JUAN (#273); Ego: 40 - LAW / MODEL: FA (#179
- MALE DEME IS UNNAMED {%0})},
  Male: #273; Feme: #179
} // #665

ONTIC CHECKSUM TOTAL: #241 - OPERA / 11 *SEPTEMBER* 2001
DEME CHECKSUM TOTAL: #313

<https://www.theguardian.com/us-news/2017/may/20/trump-visit-hailed-by-saudi-leaders-as-reset-of-regional-order>

[IMAGE: United States President Donald Trump briefly joining in a
traditional SAUDI ARABIAN male-only sword dance before a state dinner in
his honour at Riyadh on Saturday 20 MAY 2017]

"BEAT YOUR PLOWSHARES INTO *SWORDS*-H2719, AND YOUR PRUNINGHOOKS INTO
SPEARS: LET THE WEAK SAY, I AM STRONG." [Joel 3:10]

WE HAD THAT EXPERIENCE, nearly, with the '34 machine gun. ONE MUST NEVER
CONDEMN A WEAPON BECAUSE ONE HAS NOT GOT THE HANG OF HOW TO USE IT. The '34
machine gun fired consistently, even in the greatest cold, as soon as we
found the right lubricating oil for it.

The grenade-throwers issued to the Engineers, which were completely
noiseless, were rejected time after time for one reason after another; and
I must say that, every time I poked my nose into a report on the subject,
the reasons given for rejection seemed to me to be, to say the least of it,
very thin.

If one restricts instruction to the essentials, one can teach a soldier all
he requires to know for all practical purposes in three months. The rest he
will learn gradually, with experience. Under war conditions, a soldier
learns more in three months than he learns in a year in peace-time.
Instruction acquired in the face of the enemy cannot be bettered." [pages
669-670]

YOUTUBE: "CONQUEST OF PARADISE WITH BAGPIPES AND DRUMS"

FOR FURTHER INFORMATION SEE: "APPENDIX #369 - TRANSCRIPT OF VCAT 500 / 2000
HEARING DATED 7 DECEMBER 2001 CONVEYING MISREPRESENTED TELEPHONE CALLS AS
SERIOUS MATTER REPORTED TO POLICE"

<http://www.grapple369.com/Groundwork/Appendix%20369%20-%20VCAT%20Extraordinary%20Directions%20Hearing%20Transcript.pdf>


FOR FURTHER INFORMATION SEE: "APPENDIX #425 - COGITO ARRAY / TEMPORAL /
INFUSED IDEA ASSOCIATIONS FOR MISREPRESENTED TELEPHONE CALLS BY INSURER'S
CHIEF LEGAL COUNSEL AT VCAT 500 / 2000 HEARING DATED 7 DECEMBER 2001"

<http://www.grapple369.com/Groundwork/Appendix%20425%20-%20Telephone%20Cognito%20Ideas.pdf>


FOR COMPARATIVE APPROACH SEE: "APPENDIX #911 - TEMPORAL HEURISTIC / INFUSED
IDEAS IN DISTRESSED TELEPHONE CALL @ 0947 HRS ON 11 SEPTEMBER 2001 FROM
HIJACKED AIRPLANE PRIOR TO WORLD TRADE CENTRE CRASH"

<http://www.grapple369.com/Groundwork/Appendix%20911%20-%20Telephone%20On%20Hijacked%20Plane.pdf>


SEE ALSO: "APPENDIX #303 - REDUCTIO AD HITLERUM TABLE TALK IDEAS AS
EVIDENCE OF PARADIGM EQUIVALENCE AND SYSTEMIC INCURSION AGAINST SOVEREIGN
STATES / AUTONOMY DYNAMIC"

<http://www.grapple369.com/Groundwork/Appendix%20303%20-%20Terrorism%20And%20Reductio%20Ad%20Hitlerum.pdf>


A revision of this document may be obtained from the following URL:

<http://www.grapple369.com/Groundwork/Islamic%20Declaration%20of%20Belief.pdf>


Revision Date: 5 July 2024

Post by NefeshBarYochai
Let's cut to the chase. If you're fretting about antisemitism and the
fears and insecurities of Jewish students in the middle of a genocide,
you're an awful human being.
https://mondoweiss.net/2024/07/if-you-support-israel-in-the-middle-of-a-genocide-youre-an-awful-person/
During the worst attack on Gaza before this one, in 2014, Steven
Salaita, a Palestinian professor of American Indian Studies, had a
tenured offer withdrawn by the University of Illinois over some
strongly worded tweets he posted concerning that attack. Soon after, I
published a piece in the New York Times blog The Stone (also see
here), concerning one of those tweets – it said “Let’s cut to the
chase: If you’re defending #Israel right now you’re an awful human
being”(11:46 PM – 8 Jul 2014).
I wasn’t addressing the obvious violation of academic freedom
represented by his case, nor the appropriateness of his moral outrage
at Israel’s actions – regarding those issues I was totally with him.
Instead, I considered whether I thought the claim in the tweet was, in
fact, true. Were defenders of Israel during this attack indeed “awful
human beings”?
Let’s set aside the obvious hyperbole of the statement and the fact
that, of course, most people, no matter their deplorable views, cannot
be simply summed up as “awful”; human character is a complicated
affair. What I take to be the point of the claim, however, is that if
someone, after the horrific punishment meted out by Israel on Gaza,
could still defend Israel, then this manifested a serious moral
character flaw.
Without completely rehearsing my answer to the question ten years ago,
briefly, it went like this. It’s important to distinguish between the
moral status of an action and the moral character of a person. As
applied to the 2014 Israeli attack, I argued that though Israel’s
actions were indeed morally atrocious, people of decent character
could still defend it given the surrounding social and informational
environment in which they lived. Given the nature of Western
(especially American) media, the standard assumptions of people’s
families and friends, etc., it’s quite understandable how good, decent
people might be misled into defending what are, in fact, morally
abominable actions. I then interpreted Salaita’s tweet as both
aspirational and interventionist. I saw it as aspirational in the
sense that it pointed to a world where people were sufficiently
well-informed by the media and their surrounding social environment so
that, in fact, only “an awful human being” would support Israel’s
actions. (The way I put it then was that the tweet wasn’t true, “but
it ought to be”). It was interventionist in the sense that he was
helping us to get to that world by modeling the reaction one ought to
have.
As I’ve watched Israel’s genocide unfold these past nine months and
seen so many political and media figures either outright defend Israel
or produce so-called “nuanced” criticisms laced with excuses, I’ve had
many occasions to think about Salaita’s tweet. Given the scale of the
current genocidal attack on Gaza, and the abundance of information
available from social media (and even the mainstream media, though
usually one has to ignore the framing), is it now true that only “an
awful human being” would defend Israel? This time, I think the case
for answering in the affirmative is quite strong.
One might ask at this point whether the question really matters. As I
am not a fan of “clean hands” politics, I don’t think one’s judgments
of moral character normally have clear consequences about how one
should behave politically. If the political calculation warrants it, I
will “hold my nose”, or get my “hands dirty” when required. For
example, though I indeed judge Joe Biden to be “an awful human being”,
I will vote for him to keep a much more awful and much more dangerous
human being from winning the election.
However, I do think this question of moral character matters a lot in
two arenas: what I’ll call “deliberation in the public sphere” and
local interpersonal relations. By the first, I have in mind the many
controversies we’re now seeing in a large variety of settings over how
to speak about Israel and Gaza. Organizations of every sort — whether
it be government bodies like city councils and school boards, or
non-governmental organizations like schools, universities, sports
associations, online communities, private businesses, etc. — are
dealing with questions about making public statements in the name of
the organization on Gaza and disciplining the kind of speech
concerning Gaza that takes place within the organizational spaces
(e.g. see this story). I mention this arena mainly to set it aside
here (but see this excellent discussion of the issue — and in the
spirit of full disclosure, the author is my daughter). The only point
I want to make here regarding the controversies taking place in these
public spaces over how to address Gaza is that this question of moral
character is playing an important role, if only implicitly. One might
think of it this way: where is the line between the demands of minimal
decency (not being an “awful human being”) and demands that are
clearly political? The case of Gaza 2023-24 is bringing this question
to the fore in unprecedented ways.
But it’s in the second arena, the realm of local interpersonal
relations, where I have experienced the effects of the Salaita claim
most deeply. Until recently I have been able to separate my political
commitment to Palestinian liberation from my personal relations. There
are many people, a number of them friends, who I knew felt quite
differently from me about Israel/Palestine, and yet toward whom I had
warm and friendly feelings. But now that’s changed — not completely,
but in important, and quite discernible ways. There are now many
people whose company I can no longer unequivocally enjoy, or, in some
cases, even tolerate.
In particular, I feel very differently about certain Jewish friends,
colleagues, and acquaintances. I’m thinking of people who actively
affirm their Jewish identity as an important part of their lives,
especially those who see Zionism, or some special connection to
Israel, as an important component in their sense of their Jewishness.
As I said above, in the past, I could look past this difference in our
views, but now, after Gaza 2023-24, I can’t any longer. I find that
all of my interactions with these folks are emotionally colored in a
way that prevents me from experiencing the kind of warm fellow-feeling
I used to feel in their company. I include here not only people
“defending Israel” straightforwardly (actually, I pretty much don’t
associate with people who do that), but primarily those who, with much
liberal hand-wringing and consternation, express their sorrow over the
loss of Palestinian life but then pivot to discussing the horrors of
October 7, the difficulty of dealing with terrorism, Israeli-Jewish
feelings of insecurity, and then, what really gets me going, the
worrisome increase in antisemitism.
I have recently spoken and written about the groundless charge that
the protest movement is infected with antisemitism, charges that are
taken for granted in many spaces (the political and media
establishment, for starters, but also most prominent Jewish
organizations — Jewish Voice for Peace and If Not Now being the
notable exceptions). My writing and speaking about this has been
mostly defensive, in the sense that I rebut the arguments that claim
to show how antisemitic the movement is, especially those that
conflate anti-Zionism with antisemitism. While I think publicly
rebutting these arguments is necessary — and I’m sure, unfortunately,
there will still be a need to do this often in the future — the
politically expedient, perhaps necessary, adoption of this defensive
mode has left me feeling frustrated and inadequate.
Here, then, is what I want to say to these Jewish friends and
acquaintances who fret about antisemitism, especially those who
perceive attacks on Israel as attacks on their identity. One way of
thinking about Jewish identity is to think of one’s relation to the
rest of the Jewish people as a kind of family relation. A people is
sort of like a very, very large family. Israel, the Jewish state, can
then be thought of as the family project. I think this is how many
Jews do feel about Israel, and it helps to explain their taking
criticism of Israel personally. However, while solidarity with, and
concern for, one’s family members is certainly a crucial part of
identifying with the family, so is taking responsibility for what
one’s family members do. If my children, say, were to engage in
morally atrocious behavior, my greatest concern wouldn’t be how people
reacted to me and my family. My primary concern would be to rectify
the wrong done, to the extent possible. So, in that vein, I ask, is
the very moment the Jewish “family project” is engaging in genocide
the morally appropriate time to worry about negative feelings
expressed about Jews? Wouldn’t a “mensch” devote all of their energy
to putting a stop to the family’s criminal behavior first, allying
with everyone fighting for that goal (as we see JVP and If Not Now
doing), and put aside one’s concerns about how some chants are phrased
and some tropes are expressed? (See this for a particularly good
example of what I’m talking about.)
In the spirit of the Salaita tweet, then, I will end with this. Anyone
who is fretting about antisemitism, about the fears and insecurities
of Jewish students on campuses, and all the other complaints about
antisemitic tropes that are sometimes carelessly expressed by those
reacting to the horror of Gaza — to them I say, “let’s cut to the
chase; if this is what’s occupying your concerns right now, in the
midst of a genocide being perpetrated by your own people, you’re an
awful human being!”