Rishon Megalithon 1

[01] In the third yōm gadol wherein HE WHO IS Elohim made Eretz and Shamayim, before there was any plant of the field in the eretz, and before any tender shoot of the field had sprouted, for HE WHO IS Elohim had not rained upon the eretz:

[02] And there was not an adam to till the adamah, but a fountain ascended out of the eretz and quaffed the whole face of the adamah:

[03] HE WHO IS Elohim formed the adam of dust from the adamah, and breathed into his countenance living breath: and the adam became a living soul.

[04] And HE WHO IS Elohim planted a Paradise Garden in Eden, at Qedem, and there He put the adam which He had formed.

[05] And HE WHO IS Elohim caused to sprout up out of the adamah every tree that is pleasant to the sight, and good for food:

[06] And the tree of the life is in the midst of the Paradise Garden, and the tree of the knowledge of good and evil.

[07] And a river goes out from Eden to quaff the Paradise Garden, and from there it is parted into four heads:

[08] The name of the first, Pishon, the one compassing all of Eretz haĤuwilah, therein is the gold, and the gold of that eretz is good: therein are the bdolaĥ and the shoham stone.

[09] And the name of the second river, Giĥon, the one compassing all of Eretz Kush.

[10] And the name of the third river, Ĥidakel, the one going before Asshur.

[11] And the fourth river is Perat, that is, Breaking Forth.

[12] And HE WHO IS Elohim takes the adam and settles him in the Paradise Garden of Eden to maintain it and to guard it:

[13] And HE WHO IS Elohim commands the adam, saying, From every tree of the garden you may freely eat: but from the tree of the knowledge of good and evil, you shall not eat from it, for in the yōm wherein you eat from it, a death you will die.

[14] And HE WHO IS Elohim says, It is not good for the adam to be alone: I will make for him a helper as a counterpart-helpmate.

[15] And HE WHO IS Elohim forms of the adamah every beast of the field, and every flyer of the shamayim, and brings them to the adam to see what he will call them:

[16] And whatsoever the adam called any living soul, that is its name.

[17] And the adam proclaimed names for all the behemah, and for every flyer of the shamayim, and for every beast of the field:

[18] But for the adam there was not found a helper as counterpart-helpmate for him.

[19] And HE WHO IS Elohim caused a deep sleep to fall upon the adam, and he was comatose, and he took one of his ribs and encased a body founded from it:

[20] And HE WHO IS Elohim built the rib which he had taken from the adam into an iyshah, and brought her to the adam.

[21] And the adam said, This stroke is bone of my bones and body of my body:

[22] This will be called Iyshah, for from Iysh this was taken.

[23] Therefore shall an iysh leave his father and his mother, and will adhere with his iyshah: and they will be for one body.

[24] And they were twofold naked, the adam and his iyshah, and were not ashamed.
[25] But the naĥash-serpent is more cunningly-nakedly-subtil than any beast of the field which HE WHO IS Elohim has made, and he says to the iyshah:

[26] Is it so that Elohim says, You shall not eat from any tree of the garden?

Rishon Megalithon 2

[01] And the iyshah said to the serpent, From the fruit of the garden trees we may eat:

[02] But from the fruit of the tree in the midst of the garden, Elohim says, You shall not eat from it, and neither shall you touch it, lest you die.
[03] And the serpent says to the iyshah, No, A death you will die!

[04] For Elohim knows that in the yōm wherein you eat from it your eyes will be opened, and you will be as Elohim knowing good and evil.

[05] And the iyshah beholds that the tree is good for food, and that it is pleasant to the eyes, and a desirable tree to make one wise:

[06] And she takes of its fruit, and eats, and gives also to her iysh with her, and he eats.

[07] And their eyes are opened, and they perceive that they are naked, and they sew fig leaves together, and make for themselves aprons.
[08] And they heard the voice of HE WHO IS Elohim traversing through the Paradise Garden in Ruaĥ haYōm: and the adam and his iyshah hid from the Presence of HE WHO IS Elohim in the midst of the garden trees.
[09] And HE WHO IS Elohim calls to the adam, and says to him, Where are you? and he said, I heard your voice in the garden, and feared: for naked I am, and I hid.
[10] And He says, Who told you that you are naked? You have eaten from the tree of which I commanded you not to eat from it?
[11] And the adam said, The iyshah whom you appointed alongside with me: she gave me of the tree, and I did eat.
[12] And HE WHO IS Elohim says to the iyshah, What is this that you have done? and the iyshah said, The serpent deceived me, and I did eat.
[13] And HE WHO IS Elohim says to the serpent, Because you have done this, execrated you are, apart from all the behemah, and apart from every beast of the field:

[14] According to your belly you will walk, and dust you will eat all the days of your life.
[15] And I will put enmity between you and the iyshah, and between your seed and her seed: and he will burst your head, and you will snap at his heel.
[16] Unto the iyshah He says, I will greatly multiply your labor and conception: with an earthen vessel you will bring forth offspring, and your desire will be unto your iysh, and he will rule within you.
[17] And He says to the adam, Because you have hearkened to the voice of your iyshah, and have eaten from the tree which I commanded you, saying, You shall not eat from it:
[18] The adamah is cursed because of you: in toil you will eat of it all the days of your life, and thorns and thistles it will bring forth to you, and you will eat herbs of the field.
[19] In the sweat of your face you will eat bread until you return to the adamah, for out of it you were taken: for dust you are, and unto dust you will return.

[20] And the adam called the name of his iyshah Ĥawah: for she had become the mother of all raw-life.
[21] And HE WHO IS Elohim made coverings of skin for the adam, and for his iyshah, and He clothed them:

[22] For behold, in transgressing the Word they died, and the Malak of Elohim appeared to the adam in a vision, saying, Take the skin of the lamb which you and your iyshah have slain: and you shall take blood of the grape and boil it down to red pitch ĥamar, and you shall use the blood of the grape to write upon the lambskin for a covering.

[23] And you shall write upon the covering all the words of HE WHO IS which He has wrtten upon your heart, and the words shall be written in the finger of Elohim in the blood of the grape, and shall be for a cleansing atonement unto you and your iyshah.

[24] And the adam wrote all the words upon the skin covering in the finger of Elohim, with the pure blood of the grape, and written therein is the immersion of the yômim.

[25] And the Elohim said, Behold, the adam has become as one of them, knowing good and evil: and now, should he put forth his hand, and take also of the tree of the life, and eat, and live into the Olam?

[26] And HE WHO IS Elohim sent him out of the Paradise Garden of Eden to till the adamah from which he was taken: and He expatriated the adam, and stationed the Krubim and the blazing overturning sword at Qedem, by the Paradise Garden of Eden, to guard the way of the tree of the life.

Rishon Megalithon 3

[01] And the adam knows Ĥawah his iyshah, and she conceives and produces Kain, and she says, I have acquired an iysh by way of the Elohim.

[02] And she adds to bring forth his brother, Habel: and Habel will be a flock shepherd, and Kain is a tiller of adamah.
[03] And it comes to pass at the end of the yômim that Kain brings a minĥah from the fruit of the adamah unto HE WHO IS.

[04] And Habel brings also himself, from the firstlings of his flock and from the choicest portion: and HE WHO IS turns the eye in that hour unto Habel, and to his minĥah.
[05] But unto Kain, and to his minĥah, He turns not the eye: and there is a glowing blaze of vehemence unto Kain, and his countenance falls.

[06] And HE WHO IS says to Kain, For what reason is there a glowing blaze unto you? and why is your countenance fallen?

[07] Is it not sin if you have rightly brought, but have not rightly opened up? Repose, and unto you shall be its submission, and you shall rule over it.

[08] But Kain says to Habel his brother, Let it be! (for HE WHO IS did speak through Habel), and it comes to pass that they come to be in the field, and Kain rises up against his brother, Habel, and slays him.

[09] And HE WHO IS says to Kain, Where is Habel your brother? and he says, I know not: am I the guardian of my brother?

[10] And He says, What have you done? the voice of the blood of your brother cries out unto Me from the adamah:

[11] And now you are execrated out from the adamah which has opened up her mouth to receive the blood of your brother from your hand.

[12] When you till the adamah it will not henceforth yield its strength unto you: a fugitive and a vagabond you will be in the eretz.

[13] And Kain says to HE WHO IS, My punishment is greater than I can bear:

[14] Behold, You expatriate me today from the face of the adamah, and I will be hidden from Your countenance, and I will be a fugitive and a vagabond in the eretz, and it will come to pass that anyone finding me will slay me.

[15] And HE WHO IS says to him, Therefore anyone who slays Kain, sevenfold will be the vengeance: and HE WHO IS set a sign to Kain, lest anyone finding him smite him.

[16] And Kain goes forth out of the Presence of HE WHO IS, and he dwells in Eretz Nod, (that is, land of wandering), east of Eden.

[17] And Kain knows his iyshah, and she conceives and produces Ĥenok: and it comes to be that he builds a city, and calls the name of the city after the name of his son, Ĥenok.

[18] And to Ĥenok is produced Ired, and Ired produces Maĥuiel, and Maĥuiel produces Methushael, and Methushael produces Lamek, and Lamek takes to himself two nashim:

[19] The name of first, Idah, and the name of the second, Tzillah, and Idah produces Yabal, who is father of tent dwellers and cattle possessors, and the name of his brother, Yubal, who is father of all who play the harp and reed instrument.

[20] And Tzillah she also produces unto him Tubal-Kain, instructor of every fabricator of brass and iron: and the sister of Tubal-Kain is Naamah.

[21] And Lamek says to his nashi, Idah and Tzillah, Hear my voice nashi Lamek! Heed my words: for I have slain an iysh for my wounding, and an offspring for my stripe!

[22] Surely Kain will be avenged sevenfold: and Lamek seventy and seven!

[23] And again Adam knows his iyshah, and she produces a son, and calls out his name, Sheth! for Elohim has appointed me another seed in lieu of Habel, whom Kain slew!

[24] And of Sheth, to him also there is produced a son: and he calls his name Enosh: at this time there is a commencing to herald in the Name of HE WHO IS.

[25] And when Adam was cut down into the image of Elohim, he wrote this history for his posterity upon tablets of stone, and he wrote likewise all the words written in the lambskin coverings upon the stone tablets, Toldot Shamayim and Eretz.

[26] And the heavenly tablets were written on the front and the back, written in the finger of Elohim, written with the pure blood of the grape.

Rishon Megalithon 4

[01] In the chief head Elohim cuts down the shamayim and the eretz, and the eretz becomes wasted, and empty, and darkness upon the face of the deep, and Ruaĥ Elohim is brooding-moving to pass†over the face of the waters:

[02] And Elohim says, YHYOWR, (יהיאור), and YHYOWR, and the Elohim behold the light, that it is good: and the Morning Stars thunder as one Yhalel-Yowr.

[03] And Elohim separates between the light and between the darkness, and Elohim calls the light Yōm, and the darkness He calls Laylah: and there is evening, and there is morning, Yōm Eĥad.

[04] And Elohim says, There shall be a raqiya in the midst of the waters, and it will separate the waters from the waters: and Elohim appoints the raqiya, and separates between the waters which are below the raqiya, and between the waters which are above the raqiya, and HE WHO IS sets it thus, and Elohim calls the raqiya Shamayim.

[05] And there is evening, and there is morning, Yōm Sheni.

[06] And Elohim says, The waters beneath the shamayim will be gathered into one place, and the dry land will appear.

[07] And HE WHO IS sets it thus, and Elohim calls the dry land Eretz, and the mikweh of the waters He calls Yômim: and the Elohim behold that it is good.

[08] And Elohim says, The eretz will bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the eretz.

[09] And HE WHO IS sets it thus, and the eretz brings forth a tender herb yielding seed unto its kind, a tree producing fruit whose seed is in itself unto its kind: and the Elohim behold that it is good.

[10] And there is evening, and there is morning, Yōm Shelishi.

[11] And Elohim says, There will be lights in the raqiya of the shamayim to separate between the yōm and between the laylah, and they will be for otot, and for moadim, and for yômim and shanim, and they will be for lights in the raqiya of the shamayim to illuminate upon the eretz.

[12] And HE WHO IS sets it thus, and Elohim makes the two great lights, the greater light to rule the yōm, and the lesser light to rule the laylah, and the stars, and Elohim sets them in the raqiya of the shamayim to illuminate upon the eretz, and to rule in the yōm and in the laylah, and to separate between the light and between the darkness: and the Elohim behold that it is good.

[13] And there is evening, and there is morning, Yōm Rebii.

[14] And Elohim says, The waters will abundantly breed the swarming living soul, and the flyer will fly over the eretz upon the face of the raqiya of the shamayim.

[15] And Elohim cuts down the great dragons, and every swarming living soul which the waters abundantly breed unto their kind, and every winged flyer unto its kind: and the Elohim behold that it is good.

[16] And Elohim blesses them, saying, Be fruitful and multiply, and fill the waters in the yômim, and the flyer will multiply in the eretz: and there is evening, and there is morning, Yōm Ĥamishi.

[17] And Elohim says, The eretz will bring forth living soul unto its kind, behemah, and roamer, and eretz living creature unto its kind: and HE WHO IS sets it thus, and Elohim makes the eretz living creature unto its kind, and the behemah unto its kind, and every roamer of the adamah unto its kind: and the Elohim behold that it is good.

[18] And Elohim says, We will make Adam into our image, according to our likeness, and he will rule over the fish of the sea, and over the flyer of the shamayim, and over the behemah, and over all the eretz, and over every roamer moving upon the eretz.

[19] And Elohim cuts down the adam into His image, in the image of Elohim He cuts him down: male and female He cuts them down.

[20] And Elohim blesses them, and says to them, Elohim, be fruitful and multiply, and fill the eretz, and subdue it, and rule over the fish of the sea, and over the flyer of the shamayim, and over every living creature that moves upon the eretz.

[21] And Elohim says, Behold, I have given to you every herb producing seed which is upon the face of all the eretz and every tree wherein is fruit of a tree producing seed: unto you they are for food.

[22] And for every living creature of the eretz, and every flyer of the shamayim, and every roamer upon the eretz wherein is living soul, every green herb is for food: and HE WHO IS sets it thus.

[23] And the Elohim behold everything which has been made, and behold, it is very good: and there is evening, and there is morning, Yōm haShishi.

[24] And the shamayim and the eretz and all their tzaba are complete: and in Yōm haShebii Elohim ceases from His work which He has done, and He shabbat in Yōm haShebii from all His work which He has done.

[25] And Elohim blesses Yōm haShebii and sanctifies it: for in it He Shabbat from all His work which Elohim cut down to be done.

[26] These are the Toldot of the shamayim and of the eretz, in their being cut down, in the yōm wherein HE WHO IS Elohim makes Eretz and Shamayim.

Rishon Megalithon 5

[01] This is the Sefer Toldot Adam: in the sixth yōm gadol, wherein Elohim cut down Adam, in the likeness of Elohim He made him, male and female He cut them down: and He blessed them, and called their name Adam, in the yōm wherein they were cut down.

[02] And Adam lives two hundred and thirty revolutions and produces in his likeness, according to his image, and he calls his name Sheth.

[03] And after he produces Sheth, the days of Adam are seven hundred revolutions: and he produces sons and daughters.

[04] And all the days of Adam which he lives are nine hundred and thirty revolutions: and he became a little man, (וימת (H4962 מת math: the little or inward man, humble)).

[05] And Sheth lives two hundred and five revolutions and produces Enosh.

[06] And after he produces Enosh, Sheth lives seven hundred and seven revolutions and produces sons and daughters: and all the days of Sheth are nine hundred and twelve revolutions, and he became a little man.

[07] And Enosh lives a hundred and ninety revolutions and produces Kainan.

[08] And after he produces Kainan, Enosh lives seven hundred and fifteen revolutions and produces sons and daughters: and all the days of Enosh are nine hundred and five revolutions, and he became a little man.

[09] And Kainan lives a hundred and seventy revolutions and produces Mahalalel.

[10] And after he produces Mahalalel, Kainan lives seven hundred and forty revolutions and produces sons and daughters: and all the days of Kainan are nine hundred and ten revolutions, and he became a little man.

[11] And Mahalalel lives a hundred and sixty five revolutions and produces Yared.

[12] And after he produces Yared, Mahalalel lives seven hundred and thirty revolutions and produces sons and daughters: and all the days of Mahalalel are eight hundred and ninety five revolutions, and he became a little man.

[13] And Yared lives a hundred and sixty two revolutions and produces Ĥenok.

[14] And after he produces Ĥenok, Yared lives eight hundred revolutions and produces sons and daughters: and all the days of Yared are nine hundred and sixty two revolutions, and he became a little man.

[15] And Ĥenok lives a hundred and sixty five revolutions and produces Mathushelaĥ

(מתושלח, a man sent).

[16] And after he produces Mathushelaĥ, Ĥenok walks with the Elohim two hundred revolutions and produces sons and daughters.

[17] And all the days of Ĥenok are three hundred and sixty five revolutions: and Ĥenok walks with the Elohim, and is not found, for Elohim translates him.

[18] And Mathushelaĥ lives a hundred and sixty seven revolutions and produces Lamek.

[19] And after he produces Lamek, Mathushelaĥ lives eight hundred and two revolutions and produces sons and daughters: and all the days of Mathushelaĥ which he lives are nine hundred and sixty nine revolutions, and he became a little man.

[20] And Lamek lives a hundred and eighty eight revolutions and produces a son, and he calls his name Noaĥ, saying, This one will bring us rest from our works, and from the toil of our hands, and from the adamah which HE WHO IS Elohim has execrated.

[21] And after he produces Noaĥ, Lamek lives five hundred and eighty nine revolutions and produces sons and daughters: and all the days of Lamek are seven hundred and seventy seven revolutions, and he became a little man.

[22] And Noaĥ is a son of five hundred revolutions: and Noaĥ produces Shem, Ĥam, and Yapheth.

[23] And it has come to pass, when the adam have multiplied upon the face of the adamah, that daughters have been born to them:

[24] And the sons of Elohim behold the daughters of the adam, that they are fair, and they take unto themselves nashim from all whichever they choose.

[25] And HE WHO IS says, My Ruaĥ shall not strive into olam with the adam in his error: he is flesh, and his days shall be a hundred and twenty revolutions.

[26] These are the days of Noaĥ, and he wrote this history upon tablets of stone, and also in a Sefer for Shem his son, to be preserved for posterity, and they were written in the finger of Elohim tongue of the fathers with the pure blood of the grape, and the tablets of stone were written on the front side and on the back side of the tablets.

Rishon Megalithon 6

[01] And it comes to pass that Methushelaĥ takes an iyshah for his son Lamek, and at the revolution of the year, the tequfah of ingathering, in the first ĥodesh, in yōm eĥad of the ĥodesh, the iyshah of Lamek produces unto him a son.

[02] And behold, coming forth from the womb, the body of the manchild is white as snow and red as the rose flower, and the hair of his head is white as wool, and his eyes are the color of the shamayim in the brightest clear day:

[03] And when he opens his eyes, the whole house is filled with light, becoming full of illumination: and thereupon he arises in the hands of the midwife, and opens his mouth, and blesses the Master of Righteousness.

[04] And his father Lamek is astonished, and flees in fear, and comes to Methushelaĥ.

[05] And he says to his father Methushelaĥ, I have begotten a strange son, unlike mortal men, and resembling the sons of the Elohim of the shamayim: his nature is different from ours, and his eyes are as rays of the sun, and his countenance is full of glory.

[06] And it seems to me that he is not my offspring, but sprung from the malakim, and I fear that in his days a terrible wonder may come to pass upon the eretz.

[07] And now, my father, I am here to petition and implore you, that you might go unto Ĥenok our father, and learn from him the truth: for his dwelling is among the malakim.

[08] And when Methushelaĥ heard the words of his son, he journeyed to the extremities of the eretz, to Ĥenok, having heard that he was there, and he cried out for Ĥenok.

[09] And Ĥenok, having heard his voice, came to him, saying, Behold, here am I, my son, for what reason have you come unto me? and he answered, For a great cause of anxiety have I come unto you, and because of a troubling appearance have I approached.

[10] And now, my father, hear me: unto my son Lamek there has been born a son, the likeness of whom there is none, and his nature is not like the nature of mortal men:

[11] And the color of his body is whiter than snow and redder than the rose flower, and the hair of his head is whiter than white wool, and his eyes are as rays of the sun, and when he opened his eyes the whole house was illuminated.

[12] And he arose in the hands of the midwife, and opened his mouth, and blessed the Master of Righteousness.

[13] And having seen these things, his father Lamek was astonished, and feared greatly, and fled quickly unto me: believing not that the manchild was sprung from him, for his appearance and nature is in the likeness of the elohim malakim of the shamayim.

[14] And behold, I am come unto you, that you might make known to me the truth.

[15] And Ĥenok answered, saying, The Master will perform a new thing upon the eretz, which I also have seen in a vision, and you know how that in the generation of my father Yared some of the malakim of the shamayim transgressed the Word of HE WHO IS.

[16] And you see how they commit sin and transgress the heavenly Oracles, and have united themselves with women, and commit wickedness with them, and have cohabited with them, and have produced offspring through them:

[17] And they produce the Gibborim upon the eretz, which are not according to the spirit but according to the flesh, mighty ones of the flesh.

[18] And because of all these things there shall be a great punishment upon the eretz, and the eretz shall be cleansed from all impurity:

[19] For there shall come a great destruction over all the eretz, and there shall be a deluge which will last one year, a great cataclysm of destruction.

[20] And this son who has been born shall be left remaining upon the eretz, and his sons shall be delivered with him, in the time when all of the adam upon the eretz shall die.

[21] And now, make known to your son Lamek that the manchild having been born is in truth his son, and let his name be called Noaĥ:

[22] For he shall remain because of the Plant of Righteousness, and he and his sons shall be delivered from the destruction which shall come upon the eretz, on account of all the sin and unrighteousness which shall be consummated upon the eretz in his days.

[23] And now, my son, go and make known to your son Lamek that this manchild which has been born is surely in truth his offspring.

[24] And Methushelaĥ hearkened unto the words of Ĥenok his father, who had shown him everything in secret, and he returned and announced these things to his son Lamek.

[25] And the name of the manchild son was called Noaĥ: for he will bring rest, and will comfort the eretz after all of the destruction has been accomplished upon the eretz.

[26] And it comes to pass that Noaĥ is a son of five hundred years: and Noaĥ produces Shem, Ĥam, and Yapheth.

Rishon Megalithon 7

[01] And it has come to pass, when the adam have multiplied upon the face of the adamah, that daughters have been born to them:

[02] And the sons of Elohim behold the daughters of the adam, that they are fair, and they take unto themselves nashim from all whichever they choose.

[03] And HE WHO IS says, My Ruaĥ shall not strive into olam with the adam in his error: he is flesh, and his days shall be a hundred and twenty revolutions.

[04] These are the days of Noaĥ, who wrote this history upon tablets of stone for posterity, and they were written in the finger of Elohim tongue of the fathers in pure ĥamar blood of the grape: on the front side and on the back side they were written.

[05] The Nephilim were in the eretz in those days, and also afterwards, whenever the sons of Elohim enter into the doctrines of the daughters of the adam and they produce offspring unto them: the same are the Gibborim which are from olam, enashi hashem, men having been named.

[06] Ĥenok the seventh from Adam prophesied against these, saying,

[07] Behold, Elah comes with His myriads of holy ones, to execute judgment upon all, and to reprove all the wicked among them of all their ungodly deeds which they have wickedly done, and of all the harsh things the wicked have spoken against Him.

[08] For in the days of Ired the Ayit of the shamayim, the Watchers, beheld that the daughters of the doctrines of the adam were beautiful and fair: and they lusted over them, to cohabit with them, and to produce their own offspring.

[09] And the Ayit of the shamayim said each one to his brother, Let us descend, and choose for ourselves mates from among the doctrines of the adam, and produce for ourselves offspring upon the eretz.

[10] And they were in all two hundred which descended in the days of Ired, on the summit of mount Armon, that is, Ĥermon, and they called it mount Ĥermon because they had sworn and bound themselves by mutual imprecations upon it.

[11] And the whole two hundred took to themselves mates from among the daughters of the adam, of all they chose, each one for himself: and they entered in and defiled themselves with the beloved daughters of the doctrines of the adam, and taught enchantments, and the splicing of roots, and acquainted them with plants.

[12] And the daughters of the adam conceived, and produced Gibborim: and being offspring of the Ayit of the shamayim, they flew, and when they mounted up in flight their altitude was three thousand cubits, upon the face of the raqiya of the shamayim.

[13] And the Gibborim began to consume all the acquisitions of the adam, and they began to sin against birds, and beasts, and reptiles, and sea creatures, and to devour their flesh and drink their blood.

[14] And when the eretz was no longer able to sustain them, they turned against the adam, and began to devour them.

[15] And the eretz, being destroyed, laid accusation against the lawless: for as one part of the adam perished, they cried out, and the voice of their cry ascended to the shamayim.

[16] And Mikael, and Sariel, and Raphael, and Gabriel, looked upon the eretz and saw much blood being shed upon the eretz, and that the whole eretz was filled with violence and wickedness, and that the sin and destruction was heavy upon it.

[17] And they said one to his brother, As the sons of the eretz perish their cry ascends to the gates of the shamayim, and now unto you, Holy Watchers of the shamayim, the souls of the adam make suit, crying out, saying, Bring our cause before the Most High.

[18] And they presented before the Absolute Master of all the world, the Elah of the Elohim, the Adon of the adonim, the Melek of the melakim, saying,

[19] O Elah Olamah, the throne of Your glory stands unto all the generations of the world, and Your Name is holy and glorious and blessed into the olamim of the olamim: You have made all things, and the power over all things belongs to You, and all things are naked and open before You, and nothing can be hidden from You:

[20] And You know what Shemiĥaza Ĥazael has done, to whom You gave authority to bear rule over his associates, and You know that now he has taught every unrighteous wickedness upon the eretz, and has opened up terrible secrets and evil unto the adam.

[21] And he and his associates have entered into the daughters of the adam upon the eretz, and have mingled with them, defiling themselves, teaching every manner of evil.

[22] And the daughters of the adam have produced Gibborim, and the whole eretz has been filled with blood and wickedness: and now, behold, the souls of the slain cry out, making their suit unto the gates of the shamayim, and their lamentations cease not.

[23] And You know all things before they come to pass, and all these things You surely perceive: and yet You suffer these things patiently and tell us not what we are to do.

[24] And HE WHO IS Elohim considers the great wickedness of the adam in the eretz: and how every machination of the imagination of his heart is only evil all the day.

[25] And HE WHO IS Elohim has pity, forasmuch as He has made the adam in the eretz, and He is grieved within his heart.

[26] And HE WHO IS Elohim says, I will wipe away from upon the face of the adamah the adam which I have created, from the adam, to behemah, to creeper, to flyer of the shamayim: for I have pity, having made them.

Rishon Megalithon 8

[01] And Noaĥ found favor in the seven eyes of HE WHO IS.

[02] These are the Toldot Noaĥ: the iysh Noaĥ is a Tzaddik, and Noaĥ walks with the Elohim, being complete in his generations.

[03] And these are the seven Morning Stars and Holy Elohim Malakim who Watch:

[04] Uriel, Light of El and Flame of El, one of the Holy Malakim, he who is set

over fire: Morning Star of Yōm Eĥad.

[05] Raphael, Healer of El and Physician of El, one of the Holy Malakim, he who is set over the waters: Morning Star of Yōm Sheni.

[06] Reuel, Friend of El and Associate of El, one of the Holy Malakim, he who is set over upright judgment: Morning Star of Yōm Shelishi.

[07] Mikael, Who is like El, one of the Holy Malakim, Sar Tzaba, he who is set over Adamah haLebab: Morning Star of Yōm Rebii.

[08] Sariel-Soreqiel, Prince of El and Vine of El, one of the Holy Malakim, he who is set over the heavenly vine of the otot: Morning Star of Yōm Ĥamishi.

[09] Gabriel, Mighty One of El and Man of El, one of the Holy Malakim, he who is set over the Paradise, the Dragons, and the Krubim: Morning Star of Yōm haShishi.

[10] Remiel, Thunder of El and Roar of El, one of the Holy Malakim, he whom El Most High set over those who rise: Morning Star of Yōm haShebii Shabbat.

[11] And Noaĥ produces three sons, Shem, Ĥam, and Yapheth, and the eretz is corrupt before the Elohim, and the eretz is full of violence: and HE WHO IS looks upon the eretz, and behold, it is corrupted unto ruin, for all flesh has corrupted its way upon the eretz.

[12] And the Most High, the Great Holy One speaks, sending Yhalel-Yowr into the eretz, to Noaĥ the son of Lamek, saying, Announce to him, Conceal yourself in My Name!

[13] And reveal to him the end that is approaching, that the end of all flesh has come up before Me, and that all the eretz is about to be destroyed.

[14] Inform him that a deluge is about to come upon all the eretz, and that every standing thing upon the eretz will be blotted out: instruct the tzaddik so that he may escape, and out of him will I establish the Plant of Righteousness which will endure for all the generations of the world.

[15] And it comes to pass that Noaĥ is praying, and he lifts up his eyes in prayer, and behold, the Holy Elohim Malakim stand before him:

[16] And in their midst stands a Great and Mighty Elohim Malak clothed with a cloud, and his countenance shining as the sun in his strength, and his head as it were higher than the face of the shamayim: and upon his head the bow of the seven colors of light.

[17] And Elohim says to Noaĥ, The end of all flesh has come up before Me, for the eretz is filled with violence because of their countenances, and behold, I am about to destroy them with the eretz.

[18] And Elohim Gabriel says to Noaĥ, Make for you a TBT barge of gopher wood: with nesting chambers shall you make the tebah, and you shall pitch it within and without with pitch. And this is how you shall make it: threefold, a hundred cubits shall be the orek of the tebah, its breadth fifty cubits, and its height thirty cubits. A tzohar-light shall you make for the tebah, and to a cubit shall you finish it above, and the entrance of the tebah shall you set in its side: lower, second, and third levels shall you make it.

[19] And Elohim Mikael says to Noaĥ, Make for you a TBT house of bread (in the letters of Mitzraim) of gopher-brimstone beams: by measuring rods shall you make the tebah, and you shall mortar it within and without with mortar. And this is how you shall make it: three hundred cubits shall be the orek of the tebah, its breadth fifty cubits, and its height thirty cubits. A tzohar-midday roof shall you make for the tebah, and to a cubit shall you gather it at its apex, and the entrance of the tebah shall you place in its side: a pit chamber, a second level chamber, and third level chambers shall you make it.

[20] And Elohim Raphael says to Noaĥ, Make for you a TBT funeral barque of gopher trees: with rooms shall you make the tebah, and you shall pitch it within and without with pitch. And this is how you shall make it: three hundred cubits shall be the orek of the tebah, its breadth fifty cubits, and its height thirty cubits. A tzohar-window shall you make for the tebah, and in a cubit shall you enclose it at its top, and the entrance of the tebah shall you set in its side: lower, second, and third levels shall you make it.

[21] And Elohim says to Noaĥ, behold, I bring an inundation of waters upon the eretz, to destroy from beneath the shamayim all flesh wherein there is breath of life: everything which is in the eretz shall breathe his last.

[22] And I will establish My covenant with you, and you shall enter into the tebah: you, and your sons, and your wife, and the wives of your sons with you.

[23] And from every living thing out of all flesh, two of everything shall you bring into the tebah to keep them alive with you: they shall be male and female.

[24] From the flyer after their kind, and from the behemah after their kind, and from every creeper of the adamah after its kind: two of everything shall come unto you to keep them alive.

[25] And you shall take unto yourself of all food which is eaten, and you shall gather it unto you: and it shall be for food, for you, and for them.

[26] And Noaĥ does according to all that Elohim has commanded him: thus he does.

Rishon Megalithon 9

[01] And it comes to pass, in the six hundredth revolution of the life of Noaĥ, in the second ĥodesh, in the twentieth-seventh yōm of the ĥodesh, in the midst of the tzohorim hour, that HE WHO IS speaks to Noaĥ, saying,

[02] Enter into the tebah, you and all your house: for you have I seen to be a tzaddik before Me in this generation.

[03] From all the clean behemah shall you take unto you seven and seven, the iysh and his iyshah: and from the behemah which are not clean, two, an iysh and his iyshah:

[04] Also, from the flyer of the shamayim, seven and seven, the iysh and his iyshah, to keep seed alive upon the face of all the eretz:

[05] For yet seven yômim I bring rain upon the eretz, forty yōm and forty laylah, and I will wipe away from the face of the adamah every standing thing which I have made.

[06] And it comes to pass after three yômim, at the Shabbat hour of the sacred calendar day, that the rain showers commence forty yōm and forty laylah, the seven yômim.

[07] And Noaĥ does according to all which HE WHO IS has commanded him.

[08] And Noaĥ is a son of six hundred revolutions: and the waters of the inundation come upon the eretz.

[09] And Noaĥ, and his sons, and his wife, and the wives of his sons with him, enter into the tebah before of the presence of the waters of the inundation.

[10] From the clean behemah and from the behemah which are not clean, and from the flyer and from everything that creeps upon the adamah, two by two they enter unto Noaĥ into the tebah, male and female, as Elohim commanded Noaĥ.

[11] And it comes to pass after the seven yômim that the waters of the inundation of immersion come upon the eretz.

[12] In the six hundredth revolution in the life of Noaĥ, in the second ĥodesh, in the twenty-seventh of the ĥodesh: in this yōm all the fountains of the great deep burst open and the windows of the shamayim are opened.

[13] And the rain showers are upon the eretz forty yōm and forty laylah, seven yômim according to the sod:

[14] In the body of this yōm, Noaĥ, and Shem and Ĥam and Yapheth the sons of Noaĥ, and the iyshah of Noaĥ, and the three nashim of his sons with them, enter into the tebah:

[15] And from every living creature according to its kind, and every behemah according to its kind, and every roamer that roams upon the eretz according to its kind, and every flyer according to its kind, and every clean flyer of every winged kind:

[16] They come to Noaĥ, into the tebah, two by two of all flesh wherein is breath of life.

[17] And they enter male and female of all flesh, as Elohim commanded Noaĥ: and HE WHO IS Elohim closes up behind him.

[18] And the inundation comes to be forty yōm and forty laylah upon the eretz: and the waters have multiplied, and bear up the tebah, and lift it up from upon the eretz.

[19] And the waters magnify, and multiply more upon the eretz, and the tebah walks upon the face of the waters: and the waters magnify twofold me'od upon the eretz, and all the high mountains which are beneath all the shamayim are covered.

[20] Fifteen cubits the waters magnify overhead, a cubit for a yōm according to the sod, and all the mountains are covered: and the heads of the mountains are the rashim ĥodeshim according to the sod.

[21] And all flesh that moves upon the eretz expires, of the flyer, and of behemah, and of beast, and every roamer that roams upon the eretz, and all the adam: everything with breath of wind of life in its nostrils of all that is in the dry land dies.

[22] And every standing thing that is upon the face of the adamah is wiped away, from the adam, to the behemah, to the creeper, and to the flyer of the shamayim, they are blotted out from the eretz: and only Noaĥ remains, and those with him in the tebah.

[23] And the waters magnify over the eretz a hundred and fifty yōm.

[24] And the eretz is desolate, and empty, and darkness upon the face of the deep: but Elohim holds Noaĥ in remembrance, and every living creature, and all the behemah, and every flyer, and every roamer, and all that are with him in the tebah.

[25] And Elohim causes Ruaĥ to pass†over upon the eretz, and the heavenly bow of the river of the seven colors of light appears in the shamayim, as it is seen in the day of rain:

[26] And the waters are pacified, and the fountains of the deep and the windows of the shamayim are shut up, and the rain showers from the shamayim are withheld.

Rishon Megalithon 10

[01] And the waters turn back from upon the eretz, going off and returning, and the waters are abating from the end of the hundred and fifty yōm:

[02] And in the seventh ĥodesh, in the twenty-seventh of the ĥodesh, the tebah rests upon the mountains of the vines, (in the letters of Mitzraim, Ararôt, the vine).

[03] And the waters are going off and abating unto the tenth ĥodesh: and in the eĥad of the tenth ĥodesh the heads of the mountains are seen, and the heads of the mountains are the rashim hodeshim according to the sod.

[04] And it comes to pass, at the end of forty yōm, that Noaĥ opens a window of the tebah which he has made: and he sends forth the raven, and it goes forth, going and returning until the waters are dried up from upon the eretz.

[05] And he sends forth the yonah from him to discern the abating of the waters from upon the face of the adamah:

[06] And the yonah finds no rest for the sole of its foot, and returns to him in the tebah, for the waters are upon the face of all the eretz: and he stretches forth his hand and takes it, and brings it in unto himself in the tebah.

[07] And he turns yet another seven yômim, and again he sends forth the yonah from the tebah, and the yonah comes to him at the time of evening, the tzohorim hour:

[08] And behold, a fresh plucked olive leaf in its mouth, and Noaĥ observes that the waters are diminishing from upon the eretz.

[09] And he turns yet another seven yômim, and sends forth the yonah, and it returns not again to him yet.

[10] And it comes to pass in the six hundredth and first turning in the life of Noaĥ, in the eĥad of the rishon ĥodesh, that the waters are dried up from upon the eretz, and Noaĥ removes the covering of the tebah and looks, and behold, the face of the adamah is dry.

[11] And in the second ĥodesh, in the twenty-seventh of the ĥodesh, the eretz is dry.

[12] And the Yonah returns unto Noaĥ in the tebah: and HE WHO IS Elohim speaks to Noaĥ, saying, Go forth from the tebah, you, and your iyshah, and your sons, and the nashim of your sons with you:

[13] And every living thing that is with you of all flesh, the flyer, and the behemah, and every roamer that roams upon the eretz, bring forth with you: and they shall breed abundantly in the eretz, and shall be fruitful, and shall multiply upon the eretz.

[14] And Noaĥ goes forth, and his sons, and his iyshah, and the nashim of his sons with him: and every living creature, everything that moves, and every flyer, everything that roams upon the eretz according to their kinds go forth from the tebah.

[15] And Noaĥ builds an altar unto HE WHO IS Elohim, according to everything which he has seen and heard, and this is the pyramidion: the base, one aish cubit on a side, seventeen and a half thumbs, seventy thumbs roundabout the base perimeter:

[16] For its base is one aish cubit square, seventeen and a half thumbs on each of its four sides, and the perimeter is seventy thumbs roundabout the perfect square.

[17] And the angle of its four faces produce the four arris angles of its four corners which are the angle of the seven colored bow as it is seen with the cloud in the day of rain.

[18] And the height is one half the rosh cubit of the head stone of the corner, and the pyramidion is entirely as the workmanship of brilliant polished sapphire, as the clearness of the body of the shamayim for clarity, as the Elohim revealed unto Noaĥ:

[19] And Noaĥ laid neither hand nor tool thereon in his making it.

[20] And Noaĥ takes of every clean behemah, and of every clean flyer, and ascends the altar: and he offers an ascending offering for himself and for his family and for every living creature having come forth out of the tebah.

[21] And HE WHO IS savors the pleasing Spirit, and HE WHO IS says in His heart, I shall not add to execrate the adamah anymore because of the adam, for the imagination of the heart of the adam clings to evil from his youth, and not again shall I smite all life anymore as I have done:

[22] Unto all the days of the eretz, sowing and reaping and winter and spring and summer and fall and day and night shall not cease.

[23] And Elohim blesses Noaĥ and his sons, and says to them, Be fruitful, and multiply, and replenish the eretz: and the fear and the dread of you shall be upon every living creature of the eretz, and upon every flyer of the shamayim, and in everything that swarms the adamah.

[24] And of all the fish of the sea, into your hand they are given, every teeming thing which is raw life as the green herb shall be food for you: I have given you all these.

[25] But flesh with a soul in its blood you shall not eat, and surely your blood of your souls I will require, from the hand of every living thing I will require it: by the hand of the adam, and by the hand of an iysh his brother, I will require the soul of the adam.

[26] Whosoever sheds the blood of the adam, by the adam shall his blood be shed, for in the image of Elohim have I made the adam: and as for you, be fruitful, and multiply, and bring forth abundantly in the eretz, and multiply therein.

Rishon Megalithon 11

[01] And Elohim speaks to Noaĥ, and to his sons with him, saying,

[02] Behold, I establish My covenant with you, and with your seed after you, and with every living soul that is with you:

[03] And with the flyer, and with the behemah, and with every living creature of the eretz which is with you, among everything having come forth out of the tebah, unto every living creature of the eretz.

[04] And I establish My covenant with you, that never again shall all flesh be cut off by the waters of the cataclysm: and not again shall there be a deluge to destroy the eretz.

[05] And HE WHO IS Elohim says, This is the sign of the covenant that I make between Me and you, and with every living soul which is with you, for the generations into olam:

[06] I have set My bow in the cloud, and it shall be for the sign of the covenant between Me and the eretz, and it shall come to pass, in My bringing a cloud over the eretz, that the bow shall be seen in the cloud.

[07] And I will remember My covenant which is between Me and you, and with every living soul in all flesh, and not again shall the waters be for a cataclysm to destroy all flesh: and My bow shall be in the cloud, and I will look thereon to remember the olam covenant between Me and every living soul in all flesh which is upon the eretz.

[08] And Elohim says to Noaĥ, This is the sign of the covenant which I have established between Me and all flesh which is upon the eretz.

[09] And Elohim concludes, and Noaĥ has become a little man, and he looks upon the altar wherein he stands, and behold, Elohim has written all the words of this covenant in the pyramidion of light which Noaĥ has made, in the finger and tongue of the Elohim.

[10] And Noaĥ also wrote all the words of this covenant on a stone tablet, and placed it in the ark, in the third chamber in the House of Bread which he had made, and the pyramidion is the capstone: and Noaĥ laid neither hand nor tool thereon in making it.

[11] And the House of Bread is the great stone pillar of witness, behold, is it not at the bisection of Eretz Mitzraim? the Matzebah at the border thereof? at Qedem of olam past?

[12] And the heavenly tablets of the forefathers which were written in the letters of the heavenly spheres were in the ark of stone which Noaĥ had made, in the third chamber of the House of Bread, wherein he put them.

[13] And upon the ledge of the ark of stone, beneath its lid, he inscribed the letters Mem Resh, that is, Head of the Waters: for the Memra-Word of HE WHO IS Elohim is Head of the Living Waters and the Bread of Life.

Rishon Megalithon 12

[01] And the sons of Noaĥ that are come forth from the tebah are Shem, and Ĥam, and Yapheth: and Ĥam is the father of Kanaan.

[02] These are the three sons of Noaĥ: and from these all the eretz is overspread.

[03] And Noaĥ begins to be an iysh of the adamah: and he plants a vineyard, for behold, the tebah has come to rest upon the mountains of the vines.

[04] And he drinks from the wine, and is intoxicated, and is uncovered in the midst of his tent.

[05] And Ĥam, the father of Kanaan, experiences the nakedness of his father: and he proudly proclaims it to his two brethren without.

[06] And Shem and Yapheth take up the mantle, and place it upon their shoulders, both of them walking backwards: and they cover the nakedness of their father, and their faces are backwards, and they behold not the nakedness of their father.

[07] Moreover the nakedness of a man is his iyshah, and the iyshah of Noaĥ is Naamah, and Ĥam forces his own mother, Naamah, for it is his desire to overthrow the authority of his own father:

[08] Therefore also, he openly boasts and proclaims unto his brethren what he has done, but when Noaĥ awakens, his iyshah tells him what Ĥam has done.

[09] So Noaĥ awakens from his wine, and knows what his younger son has done:

[10] And he says, Cursed be Kanaan: a servant of servants he shall be unto his brethren.

[11] And he says, Blessed be Shem of HE WHO IS my Elohim: Kanaan shall be a servant unto him.

[12] And he says, Elohim shall open up the Way unto Yapheth, and he shall dwell in the tents of Shem: and Kanaan shall be a servant unto him.

[13] For Naamah has conceived by Ĥam: and it would come to pass that she would bring forth Kanaan, and therefore it is the right of Noaĥ to name the offspring.

[14] And behold, Elohim calls Noaĥ out of Eretz Mitzraim, before it is called Mitzraim:

[15] And Noaĥ takes his iyshah, yet with child, and ascends up out of Qedem, and comes to dwell in Eretz Kanaan, before it is called Kanaan, and there he sojourns.

[16] And after the deluge Noaĥ lives three hundred and fifty revolutions, and all the days of Noaĥ are nine hundred and fifty revolutions: and he became a little man.

[17] And these are the Toldot Bnei Noaĥ: Shem, Ĥam, and Yapheth, and unto them were produced sons after the deluge.

[18] And the sons of Yapheth: Gomer, and Magog, and Madai, and Yawan, and Tubal, and Meshek, and Tiras.

[19] And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.

[20] And the sons of Yawan: Elishah, and Tarshish, Kittim, and Dodanim-Rodanim.

[21] By these are the isles of the nations divided in their lands, every one according to his tongue, according to their families in their nations.

[22] And the sons of Ĥam: Kush, and Mitzraim, and Puwt, and Kanaan.

[23] And the sons of Kush: Seba, and Ĥawilah, and Sabtah, and Raamah, and Sabteka: and the sons of Raamah are Sheba and Dedan.

[24] And Kush produced Nimrod: he corrupted, becoming a Gibbor in the eretz.

[25] He became a hunter gibbor against HE WHO IS: thus the saying, As Nimrod, the hunter gibbor before HE WHO IS.

[26] And the beginning of his kingdom is Babel, and Erek, and Akkad, and Kalnah, in Eretz Shinar.

Rishon Megalithon 13

[01] From that eretz went forth Asshur and built Nineweh, and the city Reĥabot, and Kalah, and Resen between Nineweh and Kalah: the same is the great city.

[02] And Mitzraim produced Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Kasluĥim, from whom came Philistim and Kaphtorim.

[03] And Kanaan produced Tzidon, his firstborn, and Ĥeth, and the Yebusi, and the Amori, and the Girgashi, and the Ĥiwi, and the Araqi, and the Sini, and the Arudi, and the Tzemari, and the Ĥamathi:

[04] And afterward the families of the Kanaani spread abroad.

[05] And the border of the Kanaani was from Tzidon, in the approach to Gerarah by Azzah, in the approach to Sodomah, and Emorrah, and Admah, and Tzeboim by Lashea.

[06] These are the sons of Ĥam by their families, after their tongues, in their countries of their nations.

[07] And to Shem, he also produces sons: he is father of all the sons of Heber, (that is to say, all the sons who pass-over), brother of Yapheth the greater.

[08] The sons of Shem: Eilam, and Asshur, and Arphakshad, and Lud, and Aram, and Kainan.

[09] And the sons of Aram: Utz, and Ĥul, and Gether, and Meshek.

[10] And Arphakshad produces Kainan: and Kainan produces Shalaĥ: and Shalaĥ produces Heber.

[11] And unto Heber there are two sons produced: the name of the one is Peleg, for in his days the eretz is divided: and the name of his brother, Yoktan.

[12] And Yoktan produces Almudad, and Shaleph, and Hatzarmuth, and Yeraĥ, and Hadoram, and Uzal, and Diklah, and Eubal, and Abimael, and Sheba, and Ophir, and Ĥawilah, and Yobab: all these are the sons of Yoktan, and their dwelling is from Mesha, in the approach to Saphar, har haQedem.

[13] These are the sons of Shem by their families, after their tongues, in their countries of their nations.

[14] These are the families of the sons of Noaĥ, according their toldot, in their nations: from these are the nations divided in the eretz after the deluge, behold, seventy-two from the three sons of Noaĥ.

[15] And all the eretz is of one tongue and pronunciation of words: and it comes to pass, as they journey from Qedem, that they find a plain in Eretz Shinar, and there they settle.

[16] And they said each one to his neighbor, Come, let us lbanah lebenim, and seraphah leseraphah:

[17] Which is to say, Let us crush and make white limestone powder, (lbanah), for white limestones (lebanim) and fire them with seraph-fire, (seraphah leseraphah).

[18] For they had lbanah white limestone to crush into powder, for making stone: and for mortar they had lime bitumen.

[19] And because the sons of Noaĥ had built the House of Bread with their father: all the adam retained the knowledge for mixing, making, and cutting huge stones, for building great structures, and this knowledge spread over all the eretz when it was divided.

[20] And they said each one to his neighbor, Come, let us build for us a city, and a tower with its apex into the heavens, and let us make for us a name: lest we be scattered abroad over the face of all the eretz.

[21] And HE WHO IS descends to behold the city and the tower which the sons of the adam are building.

[22] And HE WHO IS says, Behold, the people are one, and they all have one tongue, and this they begin to do: and now, nothing will be kept from them of all whatsoever they imagine to do.

[23] Come, let us descend and confound their language in that place: so that they will not understand each one the tongue of his neighbor.

[24] And the Elohim scattered them abroad from that place, over the face of all the eretz, and they ceased from building the city: therefore the name thereof is called Babel, for at that place HE WHO IS confounded the language of all the eretz, and from there He scattered them abroad over the face of all the eretz.

[25] And it comes to pass, when the eretz is divided, that Ĥam and his sons take Eretz Mitzraim, wherein is the House of Bread, at Qedem, and behold, mayim ĥayim living waters flow from the house:

[26] For the house was constructed over a great fountain which entered through the bedrock and ran up through its chambers, and from the most holy place descended through the midst down to the channel at the base, and became a river of living water.

Rishon Megalithon 14

[01] And Ĥam and his son Mitzraim take Eretz Mitzraim, which is Egypt, wherein is the House of Bread which Noaĥ and his three sons had built.

[02] And Ĥam, who is Cham in his tongue and the tongue of his sons, becomes Kham: and because of the living waters of the House of Bread, he adds the letter nun to his name, and Kham becomes Knum in the tongue of Eretz Mitzraim.

[03] And Kush the son of Ĥam-Knum begins to rule Eretz Kush, that is, Ethiopia: and when Ĥam-Knum dies, his son Mitzraim begins to rule Eretz Mitzraim, that is, Egypt.

[04] Moreover, in the days following the deluge, Shem has produced Eilam and Asshur.

[05] These are the Toldot Shem, being the son of a hundred revolutions after the deluge: and he produces Arphakshad the second revolution.

[06] And after he produces Arphakshad, Shem lives five hundred revolutions and produces sons and daughters: and he became a little man.

[07] And Arphakshad lives a hundred and thirty five revolutions and produces Kainan.

[08] And after he produces Kainan, Arphaxad lives four hundred revolutions and produces sons and daughters: and he became a little man.

[09] And Kainan lives a hundred and thirty revolutions and produces Shalaĥ.

[10] And after he produces Shalaĥ, Kanaan lives three hundred and thirty revolutions and produces sons and daughters: and he became a little man.

[11] And Shalaĥ lives a hundred and thirty revolutions and produces Heber.

[12] And after he produces Heber, Shalaĥ lives three hundred and thirty revolutions and produces sons and daughters: and he became a little man.

[13] And Heber lives a hundred and thirty four revolutions and produces Pheleg.

[14] And after he produces Pheleg, Heber lives two hundred and seventy revolutions and produces sons and daughters: and he became a little man.

[15] And Pheleg lives a hundred and thirty revolutions and produces Reu.

[16] And after he produces Reu, Pheleg lives two hundred and nine revolutions and produces sons and daughters: and he became a little man.

[17] And Reu lives a hundred and thirty two revolutions and produces Seruk.

[18] And after he produces Seruk, Reu lives two hundred and seven revolutions and produces sons and daughters: and he became a little man.

[19] And Seruk lives a hundred and thirty revolutions and produces Naĥor.

[20] And after he produces Naĥor, Seruk lives two hundred revolutions and produces sons and daughters: and he became a little man.

[21] And Naĥor lives a hundred and seventy nine revolutions and produces Tharaĥ.

[22] And and after he produces Tharaĥ, Naĥor lives a hundred and twenty five revolutions and produces sons and daughters: and he became a little man.

[23] And Tharaĥ lives seventy revolutions and begins to produce, and he produces Abram, and Naĥor, and Haran, and these are the Toldot Tharaĥ:

[24] Tharaĥ produces Abram, and Naĥor, and Haran: and Haran produces Lot.

[25] And Haran dies in the presence of Tharaĥ his father, in the land of his nativity, Ur of the Kashdim, (Furnace of the Kashdim).

[26] And Abram and Naĥor take to themselves wives: the name of the wife of Abram is Sarai, and the name of the wife of Naĥor, Malakah the daughter of Haran: he is father of Malakah and father of Yiskah.

Rishon Megalithon 15

[01] And Sarai was barren: she had yet no offspring.

[02] And Tharaĥ takes Abram his son, and Lot the son Haran, the son of his son, and Sarai his daughter in law, the wife of Abram his son, and leads them forth out of Ur of the Kashdim, to go into the land of Kanaan.

[03] And they come as far as Ĥaran, and dwell there: and the days of Tharaĥ are two hundred and five revolutions, and Tharaĥ died in Ĥaran.

[04] Adam, Sheth, Enosh, Kainan, Mahalalel, Yared, Ĥenok, Mathushalaĥ, Lamek, Noaĥ,

[05] Shem, Arphakshad, Kainan, Shalaĥ, Heber, Pheleg, Reu, Seruk, Naĥor, Tharaĥ,

[06] Abraham, Yitzĥak, Yakob who became Yisrael.

[07] And behold, when Sarah the wife of Abraham had died, after those days again Abraham took another wife: her name, Keturah, that is, Incense.
[08] And Incense produced music for Abraham, and Snare and Quarrel and Contest, and he left off, and was humbled: and the snare produced Sheba and Dedan, but the sons of Dedan were straight, and were instructors and teachers of communities.
[09] And the sons of Contest: Obscurity, and Fawn, and Ĥenok, father of knowledge and mighty one of knowledge: all these are sons of Incense.

[10] And while he yet lived, Abraham gave all that he had to his son Yitzĥak: but unto the sons of the concubines, Hagar and Keturah, he gave them gifts and sent them away from Yitzĥak to Qedem, to Eretz Qedem.

[11] And the sons of Yisrael: Reuben, Shimeon, Lewi, Yhudah, Yissakar, Zebulun, Dan, Nafthali, Gad, Asher, Benyamin, and Yoseph the latter age house builder son of Yisrael.

[12] And behold, in the days of Yoseph, his father Yisrael made him overseer of the writings: for he made him a kthoneth of multi-portions, which is a Hebraism for the writings, the scroll of the Word, which is the atonement covering likened to a coat.

[13] And when Pharaoh had put a gold chain about his neck and made him Vizier, the second ruler of Eretz Mitzraim, Yoseph set his heart to understand the House of Bread which Noaĥ had built at Qedem of olam past.

[14] And it came to pass, when Yoseph was in the great mountain, that HE WHO IS Elohim revealed unto him all the function and symbolism of the House of Bread which Noaĥ the Tzaddik and iysh of the Elohim had built.

[15] And when Yoseph had lived a hundred and ten revolutions, he said to his brethren, Behold, I die, and Elohim visiting will visit you, and will bring you up out of this land to the land which He swore to give our fathers, to Abraham, to Yitzhak, and to Yakob:

[16] And behold, Yoseph made the sons of Yisrael to swear by an oath, saying, Elohim will surely visit you, and you will bring up my bones out of this place.

[17] For he knew by the tablets and the promise to Abraham that they would be brought into bondage until the appointed time, but would not be left in Mitzraim:

[18] And in the appointed time Elohim would raise up a deliverer, by way of the Plant of Righteousness, and would appoint such a one to bring forth His people out of Mitzraim.

[19] And Yoseph became a little man, and he lived to be the son of a hundred and ten revolutions, and behold, the Raphaim embalmed and spiced the body of Yoseph, and placed it in an ark in Mitzraim.

[20] And it came to pass that the sons of Yisrael were fruitful and multiplied abundantly: but there rose up a new king over Mitzraim who knew not Yoseph, and he feared Yisrael, that they might become too powerful and turn to fight against Mitzraim.

[21] And he set taskmasters over them, and brought Yisrael into hard bondage, and they built the cities of Ptoma and Raamses for Mitzraim: moreover he commanded that every male child born of the Hebrews be slain at birth.

[22] And there walked a man of the house of Lewi who took to himself an iyshah, a daughter of Lewi, and the woman conceived and produced a son: and when she saw him, that he was a goodly child, she hid him three months.

[23] And when she could no longer hide him, she made for him a TBT funeral barge out of papyrus reeds, and she daubed it within and without with chemar and red pitch tar, and she swaddled the child in cloth strips and placed him therein: and she set the tebah down in the water among the reeds by the brink of the Yor.

[24] This is the record of the beginning of Mosheh the iysh of the Elohim in the Writing of Truth, behold, is it not written in Sefer haYasher?

[25] And Mosheh became a son of the daughter of Pharaoh in this manner: and in this manner Elohim raised up Mosheh the iysh of the Elohim to deliver Yisrael out of Eretz Mitzraim, and behold, Mosheh was trained up in all the wisdom of Mitzraim.

[26] And when Elohim brought forth the sons of Yisrael out of Eretz Mitzraim with a high hand: Mosheh brought up the bones of Yoseph with him, out of Eretz Mitzraim, as the sons of Yisrael had sworn to Yoseph.

There was a certain incense maker of Ĥuwilah, a little man, his name כאבקדק, (that is, Ka-Abakadak), and he sojourned in Eretz Mitzraim, and in his sojournings he came to the mount of the Elohim, and was filled with wonder at the things which he beheld: and he set his heart to understand. But it came to pass, after many years studying the mountain, that he threw up his hands in surrender. And in that day he ascended to his midday rooftop to pray, with the heavenly windows of his upper chamber open toward Yerushalem, and said, O Elah Olamah, I give up, I cannot understand this great mountain of Your doing, or its measures, or its purpose, or its meaning: but I know the things hidden therein are of You, and yet all these things are too wonderful for me. And as he continued in the midday hour of prayer, behold, the hand of HE WHO IS came strong upon him, and the Spirit took him up by the tekeleth blue tzitzit of the hair of his head. And the Spirit took him up, and there was the voice of a mighty roar, saying, For the tekeleth is the Zeal of HE WHO IS, and the Zeal of HE WHO IS does this.

And the Spirit took him away to the backside of the western desert, to the mount of the Elohim: and the mount of the Elohim was ĥoreb, that is, parched and dry, and a physical ruin, and thus it is called Ĥoreb. But its parched and dryness concerns only the physical, for the physical water which flowed from the mountain house had long ago dried up, the physical water from the physical well which flowed from its belly: and yet the supernal teachings remain, and the living waters yet flow from the mount of the Elohim.

And the Spirit took him up into the mount of the Elohim and set him down in the third chamber: and he knew where he was and what it was, but it was utterly dark, a thick darkness, and he could see nothing, and the Spirit set him upon his station therein. And he stood trembling, becoming fearful: for it was utterly dark, and yet he surely felt the presence of a Geber standing before him, though he could see nothing. And as he stood upon his station, trembling and in fear, behold, the Geber opened his eyes, and when he opened his eyes the whole room was flooded with light. And now the little man could see everything, that the walls of the chamber were of the expected red granite, and he saw the ark of stone out of the corner of his eye, but his eyes were fixed upon the Geber standing before him, as the little man stood trembling and in fear.

And the Geber had hair white as wool, white as snow, and the light of his eyes was as the color of the blue flame, like sapphire, as the color of the body of the clear blue shamayim. And in his hand was a rod of iron, brightly polished, brilliant like polished chromium. And the rod of iron flashed as lightning in the light of his eyes which filled the room, and behold, in this rod were three different cubits of measure. And he had at his side a line of flax and a one cubit reed like a pen: and about his neck was a chain of gold having a heart shaped pouch that hung about his neck over his heart.

And the Geber said to the little man, Ben Adam, mark well the cubit and its purpose, for each cubit has its purpose: therefore be circumspect, and have the understanding. And having said this, he added and said to him, Lift up your hands and hold out your arms in a horizontal position. And as the little man stood, trembling, thus he did.

And the Geber measured with the rod, from the tip of his right hand to the tip of his left hand across his back, seventy thumbs, and he said to the little man, Ben Adam, the measure is seventy thumbs: four cubits in the cubit of an iysh. And he measured from the elbow of his right arm to the tip of his middle finger, saying, Ben Adam, seventeen and a half thumbs: this is the Aish Cubit, the cubit of an iysh.

And the Geber took the line of flax and measured from his forehead roundabout the circumference of his head, twenty one thumbs, and he said to the little man, Ben Ĥenok, the measure is twenty one thumbs: this is the Mekutzah Cubit for angular measures, it is the cubit of an iysh and a hand breadth, twenty one thumbs. Seventeen and a half thumbs in the cubit of an iysh, and three and a half thumbs in the hand breadth: this is the Mekutzah Cubit of twenty one thumbs.

And he measured with the rod, from the sole of his foot to the bottom of his sternum, forty eight thumbs and two sevenths of a thumb. And he measured from the tip of his sternum to the crown of his head, that is, from the bottom of his heart to the top of his head: twenty two thumbs and two sevenths of a thumb. And the Geber said to the little man, Ben Noaĥ, behold, twenty two thumbs and two sevenths of a thumb is the cubit of the head stone of the heart: this is the Rosh Cubit for vertical height measures.

And he brought the little man over to the west wall to measure the breadth of the chamber, and he measured the west wall along the floor, from the corner at the north wall to the corner at the south wall, the west wall of the chamber at the floor: two hundred and ten thumbs. And he said to the little man, Ben Adam, what is the cubit? And he answered, saying, The cubit is the Aish Cubit, the cubit of an iysh for horizontal measures. And he said, Amen amen, ben Adam, for though it is ten cubits in the cubit and a hand breadth it is measured in the Aish Cubit because it is a horizontal measure: the measure is twelve cubits in the Aish Cubit, the cubit of an iysh.

And behold, he mounted up and measured the diagonal of the west wall, from the southwest corner where he stood, to the ceiling at the northwest corner, ascending along the diagonal, three hundred and fifteen thumbs. And he said to the little man, Ben Ĥenok, what is the cubit? And he answered, saying, The cubit is the Mekutzah Cubit of twenty one thumbs, which is the angular cubit for the longest measure, as it would be in the longest side of a right triangle. And the Geber said, Amen amen, ben Ĥenok, fifteen Mekutzah Cubits is the measure: for it is the longest measurement of the wall, three hundred and fifteen thumbs.

And he descended along the corner of the west wall, from the ceiling at the north wall to the floor at the north wall, and he measured the height of the west wall, descending to the floor, two hundred and thirty four thumbs. And he said to the little man, Ben Noaĥ, what is the cubit? And the little man answered, The cubit is the Rosh Cubit because it is a vertical height measure. And the Geber said to him, Amen amen, ben Noaĥ, ten and a half cubits in the Rosh Cubit, two hundred and thirty four thumbs: and this is also twenty one half Rosh Cubits of eleven thumbs and one seventh of a thumb.

And he brought the little man over to the ark of stone to measure the inside of the ark of stone, and he measured the inside with the line of flax: and he measured the length inside the ark of stone, seventy nine and a half thumbs. And he said to the little man, Ben Noaĥ ben Ĥenok ben Adam, two and a half cubits and a cubit on each end for the staves, four and a half Aish Cubits, and one finger divided to the two ends for clearance. And he measured the inside breadth of the ark of stone, twenty seven and a quarter thumbs, and he said to the little man, Ben Noaĥ ben Ĥenok ben Adam, a cubit and a half, with a half thumb clearance at the front and at the back: and the cubit is the Aish Cubit because it is a horizontal measure. And he measured the vertical height inside of the ark of stone, from the bottom to its ledge, thirty three thumbs and three sevenths of a thumb, and he said to the little man, Ben Noaĥ ben Ĥenok ben Adam, what is the cubit? And he answered, saying, The cubit is the Rosh Cubit because it is a vertical height measure. And he said to the little man, Amen amen, thirty three thumbs and three sevenths of a thumb: a cubit and a half in the Rosh Cubit.

And it was now clear that the Ark of the Testimony which Mosheh was commanded to make would have fit inside this Ark of Stone which Noaĥ had made: and the little man glorified HE WHO IS for such wondrous and marvelous works which He has done through His people and His servants the Prophets. And the Geber said to him, Behold, the volume inside the ark of stone is one hundred forty four thumbs by one hundred forty four thumbs by a hand breadth, the mass volume of the Faroketh, and the Krubim stand one hundred forty four thumbs upon the wall: for the wall descends a quarter cubit below the floor, except for one stone. And he pointed out the lowermost stone at the corner of the west wall in the place where it meets the south wall, in the bottom course of the west wall, saying, This stone is the table stone, which sets before the ark when it is correctly positioned on the floor, so that when the lid of the ark is removed it may slide off onto the table stone and rest upon it.

And the Geber moved the ark of stone to its position before the west wall, and he turned it about, for it was facing the wrong way, and he set it so that the letters mem resh on its ledge were outward, on the long side toward the east. And he positioned the ark with its three concave sides facing the other three sides of the chamber, northward, southward, and the long concave side facing east: and the one side which is not concave, but flat, was against the west wall. And he centered the ark of stone beneath a certain stone in the third course of the west wall, and he centered the resh on the front ledge of the ark beneath the north end of that stone, along the joint at its side to the north. And behold, the ark of stone was centered on the east-west axis of the chamber: for its center lengthwise rested on the east-west axis of the chamber.

And the Geber said to the little man, Ben Noaĥ, behold, lift up your eyes and see the covering Krubim which guard the way of the tree of life. And the little man lifted up his eyes and looked, and behold, the light in the room diminished, and the wings of the Krubim appeared in the west wall in that certain stone whereby the ark was centered. And between the wings of the Krubim, in that same stone, behold, seven eyes like seven flames of fire between the Krubim.

And the Geber measured from the north wall to the north outer edge of the ark: fifty nine and a quarter thumbs, the distance of the ark from the north wall when the resh inscribed upon its ledge is centered on the north side joint of the stone having the seven eyes like seven flames of fire. And he measured from the south wall to the south outer edge of the ark: fifty nine and a quarter thumbs, the distance of the south side outer edge of the ark from the south wall. And he measured the length of the ark from its north outer edge to its south outer edge, ninety one and a half thumbs: and the ark of stone was centered on the east-west axis of the chamber.

And the Geber said to the little man, Ben Noaĥ ben Ĥenok ben Adam, one more thing I must show you, and behold, he took the heart shaped pouch from about his neck, which was upon his heart, and emptied its contents onto the floor before the ark of stone. And behold, clean virgin soil, pure adamah: and he spread the adamah into a thin layer upon the floor before the ark of stone, and he spread it into a circle. And he began to draw in the adamah with his finger, and he drew the likeness of a cube in the adamah. And the cube was square roundabout and square in all its corners, but it was rectangular in height. And he drew lines projecting through it, as though it were transparent, lines on angles running from the base of the cube to one point at its top. And he took the one cubit reed like a pen from his side and measured the base of the cube, seventeen and a half thumbs on each of its four sides of its base, one Aish Cubit on each side for each of its four sides roundabout the base. And the four sides of the cube were of the same measure roundabout from its base to its top, but the height of the cube was greater.

And he measured the height of the cube, twenty two thumbs and two sevenths of a thumb: the Rosh Cubit of the head stone of the heart, which is for vertical measures. And when he had so done, behold, he spoke, saying, Face angle with corner angle, O Stone of the Corner. And behold, the lines of the angles of the corner stone lighted within the cube. And he said to the little man, Ben Noaĥ ben Ĥenok ben Adam, behold, the Head Stone of the Corner. And the little man beheld how the corners of the mountain house, even all four of its corners, are formed within this cube by the angles produced within it to a single point which is the innermost corner at its top: for a line is produced from its outermost corner at its base to its opposite innermost corner at its top, and this diagonal line running through the midst of the cube is the longest line within the cube, which is set upon the arris angles of the four corners of the mountain house, which is the angle of the bow as it is seen in the cloud in the day of rain.

And the Geber said to the little man, Ben Noaĥ ben Ĥenok ben Adam, the square perimeter of the base of the cube is one Aish Cubit on each side, four Aish Cubits roundabout its base, seventy thumbs: and the height of the cube is one Rosh Cubit, which is also the diameter of a circle whose circumference is seventy thumbs: this is the sacred cube whose geometry and measures define the mountain house.

And again he spoke, saying, Rosh Stone, O Stone of the Corner. And behold, the upper half of the cube shown not, and a pyramidion capstone appeared in the bottom half of the cube. And the base roundabout was the same measure as the cube, one Aish Cubit on each of its four sides, seventy thumbs roundabout the base perimeter. And he measured the height of the capstone, eleven thumbs and one seventh of a thumb, half the Rosh Cubit for vertical measures. And he said to the little man, Ben Noaĥ ben Ĥenok ben Adam, behold, the Stone of the Corner has become the Eben Rosh Pinnah!

And having seen and heard all these things, the little man fell upon his face, his countenance to the ground, with his hands over his eyes, weeping. And the Geber said to him, Ben Noaĥ ben Ĥenok ben Adam, be strong, and stand to your station: yea, be strong, and acquit yourself as a man, for I also am a ben Ĥenok ben Adam. And when the little man opened his eyes, behold, the Geber was gone, and the adamah was gone, and the little man found himself alone in the chamber. And the incense maker knelt on the place where the cube had been drawn in the pure adamah soil before the ark of stone, and offered a heavy prayer of much thanksgivings with sweet incense from the heart. And opening his eyes again he found himself back at his station on the rooftop, his windows yet open toward Yerushalem: and the midday hour of prayer was ending, and he concluded with a great oblation for all the bread which he had received. In the same hour he made an altar of incense unto HE WHO IS, and two cubits was the height of its horns from it: and he laid neither hand nor tool upon the altar in his making it.

One Generation: Seventy Revolutions

Psalm 90:1-10

[01] Prayer of Mosheh, an iysh of the Elohim: Adoni, You have been our dwelling place in every generation of the generations.

[02] Before the mountains were brought forth, and before You had formed the eretz and the world: from olam unto olam, You are El.

[03] You turn back a mortal toward contriteness, and say, Return, O sons of Adam:

[04] For a thousand revolutions in Your eyes are as yesterday having past, and as a watch in the night.

[05] You wash away the revolutions as with a deluge, they are as the grass in the morning that springs up:

[06] In the morning it blossoms and springs up, but by evening time it is smitten, and withers:

[07] For we are consumed by Your displeasure, and by Your heated anger we are terribly troubled.

[08] You have set our iniquities before You, our secrets are brought to light by Your countenance:

[09] For all our days pass away in Your fury: our revolutions end as though a whimper.

[10] The days of our revolutions are seventy revolutions, and if one is strong, eighty revolutions: but the surplus is toil and sorrow, and being cut off quickly, we fade away.

Seventy Generations: Seventy Seventies

Sefer Ĥenok 2a:10-11

[10] And He said to Mikael, Go and detain Shemiĥaza and his associates who have mingled themselves with the daughters of the adam in all their uncleanness.

[11] And when their offspring have slain one another, and they have seen the destruction of their beloved ones, bind them in the valleys of the eretz for seventy generations:

Seventy generations or seventy seventies are four thousand nine hundred revolutions.

The Ten Weeks of Ĥenok are thus four thousand nine hundred revolutions:

70 × 70 = 4900 Revolutions

10 × 490 = 4900 revolutions

When we count the Ten Weeks of Ĥenok as great weeks of four hundred and ninety years apiece the total is four thousand nine hundred years, (10 × 490 = 4900). The Lukan genealogy reveals the same, for there are seventy generations from Ĥenok to Meshiaĥ, which also includes the second Kainan from the LXX genealogy. The same seventy generations, which are generations of seventy revolutions according to Psalm 90, are the same seventy generations foretold by Ĥenok. There are four thousand nine hundred revolutions from the birth of Ĥenok to 70 AD, and the midst of the final seventy years, the last day of the tenth great week, is 35 AD. Likewise there are four thousand nine hundred revolutions from the entrance of the House of Bread to the entrance into its third chamber on the scale which Noaĥ built into the Great Pyramid chronograph.

The Tetragram

The entrance door into the Great Pyramid House of Bread therefore marks the birth of Ĥenok: and this is revealed in the inscription at the entrance first mentioned by Peter Lemesurier. This inscription is written in the letters of the heavenly spheres language, and was discovered over the entrance passage, directly below the two remaining gables which stand over the entrance, protecting a symbol carved into the pyramid in stone. The carving itself, at first glance, appears to be either a throne, or two mountains like pillars, but is more likely two lion heads: a young lion cub with its father or mother behind it, and the young lion also appears to have a pyramid between its front paws, the symbol of authority and dominion.

The heavenly spheres inscription, now known as the Tetragram because it consists of four symbols, is written in the valley between the two pillars that look like the arms of a throne, and sits directly below the pinnacle of the great gable stones above it. Moreover the second of the two vertical wall joints in the descending passage, which brings attention to the scored lines, is directly below this inscription in the descending passage: the wall joint points directly up toward the inscription above it which was placed within the stone carving. Thus, not only does the second vertical joint highlight the scored lines in the descending passage, but it points directly upwards to the Tetragram which is written in the letters of the heavenly spheres language in the stone carving above, which is situated in a niche below the apex of the two lower gables which yet remain above the entrance to the Great Pyramid and descending passage.

In the account given by Ebn Abd Al Hôkm of the contents of the Pyramids of Ghizeh, those assigned to the East or Great Pyramid "relate entirely to astrology and associated mysteries." The Arab writer, or rather the earlier historian, Masoudi, whose account he repeats, says, "in the eastern pyramid were inscribed the heavenly spheres".

— The Origin and Significance of the Great Pyramid, C. Staniland Wake, 1882.

Herodotus reports that "inscriptions of strange characters" were to be found on the casing stones of the Great Pyramid. William of Baldensal, a European visitor of the early fourteenth century, mentions that the casing stones were covered with "strange symbols arranged in careful rows". But in 1356, after a large earthquake, residents of Cairo took fallen casing stones from the Great Pyramid to rebuild mosques and fortresses which had been destroyed in the earthquake. The stones were obviously cut into smaller pieces and reshaped, and thus, almost all traces of the ancient inscriptions have been lost.

From right to left the first letter of the Tetragram is a wall within a circle, or even a channel of water between two walls, which is the Hebrew letter Ĥet or Chet. The circle or sphere designates the vowel by the fully open mouth in the vowel sound "ah", (and thus the circle, as in the shape of the mouth when pronouncing the vowel, fully open). Although the pronunciation of this letter was not the same the Egyptians used this symbol for the same meaning, which is Gardiner's sign number N36.

The second letter of the Tetragram, the three horizontal lines, is the symbol for running water, such as a river, canal, wadi, or channel of water, and thus living water, and thus the Hebrew letter Nun. The base Hebrew words are nahar and naĥal, and the word Nile is a later but natural linguistic progression from the word naĥal, which in Hebrew also changed and eventually came to be more like a smaller channel, canal, or wadi, even a river bed, whether with running water or dry. The Hebrew letter Nun signifies life, new life, even perpetuity, such as in the name Yhoshua ben Nun, (son of Perpetuity).

The Egyptians came to use two and three rippled lines for things like rivers and streams and channels of water, and this sign is used together with N36 in the image file above, and it was in the same manner of design as the symbol herein except that the lines were rippled like with a later version of the Hebrew letter Mem, (a single line of rippled water). The hieroglyph for the Egyptian letter is Gardiner's N35, a phonetic n, while three ripples came to be mw, water. The very next sign in Gardiner's list, N36 pictured above, is the Hebrew letter Ĥet turned on its side, meaning a channel of water, more specifically a man-made channel for such things as irrigation, and thus it is a channel with walls on either side.

The third letter of the Tetragram is the full moon rising on the horizon in Egyptian, and thus a feast is strongly implied, but in Har Sini we see that this is a fully stretched bow with an arrow in it, ready to shoot, the proto-Semitic letter Kah. The letter came to be used in hieroglyphs for the moon, (Gardiner's N9), although the pronunciation of the Egyptian letter was different. In proto-Semitic this is the letter Kaf and is also used for the full moon in later words, in the sense of fullness, as in Psa. 81:3, where keseh is used for the full moon, (see also Prov. 7:20, H3677 kese/keseh), and by the context the Psalm surely speaks of a feast day. The primal root is kes, as found in Shemot-Exodus 17:16, and it is not a throne but the fully stretched bow with an arrow in it, ready to shoot. The half circle with an arrow, which looks like a hand with only three fingers, is the same original bow from Har Sini, (Har Karkom), except that the bow is not fully stretched and ready to shoot. The fully stretched bow is Kah while the half bow is Keh.

The fourth letter of the Tetragram is very simply the Hebrew letter Alef in its most ancient form, without the cross bar, which is not an ox head but the two horns of a ram, the ibex, as though looking at the ram straight on as the ram is looking back at you. This later became the head of an ox with horns and the cross bar was added, (which probably came from the time spent in Egypt). The most critical point here is that the Tetragram symbols do not appear to mean much of anything in Egyptian hieroglyphs, however, in Hebrew, all is perfect in meaning and symbolism. We have therefore, in all likelihood, a reconstruction of the most ancient form of (antediluvian) Hebrew. The circles or spheres are for the open mouth vowel sound, ah, for each letter, for example a Nun without the sphere is likely the sound nu, no, and neh, and with the sphere it would be nah.

What therefore do we have in the Tetragram? The letter Ĥet has the sphere, (Ĥah), but the Nun does not, so it is likely the word Ĥanuka, Ĥet-Nun-Kaf-Ayil, which is used in the scripture for a ceremonial dedication. And with the meanings of the letters this makes all the more sense in the context of a ceremonial dedication at a specific time of year, especially a full moon feast, which is certainly the case among Hebrews: Ĥet, wall of the house of El: Nun, river of life: Kaf, full moon rising: Ayil, Elah Olamah.

Only several other letters may be difficult to discern and understand while the rest are primarily the same as the later Paleo Hebrew script of the Prophets. The letter Fet, which is either a vertical two-horned viper, or the twine wrapped around a stick symbol, is hinted at in the Torah in various topics such as the birth of Nafthali, in the words used therein to explain the meaning of his name. The phonetic f in Nafthali has been relegated to the letter Peh in more recent Hebrew. This would likely be the case because it is fairly clear how problematic the symbol would become for scribes and copyists writing fast and cursive. If the letter Fet was not written perfectly there are several other letters with which it would easily become confused when reading the text. We find this letter in ancient Negev and Sinai rock inscriptions. One particular Har Sini-Karkom inscription shows us which version was in use at the time it was written: the two horned viper, in a vertical stance, and this is the famous inscription concerning the rod of Mosheh which was turned into a serpent: the rod of Mosheh was a fethen, (the two-horned viper staff of one who was set to become Pharoah), which was changed by Elohim into a naĥash.

The relevant word for twine or thread in Hebrew is pthiyl, (H6616), and its root is likewise pthal, (H6617). Here we have also a phonetic f in the name Nafthali, and its meaning given to us in the Torah. By this reasoning some sort of twine or rope would have likely been an ancient symbol for a phonetic f, and the word for thread, pthiyl, bears this out, as though the Peh should have originally been Fet: fthiyl instead of pthiyl, and its root probably fthal instead of pthal. Moreover there is the curious case where the Masoretes pointed the Peh in Faroketh as phonetic f in the first occurrence of that word, (Shemot-Exodus 26:31), but in every occurrence after that they pointed the first letter, Peh, as phonetic p. Why did they do this? Was it just a mistake? Were they unsure? Did they perhaps have some reasonable evidence that it may have originally been pronounced with the phonetic f sound? As it stands now the Peh generally only has the phonetic f sound when it falls at the end of a syllable: so this would be an exception. What is the Faroketh or Vail made of? That would be fine twined linen, (shesh, six strands twisted).

Howbeit the letter Fet/Feh somehow dropped out of the Hebrew language and its phonetic sound was doubled up on the letter Peh. In the ancient version, we have no repetitious letters with two different sounds: but in the more recent Hebrew we have the letter Peh being used for two phonetic sounds, regardless of how similar they might be. This is a telltale sign that something is missing, having been changed over time: in this case the letter Fet/Feh dropped out of the character set.

It seems fairly clear that the Greeks borrowed their alphabet from ancient Hebrew, though they had no need for the meanings or root words for the letters, since they simply needed to be able to write their own language in a character set. The most ancient Greek characters align very closely with the Paleo Hebrew script: and the reason to bring this up is that we have several symbols in hieroglyphs that appear to be the same, though used for other sounds. Some of the meanings appear to be related: to encircle, to turn, (twist), to bind, (as by an oath, to swear).

One of the symbols appears to be identical to the Greek letter Phi, which adds depth to our understanding of that Greek letter, which in turn is most likely directly related to the lost Hebrew letter Fet because the Greeks borrowed their alphabet from a very ancient form of Paleo Hebrew. This would be symbol V24 in Gardiner's list, in the image below, which is a cord wound up on a stick: this is the same symbol we see in the most ancient forms of the Greek letter Phi and even in modern forms, (ϕ). However this form would have also caused confusion, this time with the Hebrew letter Qof or Quf, by the time Paleo Hebrew had evolved far enough from the original Hebrew script: thus we have another strike against the letter Fet, and it dropped out of the Hebrew language.

The letter Qof was much more likely called Qaw, which is a ball of string wound up on a stick and used for measuring, especially in building, and the antediluvian patriarchs, at least from Ĥenok to Noaĥ, were builders. The primal root is Qof-Waw, two letters, and is used in the scripture for a measuring line, for example, see Yĥezqel-Ezekiel 47:3. Thus the Qaw was not the sun on the horizon, as some have suggested, but rather the twine wound up in a ball on a stick, and it was horizontal, while the two-horned viper phonetic f was very similar but originally vertical.

As for the letter Tel it is natural and logical for the final letter to be an inversion of the first, and thus the Tel, (Taw), is simply an inverted Ayil, (Alef), but it is this letter which had a bar through it making it look identical to the modern Latin capital A, and it looks like a mount or tel, (H8510 תל). But because of the Ayil-Tel this is not the final letter of the character set. The Ayil-Tel is used in the same manner as the Alef-Taw, but in the former proto-Semitic antediluvian script it is both letters combined into one letter to form the twenty fourth letter. In this manner even the alphabet was earth commensurate, having twenty four letters, just as there are twenty four hours in a day and night. The Alef-Tel was found on the east wall of the descending passage, its center positioned a handbreadth distant from the east wall scored line. This point in the passage is exactly twenty three slope angle cubits from the outer surface of the entrance door on the face angle. The Alef-Tel marks the twenty fourth cubit in the passage and is the twenty fourth and final character in the heavenly spheres finger of Elohim character set.

Lastly, the conclusive evidence is the discovery of the Hebrew letter Resh on the ledge of the ark of stone in the third chamber. The fact that the location of the letter marks the alignment of the ark on center in the chamber reveals that the letter is original, and not just graffiti, (and to etch this so perfectly in granite would not be possible for a tourist with a screwdriver in his pocket: it isn't graffiti). The letter is identical to the Paleo Hebrew letter Resh and even reads from right to left as in the case with Hebrew.

Tannur: A Bread Oven

The two humps in the carving over the entrance of the Great Pyramid, which appear to look like two lions, form part of an ancient word for an oven, that is, tannur, and this Semitic word later does indeed enter into the Egyptian language, (in the 19th Dynasty). The carving appears to be a symbolic representation of one of the most ancient forms of a tannur, as well as the lion symbolism with the pyramid set between the paws of the lion cub: the scepter of authority and dominion, and moreover, possibly a throne.

In the antediluvian era it is not hard to imagine how the two hieroglyphic strokes may be seen as incorporated into the lion heads in the carving, and likewise, the later symbol for fire and to cook, (the final symbol, Q7, a brazier with a flame and smoke ascending), is not necessary in this symbolism, (and did not yet exist when the Great Pyramid was built). What we see in the carving above the entrance is a literal representation of a tannur, an ancient oven for making flat bread, that is, unleavened bread: and within that symbolism is the very name tannur. In addition to these things we have the young lion prince, with a small pyramid between his front paws: the symbol of authority and dominion between his feet, (Breshiyt 49:9-10). Moreover, in later Egyptian hieroglyphs, the half-lion or forepart of the lion is used in just such words: words related to authority and rule, such as heart, and more importantly, prince. And because the father lion is guarding the cub, the cub is a half lion while the gable also cuts off the back half of the adult lion: father and son rulers, as if to portray the Great King and His Son.

Many neolithic tannur ovens have been found, of various types, one of which was discovered and excavated at Çatalhöyük, Turkey, (image file below), a firin type oven which probably would have had a metal lid upon which bread was fried. From the front the resemblance to the tannur beneath the gables over the entrance of the Great Pyramid is unmistakable and it also looks like a miniature throne. When looking at the back portion of the Great Pyramid tannur we can see that across the back, where it joins the wall behind it, there is an edge or small rim around the back of the tannur.

The metal lid or cover for the box-type tannur, like the one seen over the entrance to the Great Pyramid, would have been reversible: the basin or bowl side up, (bottom side up like a dome), could be used for flat bread, either roasted dry or basted with olive oil or just about anything else. And when flipped over the bowl shaped lid could also be used as a basin for flat breads fried in the same, that is, olive oil: or even non-fermented grape juice, the fruit of the vine, which in seething would produce the thick chemar blood of the grape as mentioned in the Torah, which is likened to chemar because it is thick like bitumen when it is boiled up. This is the manner of the drink offering for the minĥah, which is poured over the bread during the cooking process: and the metal basin is what is called a Saph in the Hebrew scriptures, (mentioned in the first Passover passage).

As one may see, this was extremely versatile and perfect for either a house type dwelling or even with a makeshift stone, clay, or earthen oven: perfect for a nomadic people who are primarily tent dwellers. The tannur itself could easily be made in a day with stacked stones, and-or clay, or even mud and dry grass. The Saph turned right-side up, as a basin, could also be used for making porridges, stews, soups, and for boiling beans and lintels: the Saph is the only type of cooking pan that was brought to king David in 2Samuel 17:28, when he fled because of Abshalom, and was camped in Mahanaim.

Now therefore, if one realizes that the sacrificial commandments in the Torah are actually speaking of making matzot, unleavened bread, this whole symbolism fits perfectly with what Mosheh prescribes. And we know that Mosheh was trained up and learned in all the wisdom of the Egyptians, (Acts 7:22), and no doubt, being brought up in the house of Pharaoh under Pharaoh's daughter, he would have access to the Great Pyramid and any writings he desired to study.

What therefore does the commandment in WaYikra 1:11 concern? Shachat is expounded in Breshiyt 40:11, where the wine-butler of Pharaoh presses the pure, fresh, fruit of the vine directly from the grape cluster into Pharaoh's cup, that is, non-fermented. Shachat primarily means "to rush", and that is why the Septuagint so often renders it with thuo, (θυω, to rush), and the ordinances for making matzot are all summarily explained through father Abraham by the hand of Mosheh, in Breshiyt 15 and especially 18, (but if you follow the Masorete pointing of the Hebrew text you will not likely see it).

In those days they did not have leaven which they added to their dough, but rather, they saved a pinch from the previous batch of dough and mixed into the new and allowed the dough to sit out in the open air, and the small amount of leaven in the air would help to leaven the dough from the outside while the pinch worked from the inside, (the baker usually left the dough to rise overnight while he slept, see Hoshea 7:6). And thus the matzot or unleavened bread had to be rushed, and this rushing of the bread was to be done on the side of the altar northwards, (WaYikra 1:11), and that is precisely the symbolism of the tannur oven over the north side entrance of the Great Pyramid. The Great Pyramid does not face north: it faces east, and the north side entrance is the same as the door in the side of the Ark.

This strongly implies that north to south measurements within the Pyramid, on flat horizontal flooring, are width or breadth, at least as concerning the chambers, and that is probably why the chambers are all longer from east to west than they are from north to south, for the front face of the Pyramid is the face on the east which faces due east so that the rising light of the sun shines upon that face of the Pyramid first each morning. Moreover, because the entrance is on the side of the north, the two lions in the carving beneath the entrance gables also face east, just as does the Sphinx: and the Sphinx most likely had the head of a great lion, originally, which faced east. Likewise the Sphinx also had a Stele and symbol of authority between its front paws, (the Thutmose IV Dream Stele is surely not what was originally placed there).

We have therefore at the entrance into the House of Bread, the Great Pyramid of Giza, the most ancient symbolism of a tannur oven for making matzot, unleavened bread, in the side of the altar northward. Moreover we also have the two primary symbols for a priesthood: for it is the Kohen who blesses the bread and the water for the people, and we surely have water herein as will be seen. This leads to another possible meaning of the carving: it may represent the builder standing behind two sons. The two sons would perhaps be Shem and Yapheth, but in this sense all three would be facing the north, which one may suppose not to be out of the question, and if this be true then perhaps it speaks of a priestly figure standing behind two sons with his hands on their heads from behind, as though blessing them.

This is also reminiscent of Shem and Yapheth entering their father's tent backwards after what Ĥam had done. Since they would all three be facing the north there is one pillar or son to the west, which would be the left hand side of the Kohen, (Noaĥ being of the line of Ĥenok the Kohen and Scribe, the antediluvian priesthood), and this one in the carving is indeed the greater, Yapheth, who populated the west and the isles of the nations. The pillar or son on the right hand side of the Kohen is the lesser, Shem, but the right hand side of the Kohen here is to the east, and indeed Shem and his descendants settled in the east as we find written in the Breshiyt table of nations in the Torah.

Moreover there is a strange statement about some of the descendants of Shem, the family of Yoktan, dwelling in the approach to Saphar, a mount of the east, har haQedem: read as har haQedem because it is not clear whether Qedem in this instance refers to a place name or simply east in direction, and it is fairly clear that Qedem is far too often mistakenly rendered as directional, east or eastward. And we see in the carving exactly that: if the pyramid shape in the eastern corner of the carving represents a mount or mountain, it is east of the whole carving, and har haQedem may be speaking of this very thing, that is, the mount or mountain of Qedem, but also eastward in direction. If the mount in the carving is the Great Pyramid, then it is at Qedem, the Giza plateau.

Additionally, if this understanding be true, then the builder is standing slightly offset to the east when compared with the divider line in the back wall of the carving which matches up with the apex of the gables: however at the same time his left hand is on the head of Yapheth the greater, though he stands with Shem to the eastern side of the gables. Moreover the tannur is essentially in the bosom of the builder, and the bosom is indeed likened to an oven in the scripture. And what is in the oven? the Tetragram.

The heart is the place where bread is made: and word, and truth, and understanding, these things are the bread of knowledge and understanding from above, and of course the bread of life is the Word. It is perfectly natural in the supernal way for the name of the great antediluvian prophet to be found in the bosom of the builder, Noaĥ, the great grandson of Ĥenok, and the name of Noaĥ is concealed in Ĥenok. And Ĥenok, being not only a Prophet but a Kohen and a Scribe, has the Word of the Most High dwelling in his bosom just as Noaĥ has the same Word of the Father dwelling in him. Looking again at the carving this line of symbolism and reasoning is not difficult to see.

Furthermore one might expect to find a sign pointing to these things in the entrance passage, somewhere in the area of the vertical wall joints and the scored lines, and that is precisely what was more recently discovered, as previously mentioned. Immediately south of the scored lines the Alef-Tel heavenly sphere was discovered, four inches from the scored line, on the east wall in the entrance passage.

This letter of the heavenly spheres appears to be an ancient form of the Alef-Taw, formed by superimposing one letter over the other: the Taw is simply the opposite of the Alef, an upside-down Alef, like a mountain, probably for the word Tel which is the well known word for a mound or mount. This was not likely dreamed up by someone who just decided to go scratch glyphs on the interior of the Great Pyramid because not many would have understood all the symbolism involved.

Moreover this place in the passage falls at the beginning of the twenty fourth cubit of the passage from the opening: the scored lines are at 490 thumbs, while 483 thumbs is 23 slope angle cubits, (21 thumbs). This means the position of this symbol is at the exact location one would expect to find it if indeed it is the letter Alef-Taw, counting a letter for each cubit down the passage from the beginning: twenty four cubits for the twenty four letters in the heavenly spheres alphabet. Moreover the Alef-Taw isn't actually a single letter anymore but a grammar tool used for pointing out the object of a verb: it is a two letter pointer, and that is precisely how it is being employed here in the beginning of the descending passage of the Great Pyramid. It is slightly turned so that it points up and down in the same direction as the scored lines. In this location of the passage this symbol invokes all that was previously stated concerning the importance of the Tetragram beneath the entrance gables and its meaning.

All these things lead to a fairly simple initial conclusion about the entrance of the Great Pyramid: the glyph or carving that sets a short distance inside the entrance door, being set directly over the descending passage, was never meant to be entirely hidden. It is unthinkable that the builder would create all of this symbolism just to then bury it behind tons of giant stones never to be seen by anyone. The initial and fairly obvious conclusion is that immediately inside the entrance, at the northern face of the Pyramid, there must have been a short ascending passage leading to an upper passage below the gables, even if that passage was concealed when the entrance door was opened: but once having been discovered, would open up to a short upward passage to the carving.

Surely an upper passage in this location would have had a vaulted ceiling, and this is likely why it all collapsed when the casing stones of the whole structure were shaken loose by a large earthquake: for the hollow area would have been highly susceptible to collapse in such an event, and that moreover would be a legitimately good reason for the large gable stones over the entrance, which otherwise have no legitimate explanation.

Sir Flinders Petrie estimated that there were likely an additional four sets of gable stones in front of the one pair which now remain, for a total of five sets of gables. This can be estimated by the stones which now remain in situ: for some of them are the very stones which were directly beneath the gables, and they are angled and notched so as to secure the gable stones that rested upon them. This also strongly implies that the whole ceiling under the gable stones was vaulted, just as the vaulted gable ceiling in the second chamber, and the vaulted uppermost roof chamber above the third chamber.

The entrance to such a passage would likely have adjoined the entrance door, as in the diagram below, which would have concealed the passage above the entrance when the door was in the open position: but once the door was closed, the passage would have been open to anyone inside the pyramid. Moreover the door, when opened from the inside, being perfectly balanced it was easily opened or closed, would allow daylight in so as to flood the passage with light. The way the numbers work out the niche carving sets horizontally in line with the opening in the outer casing when the door is open. From the theoretical right triangles, according to the measurements in the descending passage, the numbers work out as in the diagram below, the whole passage being 364 thumbs, the length of the non-leap year calendar counting an inch or thumb for a day.

The entire passage is rich with symbolism, even Sini or Sinai, the mount of Illumination, as in the light of the moon, for the limestone used abundantly in this area is the color of the moon, having silvery greys mixed with the crystalline white limestone. Moreover there is another symbolism in the carving not yet mentioned: the two pillars also look like hills, for they have the appearance of the hieroglyph for a mountain, and in this case no doubt the Mountain of Elohim, Ĥoreb and Sinai. The carving is quite likely where Khufu derived the phrase Horizon of Khufu, meaning he probably saw the carving, and meaning also that this upper passage did exist. But if there is one place where Khufu would have had his name inscribed in the pyramid this would be it: and yet his name is nowhere, and the Tetragram is surely not the name Khufu. The key numbers from the great time prophecies in the Prophets Ĥenok and Daniel are also present here in the entrance plan, 434, (62 weeks), 483, (69 weeks), and 490, (70 weeks).

In the above image file several of the notched support stones for the flooring may still be seen: these were notched to hold large beams that spanned the space in the image, acting as floor joists, then the floor would have been laid upon the beams. There are also several actual floor stones, (what is left of them), and they are of the same white limestone which is the color of the moon. One of them is circled in the above image: its surface still looking as though it was polished. The floor would have been the same width as the bottom of the carving and the height of the passage would have been the same height as the niche carving, which is 68.2857ב from the base to the apex beneath the first set of gables as shown in the image above. This height is the same as the second portion of the second chamber horizontal passage, the door opening into the second chamber, and the bottom section of the niche in the second chamber up to its first lap or overhang. The roof in the passage would have been gabled as the passage ran directly under the other sets of gables now missing.

More (copyrighted) image files at the links below including several floor stones:

http://isida-project.org/egypt_2012/giza/heops/_dsc7227.jpg

http://isida-project.org/egypt_2012/giza/heops/_dsc7228.jpg

http://isida-project.ucoz.com/egypt_2012/giza_hufu.htm

Note the abundance of white limestone around the whole area where the passage would have been. This white limestone, the color of the moon, is the perfect symbolism for Sini or Sinai, (which is where the Canaanites later derived the name for their moon god, Sin), for the same word means illumination, like the brilliant white light of the moon. This symbolism begins with Ĥenok the Prophet who speaks of Sini or Sinai in the same sense of illumination. There were an estimated 144,000 brilliant white limestone polished casing stones that covered the outside of the Great Pyramid, and a myriad is 12,000, (not 10,000), and twelve myriads are 144,000. And what are the twelve myriads of casing stones in symbolism? The scripture tells us: the holy ones, like precious stones of brilliant white light used in the building of the holy temple of El Most High.

Sefer Ĥenok 1a:5-10

[05] The Great Holy One will come from His abode, and Elah Olamah will descend upon the eretz and tread on the mount of Illumination: (סיני) He will be revealed with His Mighty Host, and appear in the strength of His Might from the shamayim.

[06] And all the Watchers will be stricken with fear, and they will be punished in the hidden places, in every creature of the eretz: and every creature of the eretz will quake, and great fear and trembling will seize upon them unto the ends of the eretz.

[07] And the high places will be shaken, and will fall, and be dissolved, and the exalted mountains will be brought low, and they will melt as wax before the flame.

[08] The whole eretz will be rent asunder, and everything upon it will perish, and there will be a judgment executed upon all:

[09] But He will make peace with the righteous, and will guard the elect, and have mercy upon them: they will all belong to Elah, and He will prosper and bless them, and will rescue all of them, and His Light will appear to them, for He will make peace with them.

[10] And behold, He comes with His myriads of Holy Ones, to execute judgment upon all, and to convict all the impious of all their impious deeds which they have impiously done, and of all the fierceness which the impious sinners have spoken against Him.

Units of Measure

Concerning units of measure it seems appropriate to mention the small change in the length of the British Inch even though the change is so small it is insignificant. Most older measurements of the Great Pyramid are now slightly skewed because of the change in the British Imperial Inch in 1959, (a mere two years after the first book of Pyramidology by Dr. Adam Rutherford was published). All of the measurements taken by Sir Flinders Petrie are also now off by a tiny fraction because of this change. In the days of Petrie's first visit to Egypt the British Imperial Inch was equal to 2.53999779cm, (centimeters), but in 1959 the Imperial British Inch was lengthened to exactly 2.54cm to bring the British Imperial Inch into a closer conformity with the metric system.

We can find the difference made by this alteration in any given measurement by simply multiplying the measurement by 2.53999779cm, (the old metric value), and then dividing the answer by 2.54cm, (the new metric value), to bring the numbers into accordance with the more modern metric system because of this change in both the British Imperial Inch and US Standard Inch. However, in a large length of, say, 5000 British Inches, the change is so minuscule that it isn't even worth concerning ourselves over, and I only include this information so that the reader may be aware.

1 British Imperial Inch in the time of Petrie: 2.53999779cm.

1 Modern British Imperial Inch and U.S. Standard Inch: 2.54cm.

5000B (B = British Inch) × 2.53999779cm = 12699.988895

12699.988895 ÷ 2.54cm = 4999.99564B

As one may see, 5000B becomes 4999.9956B, a mere four-thousandths of an inch, in the conversion from pre-1959 British Inches to modern British Inches: a difference so small that it has no bearing on those things with which we are concerned herein. Moreover the conversion to Thumbs will be figured from modern base side measurements of the Great Pyramid, which are given in meters, and therefore this issue is essentially nullified by the conversion ratio which will be in use herein.

Dr. Adam Rutherford in his work Pyramidology, a four volume work, estimated the so-called Pyramid Inch to have been 20.60659 British Imperial Inches, (which from here on out will be noted as B, for British Inches). This he gathered from his understanding of the so-called year circle in the Antechamber which comes close to squaring the circle, (according to his estimation of the Pyramid Inch and his adjusting of the passage and chamber floor measurements).

However he seems to have estimated the length of the Pyramid Inch with the primary intention of making the circle have a circumference of 365.242P, (P is for the Pyramid Inch of Rutherford and the Pyramidologists, wherever mentioned), and this is the manner in which Rutherford came up with his version of the Pyramid Inch, (the length of the solar year also appears in the base side with this version of the Pyramid Inch). But is that indeed what the builder wanted to portray? Once we decide that the year circle is 365.242P, and determine the length of the inch according to that postulation, we ourselves are the ones who have made the Pyramid Inch out to be earth commensurate, whether the builder actually intended that to be the case or not.

Moreover, doing so not only violates principle, but causes many actual whole number measurements to end up being made into fractions of whole numbers. In essence there is not much cohesiveness in the overall numbers if we force the year circle to have a predetermined number which is earth commensurate just to get it to be what we feel it should be, (365.242P). The ratios remain the same no matter what you call the inch or how you define it because the building still sits there after nearly six thousand years: the geometry is simply true unto itself and the builder. There are other places where the builder and his work, the Great Pyramid itself, reveal the true size of the inch or thumb which is in use, and moreover, the three different cubits which are employed and how they are employed. And since we will be using the most accurate measurements supplied by Sir Flinders Petrie, the true size of the thumb or inch employed in the Great Pyramid will also need to be figured using the British Inch, converting it so that Petrie's measurements may be employed in the new terminology and understanding of the thumb or inch which is actually in use.

According to Rutherford the Pyramid Inch was very near to the Imperial Inch, that is, 1P was equal to 1.00106B. However this is all based on the assumption that the Egyptians built the Great Pyramid, and thus, the Royal Cubit which is found therein by the Pyramidologists of the past is presumed to be a product of the Egyptians. There have been many ancient Egyptian cubit rods and fragments thereof discovered in Egypt, and indeed, they measure an average of 20.61B to 20.63B, but that does not prove that the Egyptians built the Great Pyramid, no, it rather more likely reveals that they probably copied the length of their cubit from that of the Great Pyramid and simply divided it into fingers instead of thumbs, which are the base unit employed by the builder of the Great Pyramid. This is not to say that the builder does not use fingers: he clearly does, even the same finger of the later Egyptians, but the thumb is the base unit for the cubits and rod employed in the Great Pyramid because the finger is a mere three quarters, (.75), of the thumb. In other words the thumb is a whole number in the measurements and units of the builder, not the finger, and assuming that the finger was a whole number to the builder confounds the measurements by the thumb.

Dr. Adam Rutherford derives a length of 20.6284B for the Egyptian Royal Cubit from what he calls the Sacred Cubit, which in his estimation was exactly 25P, (there is no such cubit found among the Egyptians nor among the Hebrews). And from that he postulates a Royal Cubit of 20.6284B and then converts that measure by the fraction of an inch, the decimal .99894, (the inverse of 1.00106B), which he himself gathers from the Sacred Cubit of 25P and the supposed Ĥenok Circle or year circle of 365.242P circumference in the Antechamber. This conversion is his Pyramid Inch, (Pyramidology, Bk 1, Pg 69).

Rutherford's Pyramid Inch based on (his estimation of) the Egyptian Royal Cubit:

20.628456B × 0.99894 = 20.606589P

20.606589P = 1 Egyptian Royal Cubit (Rutherford) = 20.628456B (prior to 1959)

Rutherford then rounds the Royal Cubit to 20.60659P, and his division of this cubit constitutes the Pyramid Inch, and thus, every measurement in British Inches was multiplied by the ratio .99894 in Rutherford's version of the Pyramid Inch. This is the correct way to convert the numbers but simply the wrong conversion ratio for the true Pyramid Inch or Thumb employed by the builder. We shall therefore convert in the same manner once we discover the true conversion ratio: and that ratio is best derived from the base side measurement because it has been so accurately measured in recent times.

Once we have an understanding of the true measurement of the base sides, in whole thumbs, cubits, and rods employed by the builder, everything will fall into place accordingly, and it is indeed perfect. Then we shall be able to convert from Petrie's measurements and numbers into the true Pyramid Inch or Thumb, which will henceforth be noted with the Hebrew letter bet, (ב), for bohen, the thumb. The most recent and most accurate survey was conducted in the AERA Great Pyramid Survey of 2015, and from this survey we have the average base side length given in meters, 230.363m.

It is therefore much more appropriate to estimate the Pyramid Inch or Thumb from this average of the base sides of the Great Pyramid, rather than trying to force a preconceived inch into the supposed year circle of the Antechamber, and once we find the correct conversion number it will be commensurate with all the numbers and measurements of the Great Pyramid, (whether it is truly earth commensurate or not, but as we shall see, it is, and it is not 365.242P). The true conversion ratio-number for the thumb or inch, employed by the builder, is 1.0188, as will no doubt be seen in all the measurements of the Great Pyramid which are to follow herein.

Base side measurement average for the four sides:

230.363m (AERA Great Pyramid Survey of 2015)

230.363m = 755.7841207 feet = 9069.4094484B

9069.4094484B × 1.0188 = 9239.9144ב

9239.9144ב (thumbs) is terribly close to the perfect number, 9240ב. Therefore, by adding merely a small fraction to the average, we have the whole number in thumbs:

9069.4936B × 1.0188 = 9240.0000ב

Thus 9069.4936B is the correct base side measurement because:

9069.4936B = 755.7911 feet = 230.3651m

The difference between the AERA measurement average of the base side and the corrected measurement is in mere hundredths of an inch in a span of over 9000 inches: from 9069.4094 to 9069.4936, or in feet, from 755.78 feet to 755.79 feet. Moreover the conversion to 9240ב, by the conversion ratio 1.0188, is not an arbitrary number: for contained in this base side measurement is a whole number of rods, and cubits, and therefore every increment employed by the builder within the Great Pyramid.

The two easier to understand cubits used in the Scripture are the cubit of twenty one thumbs and the cubit of seventeen and a half thumbs, that is, the common cubit or cubit of a man, (technically the cubit of an iysh, which is more like a member than a man: like an arm, hand, foot, or even a rib, as from which the first iyshah was made), and both of these cubits fit within the same rod of one hundred and five thumbs while the supposed sacred cubit of twenty five Pyramid Inches does not fit in whole numbers in the rod.

The Egyptian Royal Cubit is the same size as the cubit of twenty one thumbs of the Hebrews, (primarily used for measuring angles, longest side, (hypotenuse), slope length, and so on). However the Egyptians divided their cubit into fingers, which were about .75 thumbs, and four fingers were equal to a palm, which was therefore equal to about three thumbs, and the Egyptian Royal Cubit was therefore twenty eight fingers, and yet, if one knows the size of the thumb, it is likewise twenty one thumbs. If you divide 21ב by .75 the answer is 28צ, (28 fingers).

The Mekutzah or angle cubit is twenty one thumbs even though it is the same size as the Egyptian Royal Cubit because, either the Egyptians copied the length of their cubit from the cubit of the Great Pyramid, or they received their cubit through Ĥam who received it from his father Noaĥ. Howbeit all three sons of Noaĥ would have adopted the same cubit of their father Noaĥ, for they would surely have helped in the building of the Great Pyramid: thus all the world after the flood had the knowledge, not only to mix and pour stone, but likewise the whole world would have had the knowledge to build great megalithic pyramids and structures: and we see the results of that knowledge in the abundance of ancient megalithic pyramidal structures now scattered all over the world.

Cubits

The builder employs three discernible cubits in the Great Pyramid of Giza: we find a cubit of 17.50ב for horizontal measures, such as horizontal length and width or breadth, and this is the base cubit. Secondly we find a cubit of 21.00ב for angular measures, such as the sloping passages and face angle height. Thirdly we find the longest cubit for vertical height measures, which is only a little longer than the angle cubit. This third cubit is 22.2857ב, which is twenty two thumbs and two sevenths of a thumb: yes, our builder is using sevenths, and moreover also fourteenths of a thumb. This should not be surprising because it would not be like he would need to figure our decimals to get the increments correct, no, he merely needs to divide the thumb into seven whole parts and divide those increments for fourteenths on his rod. We are using decimals here simply for accuracy throughout our calculations, so let not the decimals become overwhelming to the point of disbelief, for the builder simply divided the thumb into sevenths and fourteenths and did not need to figure decimals in every measure: for they are already incorporated into his cubit rod simply by dividing the thumb into seven equal parts.

In simple terms the horizontal cubit is the fives cubit because it consists of five hand breadths of three and a half thumbs, (5 × 3.50 = 17.50), and the angle cubit for slope is a threes cubit because it consists of three spans of seven thumbs, (3 × 7.00 = 21.00). This is a principle key toward understanding the measures of both the Great Pyramid and structures in the Scripture such as with the Ezekiel Temple, (which in the Prophet Ezekiel is the same rod of 105 thumbs having both cubits on it).

For the same reason Mosheh mentions the cubit of an iysh in the context of the bedframe of Og, king of Bashan: for the bedframe is a horizontal measurement which concerns the Aish (or iysh) Cubit of 17.50ב. The angle cubit is simply the addition of a hand breadth to the cubit of an iysh: the cubit of a cubit and a hand breadth, (17.50 + 3.50 = 21.00), and thus the threes cubit is also six hand breadths because two hand breadths are a span. This is the Mekutzah Cubit which is the average measure of the circumference of the head of an average sized man, roundabout the circumference of the head at the forehead, and thus it is for angular measures because of its relationship to the circle, and therefore degrees, and therefore angular measures. The third cubit is the cubit for vertical height which is the average height from the bottom of the sternum of an average man to the crown or top of his head, which is on average 22 to 22.5 inches, and thus the average, in sevenths of a thumb, 22.2857ב. This is the Rosh Cubit.

In thumbs, which are of course the same with all three cubits, the fives cubit likely had the thumb subdivided into 3/4, (.75) 1/2, (.5), 1/4, (.25), and 1/8, (.125), and thus all the more reason for calling it the fives cubit, (for example .5 × .5 = .25 or 1/4). The threes cubit likely had the thumb subdivided into thirds and sixths which would be, in decimal form, .8333, .6666, (2/3), .4999, (1/2), .3333, (1/3), and .1666, (1/6), and perhaps smaller increments for both cubits which are, however, not so critical in megalithic structures. Since five angle cubits are equal to six horizontal cubits, 105.00ב, both cubits can be marked on the same rod just as Ezekiel the Prophet sees in the hand of the Messenger.

17.50ב = Aish Cubit - Fives Cubit - Horizontal Measures

21.00ב = Mekutzah Cubit - Threes Cubit - Angular and Slope Measures

22.2857ב = Rosh Cubit - Vertical Height Measures

105.00ב = Kaneh (Rod) = 6 Aish Cubits = 5 Mekutzah Cubits

Abbreviations

B = Imperial British Inch

P = Pyramid Inch (of the Pyramidologists if and where necessary)

ק = Kaneh = Rod = 105.00ב

ר = Rosh Cubit = 22.2857ב

מ = Mekutzah Angle/Slope Cubit = 21.00ב

א = Aish Horizontal Cubit = 17.50ב

ז = Zereth = Span = 7.00ב

ט = Tophach = Hand Breadth = 3.50ב

ב = Bohen = Thumb = 1ב

צ = Etzba = Finger (using Tzaddi because Alef is already used) = 0.75ב

Great Pyramid Base Side Measurement:

9240.00 = 88ק (Rods) = 528א (Aish Cubits) = 440מ (Mekutzah Cubits)

9240.00 ÷ 105.00 = 88ק

9240.00 ÷ 17.50 = 528א

9240.00 ÷ 21.00 = 440מ

Great Pyramid Half Base Side Measurement:

4620.00 = 44ק (Rods) = 264א (Aish Cubits) = 220מ (Mekutzah Cubits)

4620.00 ÷ 105.00 = 44ק

4620.00 ÷ 17.50 = 264א

4620.00 ÷ 21.00 = 220מ

Herein above we have the several spans of the hand: if you measure your own hand, chances are the measurements will be very close to what is shown, unless of course you have larger than typical hands or smaller than typical hands. The measurement from the thumb to the middle finger is typically right at about seven thumbs and this is the span of seven thumbs. This span is often shown as being from the thumb to the pinky finger, in a stretched out position as the hand shown above, but this is mistaken because that measurement is more typically 8.75ב, fully stretched, that is, the half cubit by the cubit of a iysh, (17.50 ÷ 2 = 8.75). This isn't all that critical herein but it may be more so in regards to the Scripture once you realize there are different cubits in use, and that one is primarily for horizontal measures, and that the other two are for slant or slope height angular measures, (21.00ב), and vertical height measures, (22.2857ב).

Testing the Conversion Ratio of 1.0188 for Inches to Thumbs.

Example One

Great Pyramid Base Side Measurement:

230.3651M = 755.7911Ft = 9069.4936B

9069.4936B × 1.0188 = 9240.0000ב

21.00 × 440 = 9240.00ב

17.50 × 528 = 9240.00ב

105.00 × 88 = 9240.00ב

9240.00 = 88ק (Rods) = 440מ (Mekutzah Cubits) = 528א (Aish Cubits)

Example Two

Petrie states that the descending passage is 4143B in slope length. In the same place he also gives 4140B, (P.T.G. Ch. 7, Pg. 59), but therein he appears to be attempting to reconcile the passage angle with his estimation of the north face angle, which estimation of 51° 52' cannot be perfect, and even his math in that place does not compute, for he is confessedly attempting to keep the entrance door of the descending passage within the 19th course of core masonry. He is no doubt correct about the placement of the door and the entrance passage but he is slightly off on the north face angle and therefore needs to nudge the angle a small amount to get it to work with the face angle and keep the entrance door within the 19th course, (I only mean this in the sense of an honest attempt on his part to make it all work). These things will be further explained later below, but for now, the stated length of the descending passage is 4143B and by his own commentary we can see that this is what he truly believed, (P.T.G. Ch. 7, Pg. 57).

4143.1096B × 1.0188 = 4221.0000ב

21.00 × 201 = 4221ב

4221 = 201מ

According to Petrie's measurement in British Inches the descending passage of the Great Pyramid is exactly 201 Mekutzah Cubits on the slope from the outer casing at the entrance to its junction with the horizontal subterranean chamber passage.

Example Three

With Petrie's measurements from the entrance to the third chamber doorway only one small adjustment is necessary because of his slightly skewed estimation of the north face angle. This changes the length of the entrance passage from the entrance to the point of intersection where the descending passage floor line meets the projected line of the ascending passage. The difference in the entrance passage measurement is a mere half inch less than Petrie's measurement simply because the first portion of the floor is now missing and had to be calculated in the manner in which he did without the benefit of an existing floor. All the other following measures are Petrie's in British Inches.

Entrance Passage Length: 1110.64B (P.T.G. Ch. 7, Pg. 55) − .50B = 1110.14B

Ascending Passage Length: 1546.80B (P.T.G. Ch. 7, Pg. 63)

Grand Gallery Length: 1883.60B (P.T.G. Ch. 7, Pg. 71)

Antechamber Passage Floor: 269.04B (P.T.G. Ch. 7, Pg. 76)

Total passage length from entrance to third chamber doorway:

1110.14B + 1546.80B + 1883.60B + 269.04B = 4809.58B

4809.58B × 1.0188 = 4900.0001ב

The total upper system floor passage length of the Great Pyramid, from the original entrance to the third chamber doorway is exactly 4900.00ב. And, incredibly, the only measurement slightly corrected is the half inch taken from the Entrance Passage because of his estimation of the north face angle and the missing portion of the entrance floor. Moreover the half inch reduction places the scored lines at 490ב down the Entrance Passage, which marks the first of the Ten Weeks of Ĥenok, which are ten weeks of 490 each, (10 × 490 = 4900), the same number above herein from Petrie's total measurements of the entire upper passage system. We have therefore the total linear measurement of the upper passage system at 4900ב, and the first week of Ĥenok at 490ב marked by the scored lines. This is not a case of numerical wizardry but simply converting US/British Inches into ancient Thumbs with the correct conversion ratio.

Example Four

The (so-called) Khufu Solar Barge

The Khufu Solar Barge is a full-size intact vessel from Ancient Egypt that was buried and sealed in a boat pit at the foot of the Great Pyramid, (south side). The ship has now been reconstructed and was just recently moved to the Grand Egyptian Museum. It is one of the oldest, largest, and best preserved vessels from antiquity. Its measures are 43.6m long, (143ft), and 5.9m wide, (19.35ft). It is counted as the world's oldest intact ship and is described as a masterpiece of woodcraft that could sail today if put into water.

The vessel however may not have been designed for sailing because there is no rigging, nor for paddling, for there is no room, (clearly it is symbolic though it does show signs of having been put into water at least once). The ship was one of two rediscovered in 1954, by Kamal el-Mallakh, undisturbed since it was first buried and sealed in the boat pit carved out of the Giza bedrock at the southern base of the Great Pyramid.

The ship was built primarily with Lebanon Cedar planking while using unpegged tenons made of Christ's Thorn, that is, Shittiym, more commonly known as Acacia. It was built with a flat bottom composed of several planks, but no actual keel, the planks and frames being lashed together with Halfah grass, and was reconstructed from 1,224 pieces which were found in the boat pit, laid out in a logical disassembled order within the pit, on the south side of the Great Pyramid.

Note the vertical and horizontal construction laps on the sides of the cabin: the outside of the cabin is divided into five horizontal sections by four vertical laps, (fives cubit symbolism for horizontal measurements?), and it is likewise divided into three vertical levels by two horizontal laps running length-wise, (symbolism for three levels?).

Horizontal Length of the Ship:

43.6m = 143.0446ft = 1716.5352B (12 × 143.0446)

1716.5352B × 1.0188 = 1748.8060ב

So then, after 5000 to 6000 years laying disassembled and buried in a boat pit, in the desert heat, at the base of the Great Pyramid on the south side, and now having been reassembled in modern times: this ship is a mere one thumb shy of being exactly 100 Aish Cubits. However this depends on how accurate the measurement of 43.6 meters is meant to be: it may be just a close approximation in meters, (as it appears), and thus it may actually be exactly 100א in horizontal length, moreover the wood may have easily shrank by a mere inch dispersed overall which, after nearly 6000 years, would still yet be all the more incredible. Either way there should be no doubt that the original intended length of the so-called Khufu Solar Barge was 100א (Aish Cubits).

The difference in meters would be from 43.6m to 43.6297m.

43.6297m = 1717.7072B

1717.7072B × 1.0188 = 1750.00ב

100 × 17.50 = 1750.00 = 100א

The question really should be this: what is the 17.50ב Aish Cubit doing here in this measurement? If indeed this ship was built by the second Pharaoh of the Fourth Dynasty of the Old Kingdom of Egypt, then shouldn't we be finding here the 28 finger Royal Cubit of the Egyptians? Surely Pharaoh's own Solar Barge would have been measured and constructed using the Egyptian Royal Cubit, right?

Let the reader decide whether this ship was built by the Fourth Dynasty Khufu of modern Egyptology or whether it was built by the same one who built the Great Pyramid: but one thing is sure, it is surely symbolic, and if it was built by the architect and builder of the Great Pyramid then this strongly implies that the whole flood narrative in Breshiyt is full of supernal-spiritual symbolism and meaning, and not so much a literal physical account of an historical event. There is no way two and seven of every kind would fit into this ship but keep in mind that the cabin, (as shown in the image file above), is symbolically divided into three levels, as per the lap-siding along the outer sides of the cabin: and in the ancient mind 100 cubits threefold, that is, three levels, may well be considered three hundred cubits. Moreover, if the Ark of Noaĥ is intended to be understood in this manner, then its horizontal length matches that of the court of the Mishkan Tabernacle shown to Mosheh: and the Mishkan also, somewhat mysteriously, has three coverings which no doubt contain supernal meaning.

Lastly of note, concerning this ship, researchers have now concluded that the wood used to build this ship was between six and seven thousand years old before it was even cut: meaning that the wood itself would now be somewhere between eleven and twelve thousand years old. This may sound incredible but the timing fits perfectly with the Septuagint chronology if we count the six days of creation as thousand-year days, (see the chronology provided in Sefer Ĥenok). If the researchers are correct then the wood for this ship may have been taken from the Biblical Qedem of olam past, that is, right next to Eden, and Qedem, as touched on above herein, is most likely the area of the Giza Plateau. In this manner of understanding the Septuagint chronology Ĥenok is born at the end of the seventh one thousand-year period, (a yōm gadol), and from there it is one thousand years to the four hundred and eightieth year of Noaĥ, and then comes the immersion of Noaĥ, the flood, one hundred and twenty years after that: and this 1120 years from Ĥenok to the flood is also marked in the descending passage chronograph, from the entrance door to the point of intersection with the first ascending passage. This places the seeding of these trees, which were used to build this ship, at the beginning of the third yōm gadol in the Biblical creation narrative, (the third day of Breshiyt 1).

Example Five

The cube of Nebnefer the priest of Amenhotep III

Eighteenth Dynasty, reign of Amenhotep III, 1390-1352 BCE

Granodiorite, height 55.5cm (21.85039B, (21 7/8 inches))

Discovered in 1987 at the Temple of Dahamsha

Crocodile Museum, #72

A translation of the side shown in the above image file has been provided by Prof. Richard Jasnow. The following quote is from the website linked below, containing quotes from his translation: "On this side, Nebnefer is shown giving dua to the cartouche of Nebmaatre (Amenhotep III). It was translated by Richard Jasnow, "'Giving praise to the Lord of the Two Lands; kissing the earth for the Ruler of Thebes by the priest, overseer of the treasury of Amun, Nebnefer.' Behind Nebnefer, 'Born to the mistress of the house, Djuf.' Horizontal line at the bottom of [this] side: 'Made by the master of the secrets of Sobek, Nebnefer.'" (Quest for Immortality, page 185)."

http://joanannlansberry.com/journal/arch2015/tl150418.html

This piece was discovered at the temple of the Egyptian crocodile deity of the Nile, and apparently one of the secrets known to Nebnefer, the maker of the cube, is immediately and abundantly clear, that is, the most ancient Rosh Cubit of twenty two and two sevenths of a thumb, the vertical height cubit of the builder of the Great Pyramid of Giza. Not that Nebnefer necessarily knew the measurement in thumbs but that he apparently understood the measure in Egyptian digits and increments. Howbeit the length is the same regardless of nomenclature and values of incremental digits used.

The Crocodile Museum gives the measurement for the height of the cube as 55.5cm, but does not offer any other measurements, however, by pixels, (there are quite a few excellent image files of this cube available online), we can get an extremely close approximation of the horizontal measurements of the sides and the height of the cube itself without the crocodiles on the top. The overall height is the measurement to the tops of the heads of the crocodiles, which is the highest point on the piece, 55.5cm. This measure comes out extremely close to 22.2857ב in our conversion to thumbs. The exact measure would be 55.5613cm.

55.5613cm = 21.8745B (× 1.0188) = 22.2857ב or 1ר (1 Rosh Cubit)

By pixels we have a horizontal width of the sides at 12ב, which is 16צ, (fingers), and a height of the cube itself, without the crocodiles, at 19.5ב, which is 26צ. Thus the widths of the sides of the cube are in Egyptian fingers, (.75ב), and likewise the height of the cube itself, and yet there is no Egyptian cubit anywhere in the measurements of this cube: the only cubit present is the one cubit in the overall height of the cube, from the base to the tops of the heads of the crocodiles, the Rosh Cubit of the Great Pyramid, 22.2857ב.

Continued in PDF format: RISHON MEGALITHON

Giza ABGaD synopsis and font download page:

GIZA HEAVENLY SPHERES: THE FINGER OF ELOHIM

HEAVENLY TABLETS · SEFER HENOK · RISHON MEGALITHON · SEFER DANIEL

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