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jinx-on-mars-19xx · 9 months

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Apart but Never Separate

⚔️ All Previous Parts Here ⚔️

Dom x Colson (Yungblud x Machine Gun Kelly)

Warnings: ABO (knots, slick, mpreg), Viking/god Col, fae Dom, plot heavy chapter, Big Angst™️ (seriously guys this chapter gets intense! You have been warned), threats of war, threats of murder, fairy magic, graphic threats of violence (Col is angry), Dom's parents are gross, talks of baby stealing, treating children like property, the boys separating like the dumbasses they are, kidnapping (Dom, of course), threats of sexual assault, threats of torture, attempts of torture, threats of hurting children, mentions of past murder, mentions of past young sex (Col and Áine), Dom being a badass ☠️ rating: lets just say explicit to be safe ☠️ shared ideas by @iamnotanearthlingmotherfucker 🖤

Kol'son could feel his muscles twitching with the urge to fight or run. He never ran, like he taught his son- Vikings didn't run, but gods he didn't like waiting around on ceremony for bullshit when he knew the end of the visit would bring war or something like it. Couldn't they just skip to the end and kill the people who hurt his wife and… well, whatever Tom was to him? "Surprise them. Don't show them your true strength until just the right moment. You're a wolf now son, lure them in before devouring. They think you're simply a viking like your ancestors? Prove yourself before taking your win. It will keep others away." A gentle touch on his shoulder and a low voice in his ear told the leader it was Tavis speaking to him. He was surprised at the deviousness but he supposed the twins had lived a long time and run a kingdom together. Part of his heart warmed when the fae called him son but he couldn't let any stray emotion show. The nymph might be right but they still had to be careful. No weakness.

"Should you place me in chains master?" A seductive voice purred from behind them and he rolled his eyes. Eric was getting on his nerves. It wasn't the gay thing, he was pretty sure the vamp would fuck anything he thought was pretty- no, he was annoyed that no matter how many times he explained he didn't sleep around on his wife the bastard still wouldn't stop. He was starting to think it was just his personality.

"No. I want them to see that you betrayed them. I want them to know how easy it is for me to take something from them. Now shut the fuck up and stand in line." He growled low, risking a glance back to see the fanged smirk under the Viking's dark cloak.

"You think I should go back to the-"

"No."

"But maybe Tom-"

"Stay." Kol had already had this conversation with Modig, the halfling was nervous but he didn't know why. He supposed they had equal reason to hate these people. They hurt his omega as much as Kol's. He took a deep breath and glanced at his cousin, their eyes locking for a moment. "I need you here." He let himself be open long enough to soothe the seer before locking himself up tight. He was on edge with another god so close, one who actually knew her own power and what to do with it. He knew he was shutting his mental walls too tight but he had to. She couldn't find any of their weaknesses. Not that they had them.

Ádam greeted his old royals first, standing at the shore and pulling the boat close. Kol hoped a familiar face calmed them but he honestly didn't give a shit. To everyone else there might be an alternate ending to this visit, perhaps they thought the king and queen could return home and there would be peace but… The Viking wasn't so sure. He squared his shoulders and stood tall as the couple came close, followed by a few of their people. It was strange to see the markings he was so used to on his lover and friends be covering these people he despised on principle but obviously the boy had to get them from somewhere. He was trying to see his mate in these people but his beast couldn't see past its rage. If he saw anything but red before they left or died he would be surprised.

They didn't offer arms like his people but they stared at him as if he were supposed to bow. He could feel the corner of his lips twitch as he watched their frustration. He shouldn't take pleasure in their uncomfortablilty so soon but… he couldn't fucking help it. If they expected his respect on anything they were deeply mistaken. He kept hold of his own wrists in front of his body but refused to even nod. "Mom. Dad. Nice to meet you." He wasn't sure which was more amusing, the look of utter shock and horror on their faces or the way a few of his own people couldn't help but chuckle. He was quite sure even Eric laughed, as well as a few of their obvious thralls. "I'd welcome you to my land but considering I didn't invite you…" He trailed off. He could be polite but he wouldn't completely lie. "Please, we've made arrangements for you." He offered, tilting his head to the start of the other village's trail. He didn't want any of them close to his pack.

"I see our child isn't here to greet us. Why would I expect a savage to free his prisoner? I suppose you've tried to lock up our new friend as well, I don't see Megna? How did you train Ádam enough to let him out?" It was the queen who spoke and her voice made his stomach sour. He couldn't help but lock eyes with the selkie in question who rolled his own and made a crude gesture behind their backs. They hadn't ever abused the beta that he could tell but the man cared for his best friends. He followed them after all though Kol was never sure why.

"Your-" The god grit his teeth and swallowed hard. He could taste their blood in his mind. It was like so much bile. "My mate is resting. He doesn't wish to see you and as queen in his own right he doesn't fucking have to." So… maybe he would lie to them a little. He had told his wife to stay home but he knew deep down the boy couldn't handle this. Well, he could, but Kol didn't want him to have to.

"You could have just brought an omega to us and we could have gone right back to our ship. You didn't have to make such a big production of it." She huffed as if they were planning some ritual or something other than the taking of their lives. How funny. They were incredibly narcissistic.

The god felt a chill come over him, his fingers shifting to claws as someone caught his hand before it buried deep in her chest. He knew his gaze wasn't human blue as he glared at them but Tavis kept a hold on his arm though he couldn't stop his mouth. "I promise you will leave here empty handed unless you wish to carry your heads or hearts home. My children will be going nowhere. You failed your own and you won't get anything from me. I don't fucking care if your entire kingdom freezes over. I wish you and your god fucking dead." Oops. Well he'd tried to be polite. He really had. How dare she though, she had to know he wouldn't allow that.

"Oh dear. I told you it wouldn't do to try and negotiate with animals. They probably raise their young like wolves. Of course Damhnaic would find his way here. I'm sure he's ruined by now if even alive but we need someone to offer the goddess. We were told he was with child?"

Did the bitch not hear him? Did he not speak properly? He knew they had a language barrier but they obviously knew his tongue and were speaking in it. What really caught his attention though was that they didn't seem to know he was exactly that- a wolf. They seemed to think he was mostly human? Maybe part fae?

"I apologize for my nephew, hello. You might know of my family?" Tavis asked, gently pushing Kol'son to the side to step up next to him. The Viking stared at him in disbelief but he kept going. He wasn't done yet. "I understand his ways are different than ours and perhaps he comes off a little brutal."

"Oh yes, thank you. We only wish for what we're owed." She sighed as if she were finally talking to a voice of reason and the fairy prince smiled.

"Of course." Tavis purred smoothly, offering his hand. When he held hers he tightened his hold and placed his other hand over it, his gaze locking on hers. "You see, what you deserve is worse than anything he might be able to dream up but under your protection is a girl from a family who's been torturing me a long time. My kin might not be very creative but I am."

Kol'son cursed under his breath as a sheer mist rose around them. Neither of the royals seemed to be able to move as he stared them down as if he was holding them captive that easily. Tavin giggled and stepped close to his brother, the broken fae a near spitting image of his brother but for his long dark hair and different markings. The moment he touched his twin the mist became a wind and the whirlwind picked up so strong there was a small tornado around them. Neither of the fae seemed bothered by the storm they were brewing and the visiting couple seemed under their spell. It was the straggling selkie's he had to watch out for but they seemed too tired to do much. They were looking around with wide eyes, their hands on swords at their hips but Ádam cleared his throat and they shrugged, relaxing to watch the show. Kol didn't even know what the fuck was happening, what happened to politics?

"I don't like people who hurt their children and I certainly don't like when babes are treated like common things to trade. Are your crops so important you would ruin your son's life? Or is it you fear natural selection? It seems your own god's fault that you're dying off but you believe placating her is better than just… leaving to try somewhere new? Away from you these omegas flourish and I believe any others would too. You will not be given any children this trip. If you leave with your lives you will be lucky. Do not test our king or me for that matter. My brother and I are far older." Finally Tavis stepped away and the spell around the four of them was dropped. The twins pointed the way and thankfully Ben and Ádam led the confused group away.

The moment the brothers turned back Kol'son's stomach dropped, they might have been able to put on a good show but it obviously hurt them. Tavis's eyes were dark and blood trickled from his nose. Tavin held up better but his gaze snapped around, showing his quiet madness. "Careful dad, shit." Mod huffed, taking his father by the arm but Tavin stayed close as well.

"Dad hmm? Is that all I needed to do to impress you? Child's play." The nymph huffed and coughed, wrapping his arm around his son's shoulders.

"It was damn impressive uncle but… I thought we were being sneaky and surprising?" Kol'son asked, a smirk tugging the corner of his lips.

"We still are. They don't know what you are but they pissed me off. Besides we have something else to worry about and I didn't feel like dawdling with their distraction. Tom is panicking, I believe the queen has gone missing." Tavis explained as quickly as he could but he must know something or he would have said much sooner. Half crazed or not the man wasn't stupid. That didn't matter to Kol's heart though, it was pounding out of his chest. Was he okay? Were their children? "Tom has the babes, it's the only reason he didn't run to us but I can hear his mind from here. I can also hear your mate though and he's more annoyed than scared. The goddess has called him to her side I believe. That's why I sent them off, we need a plan in place. He's safe for now, I swear I'll tell you if I hear anything else."

Kol swallowed hard and still nearly choked on his heart. How fucking dare the bitch. Had he shut his own mind to his wife so strongly he couldn't hear the boy calling for help? Or was Dom so worried for him he was shut to him too? Gods they could be dumb. They were at their best when as connected as possible. "Why plan? You know my plan." He growled softly, his alpha wanted out and it wanted to slaughter everyone.

☠️⚔️☠️

Dom glared at the women in front of him. He'd been summoned without warning from his bedroom but thankfully he wasn't holding their child while moved. He wasn't exactly surprised Áine would pull something like that but he was still annoyed. Why did she want him anymore? Wasn't he ruined in her mind? "Ew Meg, is 'is the chair you killed ya mumma in?" He spat, he refused to cower to them both. He would not show an ounce of fear because he wasn't scared any longer. He was bloody pissed.

"No. That's the chair my father was killed in though. Your husband slit his throat. Don't you think it would be poetic to kill what he loves in it most too?" Those bee stung lips pouted and he fought not to roll his eyes.

"Meg we aren't killing him. Yet. I want to play first. Why don't you go find something to occupy yourself with?" The goddess almost grumbled and he couldn't help but smirk. The fact that Megna was annoying her already gave him a sick sort of pleasure. He hoped they drove each other insane.

"Boo. You're no fun since we got here. Where's your pet? I want to play with him. He's pretty." The human huffed, petting her nails down Áine's bare shoulder. Who was she talking about? They hadn't brought anyone with them.

The goddess smiled, she'd obviously caught something from his mind and she waved her hand, sending Megna somewhere else as she stalked closer to Dom and sat in his lap. He knew she was putting off alpha pheromones and perhaps before Kol'son she would have been able to convince him she was sweet but he didn't think so. Her scent made him sick. "You didn't know Eric was my toy? I like pretty blonde Vikings. I collect them. I wanted to keep Kol'son as well but…" She sighed. "He got free of me." Her voice was almost as whiny as the girl's but he could tell she was dropping it. Trying to be seductive. There was an obvious husk that promised the alpha was there and if he looked he was sure he would see… something. He was still confused how it worked for females. He needed to focus on the rest though, she might be trying to bed him but it wouldn't work. "Eric is under my thrall."

At that he clenched his teeth. He couldn't be sure if she was right and the vampire was lying but a part of him hoped their kindness would work to sway him. Their promise of owing him one. Lips pressed to his cheek and he shuddered. He didn't like how close she was. He didn't like anyone near him like that except his mate. He'd been mostly naked when she called him, he'd just finished breastfeeding and she was certainly enjoying the sight and feel of him. He could scent it. She licked over his pulse, her hand wandering his bare chest and stomach but whatever power she had she used to keep him in place. "You want to know what a female alpha looks like?" She purred, and he nodded. He honestly thought at least it would get her free of his lap.

She must have heard him again because she chuckled, the sound deep and trying to dance over his skin but it just made him cringe. She could force herself on him, she could even use magic to make him enjoy it, but she wasn't his lover and would never be. She snapped her fingers, her dress melting away as she stretched out in his lap, her ass grinding against his cock and still soft belly. His gaze dropped, he couldn't help it. Of course he wondered what the opposite of himself was. It… honestly wasn't so different. She had larger breasts but he'd never cared much for those. They bounced with her jerky movements but he wasn't swayed. He wouldn't be. His dick rested still limp between them but his sight caught on hers and he forced down bile. Of course it was that part of her that frightened him. Made the whole thing more real.

"I know I'm big baby but you don't have to be scared. I don't show everyone, I even hid it from your mate. Don't you feel special?" She purred but honestly he felt ill. She wasn't that big truthfully, his god was at least twelve inches if not more in his beast form. She didn't even appear larger than Kol as a human. It was strange seeing her, she looked like him without testicles as if they were hidden inside with the rest of her reproductive organs. She was wet between her legs but he knew he got wetter. She didn't seem exactly special in any way but he knew she thought she was. "If you're good I'll be gentle at first. Touch me? Perhaps I could take you both with me and Kol'son could give me children while I keep you to breed." She giggled like it was her best idea yet and when he didn't respond she gripped his jaw bruising tight and forced her tongue down his throat.

Dom snarled and spit the moment she pulled away and he knew he was glaring too hard but he was angry. He was tired of people treating him like a common whore. He was Kol's thrall if anything. "I doubt you can breed or be bred by 'is point. Tha' was your reason for bedding him all 'ose years ago weren't it? You felt how special me mate would be and you 'oped he could give you a spawn. You ruined ya'self Áine. You treated ya magic and ya people like we was nuffin and it rotted you from the inside out. You could fuck me every day for years and I wouldn't catch. Ain't no life left in yas. You should take a note from Fenrir and pass on ya bloody magic but you too narcissistic. You ain't special bitch and everyone knows it. Look 'ow ya followers act. If 'ey as bad as you 'ey stay but anyone wiv a 'eart runs away. You ain't nuffin and you can't 'ave me mate. Kols is mine. No matter wha' you do to me." He knew it was a bad idea but he'd been around his lover far too long and he'd barely ever had a filter anyway. He didn't mean to let so much spill out but… oops? He wouldn't take it back.

She glared right back and turned on his lap, her sticky thighs straddling his, her slick wet core grinding against his still soft shaft. He wouldn't give her the satisfaction. "You speak so mean to me. My own kin. I was planning to keep you because you're such a good broodmare but…" She sighed and shrugged. "If I'm not special…" She purred, her claws trailing marks down his chest to rest over his belly. He grit his teeth as they started to press into his skin but he wouldn't scream. "Are you? Through your family you're mine Damhnaic. Not that far back either." She winked and he fought not to whimper. He didn't want to think his blood was hers. "What about your children? Are they special? They're mine too. I could keep them. That sweet little Ronan. He'll be just like you. I could raise him just right. Or even-" She paused and his heart dropped. He knew something was up when she tried to press her nails deeper inside him and she… couldn't?

"Wha'?" He growled, he could taste blood on the back of his tongue and he prayed it wasn't internal bleeding. She hadn't gotten that deep though but he hated any part of her inside him.

"Hmm, I might just need to keep you for a while, just to make sure it's Kol'son making your children special. If you're gifted as well I should strip your magic before killing you." She pouted, pulling her fingers back and licking them clean. "No matter, I'll find my way inside you one way or the other. Just need to clean the trash out first. I suppose I did promise Meg."

Whatever she was saying wasn't registering in Dom's mind. He couldn't focus on anything about his own power with what else she was implying. Over anything else he was begging the universe she was joking. He and his mate couldn't have already made another babe, they'd only been together again a few days since he whelped and his heat hadn't hit yet. "Exactly. I need your heat and yet this little brat is preventing it. You understand!" She cooed, slapping his cheeks as if she were clapping. Seemingly praising him but he wanted to spit in her face.

She couldn't put him in heat, he was mated already. He was claimed and owned by a god hopefully stronger than her. She was a scary bitch sure and she could force him if she wanted but… gods please? She couldn't force his heat. "I'm marked Áine. I ain't some common omega. You can't steal me." He growled, trying like hell to move even his fingers or toes. She had obviously locked him inside his body. She was strong but he believed his husband was stronger. He just needed to move. To call out for the man with his mind.

"Oh sweet prince, I don't care if your heat is for me or not. You're breedable by anyone as long as you're fertile. You can think about Kol'son if you want. Hell, I might." She teased with a sickening grin and Dom knew he was still too innocent for this shite. He tried to fight tears welling his eyes but it was a hard thing. He knew his husband must be coming though. He had to be. He just hoped it was on time. "So which do you want first, pet? My fingers or my cock?"

"Or maybe your death?"

Author's Note/Tags: @hollywoodxwhore @jaxbreaker @manicpixiedreamb0y @cole-way-iero28 @iamnotanearthlingmotherfucker 🖤

Eeeeep! Cliffhanger! Oops? I hope you liked it and it wasn't too intense, it was a lot to write. I probably should have separated the parts but I couldn't, I was enjoying it too much. What does Áine mean? Is Dom special? What will the boys do now? How dark is Tavis really cause omg 👀🖤☠️

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lamilanomagazine · 2 years

Text

Nations League: Ungheria-Italia 0-2

Nations League: Ungheria-Italia 0-2. Alla Puskás Aréna Park di Budapest la nazionale italiana cerca conferme, dopo la vittoria ai danni della nazionale inglese, contro l’Ungheria reduce dalla vittoria contro la Germania per stabilire la vincente del girone che si qualificherà per le final four del torneo. L’Italia gioca ancora con il 3-5-2 con in attacco il giovane Gnontoin coppia con Rapadori. L’Ungheria sceglie invece il 3-4-2-1 con il bomber Ádam Szalai, numero 9 e capitano, autore del gol contro la Germania, che gioca la sua ultima partita per la sua nazionale e si commuove durante l’inno. Tra le lacrime e gli applausi inizia il primo tempo. Al primo minuto è la squadra di casa a farsi vedere: controllo con un braccio di Barella e punizione dal limite per gli ungheresi che si risolve in nulla di fatto. Al quinto minuto primo squillo degli azzurri: cross in mezzo potente da parte di Cristante, presa difettosa di Gulacsi e Attila Szalai anticipa Bonucci sulla linea. Al dodicesimo minuto altra palla gol per l’Italia: punizione di Raspadori a pescare l’inserimento del suo compagno di squadra del Napoli Di Lorenzo; incornata dell’esterno di destra e palla sul fondo di un soffio. L’Italia prende in mano il pallino del gioco e spinge alla ricerca del gol occupando stabilmente la metà campo dell’Ungheria, che si affida alle ripartenze in contropiede. Il gol è nell’aria e al minuto 27 è una follia di Nagy, che sbaglia il retropassaggio per il portiere, a regalare il gol all’Italia. Gnonto si avventa sull’errore del centrocampista dell’Ungheria e anticipa Gulacsi servendo Raspadori che deve solo appoggiare in rete. Per l’attaccante del Napoli si tratta del quinto gol in nazionale in quindici apparizioni. Al trentesimo minuto altra occasione per l’Italia: Raspadori apre per Di Lorenzo che rientra sul mancino e calcia a giro sul secondo palo; palla che sibila fuori. Al trentaduesimo si fa vedere la squadra di casa cha ha un paio di occasioni, ma la difesa azzurra si fa trovare pronta e respinge gli assalti ungheresi. Al quarantesimo punizione per l’Ungheria che viene battuta da Szoboszlai, uscita a vuoto di Donnarumma, Orban la rimette in mezzo e Attila Szalai si divora il gol a due passi dalla porta lasciata sguarnita dal portiere della nazionale. L’Ungheria continua ad attaccare fino alla fine del primo tempo,che si chiude con un minuto di recupero, senza, però, spaventare la retroguardia azzurra. Il secondo tempo inizia con entrambe le squadre che operano il primo cambio: l’Ungheria sostituisce Nagy, autore di un primo tempo horror, per Styles, mentre l’Italia sostituisce l’ammonito Acerbi per il suo compagno di squadra all’Inter Bastoni. L’Ungheria attacca e al quarantanovesimo Donnarumma salva l’Italia con tre parate mostruose e nega il pareggio della squadra di casa spinta dagli oltre 60 mila spettatori. Al cinquantaduesimo arriva il raddoppio dell’Italia: imbucata di Barella per Cristante che serve l’inserimento sul secondo palo di Dimarco, autore di un’altra partita fantastica, che insacca siglando il suo primo gol in nazionale e il gol numero 1500 per la nazionale italiana. Al cinquantacinquesimo si fa rivedere l’Ungheria e serve un altro intervento miracoloso di Donnarumma sul colpo di testa di Styles a negare il gol ungherese. Il portiere italiano è autore di una partita straordinaria e al sessantatreesimo si esalta nuovamente con una parata d’istinto puro a seguito di una deviazione su una conclusione tentata dagli ungheresi. La nazionale di Marco Rossi non si arrende e schiaccia l’Italia nella sua metà campo alla ricerca del gol per riaprire la partita. L’Italia soffre e si chiudecercando di resistere agli assalti ungheresi. Al settantacinquesimo esce tra gli applausi il capitano dell’Ungheria, Ádam Szalai, che saluta così, per l’ultima volta, la sua nazionale. Al minuto settantotto è un episodio a scatenare le polemiche: pallone messo in mezzo per il neoentrato Adam, Bastoni si aiuta con le braccia facendo perdere l’equilibrio all’attaccante dell’Ungheria che finisce a terra reclamando il calcio di rigore. L’arbitro, dopo un consulto con il Var, decide per la non assegnazione del penalty suscitando le polemiche da parte della panchina della squadra di Budapest. All’ottantanovesimo c’è spazio anche per Pasquale Mazzocchi, esterno della Salernitana, che fa così il suo esordio in maglia azzurra. L’Italia gestisce il pallone fino al triplice fischio consolidando il risultato di 2-0. L’Italia vince e chiude il girone in testa, accedendo così alle finalfour del torneo per la seconda volta consecutiva, che si svolgeranno in Olanda il prossimo giugno. Per la squadra di Mancini, che non si è qualificata ai mondiali, è un risultato che fa ben sperare così come i giovani che fanno parte del gruppo, tra i quali Donnarumma, Raspadori e Dimarco, migliori in campo. Non saremo ai mondiali, ma c’è un futuro azzurro che ci fa ben sperare!... Read the full article

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slowlyteenagestarlight · 2 years

Text

by Gerry Zeitlin

from Zeitlin Website

Spanish version

Quoted materials from

books, interviews, and communications

by Anton Parks

2008-2009

Readers of these pages have already encountered the term Kirišti (look it up in the Decoder), which is associated with the concept of Christ.

Although this class of being arises in the system of Gagsisá (Sirius), from which Sa'am/Enki embodied genetic material, Parks clearly states that Sa'am/Enki did not meet the genetic requirements for a Kirišti, and Parks himself, as human as you and I, far less so!

This needs to be emphasized, as Parks' information relating to "Neb-Heru" contains clarifications of the term Kirišti and readers are cautioned not to gather from this that Parks is preparing in any way to assume the role of such a being.

Parks includes in his appendix relating to Neb-Heru a very explicit warning about this, written by "The Collective of the Site Antonparks.com".

Neb-Heru, the Morning Star

I am not in accord with author Zecharia Sitchin's thesis concerning Nibiru. I am absolutely certain that he describes Venus before it entered the orbit that we know today.

In my appendix to Ádam Genisiš, NEB-HERU, The Morning Star, I bring numerous new elements, in rapport with mythology, that explain that there existed a planet between Mars and Jupiter which I name Mulge (the Black Star). This planet was the base of the Life Designers in the solar system. I have evoked its existence in Le Secret des Etoiles Sombres.

I saw at the time that I received knowledge of this history that Venus was then its satellite. The war that brought the Anunna against their opponents exploded Mulge more than 10,000 years ago.

When Mulge exploded, its satellite (the future Venus) was ejected and roamed in the solar system for several thousand years.

In the heart of the ancient Egyptians, Venus is Neb-Heru (the lord Horus), the avenger of his father Osiris. The funerary texts explain this marvelously and clearly associate Horus and afterwards the dead kings (the images of Horus) to the Morning Star.

I have compiled equally a large number of documents proving that Venus wasn't in the place where we know it before 3000 [B.C.E.] Numerous myths relate its wanderings in the solar system. I speak of it in my appendix.

I am thus on this point in accord with the work of Immanuel Velikovsky (Worlds in Collision).

(Private Communication)

Ádam Genisiš includes an appendix of this name, highlighting very telling ancient texts concerning the planet Venus, which they called (among other appellations) the Morning Star, and which they describe as having been a roving star ("astre") before taking its present position in the solar system.

As he says, this interpretation was developed by Immanuel Velikovsky in Worlds In Collision.

Yes, we know how Velikovsky fared at the hand of the brilliant Carl Sagan. We hope that our pages may help to redress the affair, which has served to deprive generations of the knowledge which was their birthright.

Parks examines a number of singular documents that confirm, in part, the proposals of Velikovsky, as well as the cosmic events described in Ádam Genisiš, involving the "astre" Mulge-Tab (companion of Mulge).

The most eloquent of these documents are funerary Egyptian texts, but others are just as convincing.

Here is a brief outline (paraphrased from Ádam Genisiš) of the method Parks used to develop his "Neb-Heru/Morning Star" scenario.

Document the total conviction of the Mesopotamians about the place of origin of their gods. Set against this ideology the recent astronomical discoveries concerning the solar system.

This serves to reestablish a truth long distorted by authors such as Zecharia Sitchin who wished to see in a wandering member of the solar system, the original home of the Anunna "gods" of the Mesopotamian texts.

Attempt to identify this perturbing celestial object.

It is found to be mentioned in the Indian Rig-Veda. Draw parallels between this Vedic text and the Egyptian ideology. Note that there is a common source.

Establish that Enki and Osiris were one and the same personage.

This leads to the possibility of authenticating the amphibian filiations of Enki-Osiris (Sa'am) as well as his consanguinity with the Abgal Designers-of-Life from Sirius - those which were considered to be KIR-IS-TI.

Together, these facts connect the Kiristi with the Christ, symbolized by the Morning Star in the hermetic passages of the Bible. This in turn leads to interpretations of the meaning of the various crosses found in different parts of the world.

Also, explore the sacrificial tradition of the Dogons which recounts the death of Nommo, the "Christ" of Mali.

In consequence of this sacrifice, the universe was disrupted, along with the positions of the stars. All of this gives for the first time the opportunity to assimilate the sacrificed celestial Nommo to a celestial body, whose destruction produced the birth of the planet Venus.

Perform a close study of the origins and formation of the planet Venus as seen by different cultures. Note that Venus is always born from the destruction of its progenitor.

Explore the connections between various myths that see the planet Venus as having caused floods over the ages.

Noting that in the Mesopotamian traditions, Venus and its progenitor bore the names Neberu and Mulge, begin to understand the hermetic ideology of the Egyptians that saw in the dismembered Osiris the asteroid belt.

Discover that the shattered tree of the horizon and the primordial hill from which emerged the new sun (Venus) form an identity: a celestial image of Osiris in the sky. Osiris symbolizes the hill of the ancient gods (Kadištu) because he is their representative on Earth. Horus the Avenger, the posthumous son of Osiris, represents the Morning Star.

Show that the various Pharaohs (images of Horus) all symbolize Venus. Discover through a study of the Egyptian funerary texts that the soul of the Pharaohs must make the celestial voyage that permits the rejoining of the dismembered body of Osiris in the sky and restoration of the previously disrupted universe.

For that, they must follow the ancient path of Neb-Heru (Horus-Venus), the orbit that goes from the light to the darkness.

All these discoveries lead to the resounding evidence that the Mesopotamian astre Neberu and the Egptian Neb-Heru form the same astral image.

Provide a graphic showing a possible bit of the object's disruptive trajectory.

Put simply: there was indeed a wandering object in the solar system, which was occasionally highly disruptive to the Earth (and other planets).

Its birth out of the destruction of another celestial body was observed by humans, as was its eventual assumption of a stable solar orbit. We know it as Venus. It never was the home of the gods, and there is no such place associated with the solar system.

But there are deep connections between this object - Venus - and Horus/Neb-Heru, with Osiris identified as its progenitor.

"Neberu" vs. the Planets X

Parks first examines Zecharia Sitchin's assertions that the Sumerians placed the origins of the Anunnaki on a wandering planet that they named "Neberu" or "Nibiru".

This planet, according to Sitchin, possesses a highly elliptical orbit of period 3600 terrestrial years. Sitchin apparently derives this idea solely from the clay tablet "VA-243", which he believes shows the mysterious astre revolving around a sun.

But this is not any sort of astronomical document. It contains three lines of text, simply indicating:

"Dusbsiga (a personal name), Ili-Illat (personal name), your servant".

There is no allusion to Neberu and no trace of this planet as the home of the Anunna(ki) "gods". Nor is there any tablet that declares such a thing.

I repeat, there is none! [If there were,] the whole world could verify it, a thing which has definitely not been done up to the present. I insist and I show this in my recent book.

I am not asking anyone to believe words that I have received affirming,

"this version is better than any other".

On the contrary, I must insist that M. Sitchin doesn't seem to know the truth about the tablets that he pretends to analyze. Otherwise, he would long ago have given the references to those tablets that a rash handful have demanded of him for years...

Nowhere is there any written allusion such as,

"the Anunna of Neberu" or "the gods of Neberu" or "they descended from Neberu".

[GMSS]

On the contrary, all the Mesopotamian texts evoke a unique place of origin for the Anunna(ki), clearly denominated Dukù, of which the sense is "sacred mound" or "holy mound".

The Gina'abul-Anunna and the Sumerians had the habit of using the terms "mountain" or "mound" to poetically name heavenly places in the sky, and more precisely stars and planets. The Sumerians utilized this same term Dukù to designate chapels in Eridu and Nippur, in honor of the primordial hilltop of the "gods".

No need to search for any connection between the Dukù and Neberu; there is none.

But Neberu plays a key role in Sitchin's thesis. The Anunnaki needed Earth's gold to place in the atmosphere of their distressed planet in order to fix the sunlight; this was supposed to help retain the atmosphere. Thus the need for gold mines and for human slaves to work in them.

But as explained in Le Secret des Etoiles Sombres and Ádam Genisiš, the gold served a radically different purpose, in relation to the secret of immortality! See our page Twilight of the Age of Heroics for specific information about this.

Meanwhile, neither Sitchin nor anyone else has identified one word of support for the gold-in-the-atmosphere thesis in the Mesopotamian mythology. Furthermore, the name Neberu (Nibiru) itself is rarely found, and when it is, it seems to be associated with the planet Jupiter or with Mercury.

If Neberu indeed exists, would it not be one of the objects recently discovered (since 2002) at the periphery of the solar system? Let's look at their characteristics:

DESIGNATION DIAMETER, KM ORBIT PERIOD, YRS COMMENTS

2002 LM60 "Quaoar" ~1300 Nearly circular, mostly beyond Pluto 287 Largest known Kuiper Belt object

2003 EL61 "Santa" Length 2300 (elongated) = Pluto's diameter Transneptunian, inclined Two small satellites

2003 VB12 "Sedna" ~1800 Transneptunian, 3x diameter of Pluto's or Neptune's, perihelion 76 AU 10500 Member of "inner Oort cloud"

2004 DW "Orcus" 1600 Transneptunian, perihelion 30.5 AU, 2:3 resonance with Neptune 247.5 minor ice planet

2005 FY9 "Easterbunny" 3/4 size of Pluto Transneptunian, perihelion 38.5 AU 310 Kuiper Belt

2003 UB313 "Eris" 2600 Perihelion 38 AU 557 In "scattered disc", just beyond Kuiper belt

Many of these have highly-elongated orbits, yet they are all transneptunian, meaning that they never come within the orbit of Neptune - a minimum requirement, one would think, for the Mesopotamians to have seen them raging through the sky. And not one of them has an orbital period anywhere near 3600 years.

How could Neberu be any of these?

There is also a problem stemming from the name given to Pluto by the Sumerians and Akkadians: ŠU-PA.

Sitchin translates this as "the supervisor of SU". Parks explains why this cannot be correct, and opts to translate ŠU-PA as "the control of the ramification (branch point)", meaning the planet that controls the astres and planetoids situated outside the solar system.

The Sumerians recognized Pluto as the first planetoid of a very large family!

Parks also notes that the descriptions of the solar system cited by Sitchin to validate his thesis all imply the presence of the asteroid belt. We will see that this dates from approximately 10,000 years ago; various other traditions distinctly hold this notion, as we shall also see.

That said, we note all the same the fact that the Mesopotamian astronomers did seem well acquainted with an obscure Neberu, whose periodic passages frightened everyone.

Parks proposes that the Sumerian "gods" knew the solar system well, including the position of Pluto. But the "gods", and by consequence the Mesopotamians, had not been able to tabulate the planets beyond Pluto because they are unnumerable. And this corresponds well to the way recent astronomical discoveries are pointing.

It is perfectly possible that a planet matching the characteristics of Sitchin's Nibiru may someday be found. But what would qualify it to be the "10th planet" (12th by Sitchin's counting)?

And as to such a planet's being the original planet of the Sumerian "gods", the clay tablets and all of Parks' work state otherwise.

But Parks' work is not concerned with this issue. His Neb-Heru, the Morning Star appendix to Ádam Genisiš is devoted to demonstrating that at a certain epoch of our story, an astre - a celestial object, in this case a planet - that was already a part of the solar system, was displaced, and strongly perturbed all the planets of this system over a period of several millennia.

And this planet is easily identified.

Sitchin's Nibiru and the Longevity of the Anunnaki

Throughout his books, and in public talks, Zecharia Sitchin has ascribed the remarkable longevity of the Anunnaki to their home dwelling place, the planet Nibiru, whose orbital period is 3600 earth years.

This, he says, means that every year of the life of an Anunnaki god equals 3600 years of earth human life.

That no one challenges Sitchin on this nutty idea is a tribute to the cultish quality of his following. However he was challenged once - by me, at a public appearance in the Bay Area. I simply asked him how he might justify the assertion that longevity and aging are linked to the length of a planet's year.

His (smirking) reply: "Next question?"

I won't easily forget that arrogant smirk. May I say, you have in this exchange the epitome of the Sitchinesque logic and reasoning methodology.

Identifying the Celestial Disrupter

The epoch of disruption would have occurred within the time embraced by the history of long-lived indigenous cultures still found on the earth today.

This motivates Parks - as it did Velikovsky and others - to delve into diverse mythologies, searching for descriptions of the disruptions and whatever caused them.

Tales of monumental disruptions are common. As to what caused them, the source is often described as a fiery celestial visitor, and as often as not, the visitor is personified as a god.

Mythologists readily accept such cultural myths of gods as descriptions of natural events. Parks follows this practice, while also knowing that actual living beings were also seen as gods.

This might tend to confuse the reader. Really it should not, when it is recalled that memories of both powerful beings and powerful celestial events were accumulated and retained over thousands of years... and memories can be quite plastic.

Parks begins the quest with the Indian Rig-Veda and its description of the awesome Agni [Decoder], god of fire and sacrifice, the celestial perturber that heaved the earth, yet a warrior in the personal sense, mighty in combat.

Parks traces connections between the Vedic Agni and the biblical Lucifer (Venus), the Latin name meaning "light bearer". In the Greek version of the Bible, Lucifer is named Phosphorus, which also translates as "light bearer".

Doubtless from the celebrated passage in Isaiah,

"How are you fallen from the sky, Star of the Morning (phosphorus)?...",

...the Christian church makes the erroneous association with Satan (look up this name in the Decoder).

Parks provides several astonishingly parallel references to Agni in the Rig-Veda.

Note: Of necessity we are being brief; Parks' treatment of the Indian and other myths in his appendix is lengthy.

As with other aspects of his work, we cannot provide the details on these pages, but we do attempt to trace the outline or structure of his material, to at least help the reader gain an appreciation of the logical development.

Or is there yet more in store for the reader? Consider this: Parks' narrative has on several occasions explicitly described the initiations of the central character, Sa'am, who is revealed in Ádam Genisiš to be identical to Enki-Ea, Osiris, and other important figures.

In his pursuit of information reflecting on the identity of the celestial perturber, Parks goes deeply, one might say lovingly, into ancient scriptures of several cultures that have always been with us, but that we now clearly see are also devoted to initiation.

For example, there is the Egyptian Book of the Dead, containing instructions to the dead Osiris who with the aid of the initiating priestesses will undergo transformation into Horus, and rise like the Phoenix from the burning ashes.

Question:

can one undergo initiation by reading about the information transmitted to the initiate in full ceremony?

One would think not; the initiation must be experienced; death or imminent death must be a part of the experience. The information alone is insufficient; it is not knowledge. Yet the information is essential.

Now consider the human race as a whole. In your opinion, with respect to the information written in these books by Anton Parks, would you say that the human race has been ignorant? I would, yes. Is the human race at this time facing the experience of death or imminent death?

An outrageous suggestion, perhaps. Perhaps with vital information about its past and about its true place in the cosmos, the human race gains the potential to move from the status of uninitiated to pre-initiated and then to the initiated state.

We continue...

Parks provides passages from the Rig-Veda that clearly associate Agni with the the Egyptian Horus (Heru).

Some notable points:

Born of two mothers... powerful and reasonable... for the sake of man and the worlds... reposes throughout nature... extracted by rubbing from the breast of his parents... first borne to the east and then to the west.

Rig-Veda, Hymn 12, by Angiras Hiranyastupa

When Agni wished to harness his chariot, his two mothers labored first by mutual efforts to give him a body... These two mothers who remain together hold equally in their breast the fruit who, faithfully conserved, born day and night, always young, always in movement, immortal across the human ages.

Rig-Veda, Hymn 8, by Dirghatamas

Where the father of Agni is "the master of the sacrifice", Osiris is himself the great sacrifice.

The two mothers of Agni are comparable to those of Horus: two pieces of wood making the ritual fire. They represent night and dawn. Isis and Nephtys transform themselves symbolically into docking posts to guide the soul of Osiris so that he will not be lost in the void but will be able to raise himself and transmute himself into Ra'af (black sun or black celestial body) before reincarnating as Horus, the celestial son.

This ritual is accomplished in the Great Pyramid.

As noted in Le Secret, the Egyptian term for pyramid is Mer. Please consult the Decoder for a full elaboration of this word.

Readers may recall that the Great Pyramid is symbolic of Isis. The tomb of Thutmosis III (Amduat, 5th Hour, Register 3, 374) leaves no doubt of this, because it assimilates the flesh of Isis to the primordial hill.

The head of the goddess is clearly seen at the pinnacle.

The pyramid symbolizes Isis. At its eastern extremity (on the right) appear a serpent and a star, representing the Morning Star.

The four seated divinities evoke the four aspects required for the transmutation of the dead king into the celestial Horus in the form of Seker/Sokaris (lower center, with two wings).

Before the head of the serpent-star an inscription reads, "Living God. He goes and he returns. He opens (the door called) the slicer."

The Great Pyramid is the place where the "god" Osiris was conceived and resuscitated as Horus, the first divine king of Egypt.

The body of Osiris, equipped for the great voyage, was placed in the sarcophagus in the chamber known as "the King's", while the two mothers, Isis and Nephtys, were stationed in the lower chamber ("queen's") to produce the son, the divine falcon.

In the ancient Egyptians' Book of the Dead this falcon ("of gold") is proclaimed to have the head of a Phoenix (because of its feathered crest of brilliant colors), which Parks shows is connected to another passage of the Rig-Veda (Hymn 10) concerning the birth of the royal infant Cumara, heir of the throne.

The deceased, assimilated to Horus, explains what he sees, what he lives.

This passage has the sense of the Hymn 10 mentioned above.

I came today from the land of Ruty (the double lion); I left there to go to the dwelling place of Isis the divine.

I have seen the secret mysteries, having been conducted to the hidden retreats, because they have made me see the birth of the great god; Horus has granted me his Bâ (soul) and I have seen what was there... I am the one who has been charged with bringing his thoughts to Osiris and to the Duat.

It is I, the falcon who lives in the light, who is powerful thanks to his diadem, he who is powerful thanks to his radiance. I will cause him to go and to return, as far as the ends of heaven.

Parks provides many more examples from Egypt and India, tying together the Morning Star, falcon and phoenix, and the planet Venus as essential factors in rituals of resurrection.

This history brings to us precious mythological correspondences. Parashu-Râma, the Indian Venus, possessed a father considered as the sacrificial fire in the image of Osiris who is the grand sacrificed in Egypt. The Purânas indicate that the terrestrial father of Venus worked for humanity and that he was in relation with the priests and the master agriculturalists.

Were these not the functions of Enki in Mesopotamia and of Osiris in Egypt?

The Mahâbhârata indicates that Jamadani, the terrestrial father of Venus, was assassinated by a king and his son belonged to a warrior cast. We know that Osiris (Enki) was assassinated by Seth (Enlil) and his proud partners (the Anunna warriors).

The murder of Enki does not appear to exist on the Mesopotamian tablets, because his assassination did not take place in (Sumer).

Abzu (2)

As will be explained in the third volume [a reference to Le Réveil du Phénix], the ancient Egyptian priests in the service of the Osirian cult succeeded in partly hiding the murder of Osiris and in "reviving" their "god", notably in his principal temple at Abdju (Abydos) in Upper Egypt.

The objective of the technique was to cause Osiris, the dead god, to speak through the voice of a carefully hidden priest.

Thus the penitent-initiate, after a long iniiatic journey and a beneficial ritual bath in the temple water, had the impression of hearing the voice of Osiris while viewing the holy relic, at Abydos the head of the Egyptian "god".

This simulation doubtlessly evoked the fixed and glassy-eyed or expressionless aspect of Enki in his Abzu surrounded by water.

Osireion

Photo 2008 by Anton Parks

For a review of general information on this structure, see Osireion and Abydoss: The Osireion. Osiris treats Osiris as the primary deity of Egypt at the time of the height of its civilization.

THOSE BUILDING BLOCKS: CARVED OR RECONSTITUTED STONE (CONCRETE)?

A controversy has raged for many years over whether the stone blocks used in such structures as the Osireion (seen above; click for enlargement) and the pyramids are quarried limestone or concrete, poured and molded in place.

Parks is convinced that the building blocks used in these structures, not only in Egypt but in Central and South America, are indeed mixed and poured.

Archaeologists agree that the Roman civilization had and extensively used concrete, but question whether this technology could have been possessed by much earlier civilizations. And isn't it easier to simply accept that the blocks were quarried from the seabed and dragged up onto the pyramids by Jewish slaves under the urging of the Egyptian overseers and their whips?

We find that the very question is inappropriate, based as it is on erroneous models of human civilization and history.

Those who created the human race, in Parks' memory experiences, had and used concrete building blocks for pyramid-style buildings on their home planets, and so naturally continued the practice here.

Parks has shared with us some of his personal photographs that he made in Egypt in 2007.

Part of the ground surface at the foot of the Great Pyramid.

The molding is manifest, impossible to create such paving by other means.

A stone taken from the Great Pyramid. A fine particle on the surface resembles plastic.

This stone is warm in the shade, where a natural stone would be cold!

[Implies higher specific heat and/or some difference in the distribution of air pockets, etc.]

Temple of the Valley, facing the Sphinx.

Take careful note of the angles and how certain stones form angles.

Above all, note how these stones resemble those of South American structures, such as at Cusco.

These cyclopean blocks are of the same type as those of the Osireion at Abydos.

Temple of the Valley. The central stone possesses five corners,

where one would have been sufficient.

Such prowess could have been achieved only by molding.

The same technology as exhibited by the Amerindians of Mexico and South America.

It can be nothing other than molding.

In related research, Parks examines an image found in a University of Bern general review article on the Osireion.

There is access at Abydos: Voruntersuchung für die Sanierung des Osireions (6.4.2005). Images are found on that page, while the article's text is contained in Medienmitteilung.

At left we show the image that caught Parks' attention;

click here to view a detail of the stone at the top.

He points out...

In zooming onto the stone, I found seashells!!! But there are no shellfish in the Nile (it being sweet water) !!!

Thus this image indicates that the Osireion was covered by the sea at some point in time. And that means the Osireion predates the last great world flood dating more than 10,000 years ago. At least this is a supplementary proof.

The Abdju (Abydos) site was sufficiently important that each Egyptian made a pilgrimage there at least once in his life.

Please review the Decoder entry for abzu. The Sumerian word is very similar to the Egyptian hieroglyphic for the sacred city of Osiris: Abdju (Abydos). (There is no Z in Egyptian.)

A modern language correspondence may be illuminating: absoudre (Fr.) from the Latin absolvo / absolvere. In Christianity, to absolve of one's trespasses through a sacrament of penitence is exactly what the initiates in Egypt did as they presented themselves in the Osireion of Abdju (Abydos).

Note: In the third volume Parks will explain why the body of Osiris was originally interred under the Giza plateau, afterward to be dispersed and brought back together in several temples of the time in the Egyptian territory.

The principal sanctuary of Enki-Ea was situated at Eridu. This aquatic temple that symbolized the primordial waters bore the name É.ABZU (the dwelling place of the Abzu). According to tradition, when he was not in the Abzu itself (the subterranean world), Enki usually lived in this type of temple with his wife, where they were accompanied by Abgal [see Races], "saintly carp" who later became priests/purifiers.

The term Abzu came to serve to designate parts of certain sanctuaries associated with extensions of natural or artificial bodies of water in the form of basins and of copses of roses and sacred trees.

In Egypt, the aquatic temple of Osiris at Abdju (Abydos) gives but a small idea of the Mesopotamian "Abzu sanctuaries" of which there remain only very few vestiges today. But it is without doubt the first of a series dedicated to Enki-Osiris.

Abydos was a necropolis where the Egyptian sovereigns all had their sepulchres. Its local divinity was Khentamentiu, "the First of the Occidentals (Westerners)", which is to say the first god coming from the "Occident".

The occident was regarded by the Egyptians as their ancestors' place of origin. This was the land of A'amenptah (Atlantis), the country of Ptah.

Please refer to the Decoder entry for Ptah. As we have seen, this "First of the Occidentals" was no other than Sa'am-Enki before the designation was attributed to Usir (Osiris) upon his death.

A'amenptah (Decoder) refers to Atlantis, the homeland from which came a part of the ancient Egyptians.

After its successive engulfments, the island of the A'amentptah was progressively transformed into the Amenti or the Amenta, the Occident or West, the world beyond the terrestrial life of the Egyptian culture, where the ancestors lived.

We must not fail to connect the Amenti with the surname given to Enki-Ea in Emesal: Amanki "Lord of Heaven and Earth".

Archaeologists have always agreed on the great antiquity of the Osireion, that in fact it is the oldest structure found in Egypt. Parks traces the discussions, the more radical of which place it at 11000 to 12000 years ago.

In Ádam Genisiš Parks designates this building as the first cenotaph in all of Mesopotamia erected in the honor of Osiris-Enki.

Its construction of cyclopean stones using the same technique employed in building the Sphinx, dates it to the time of the final engulfment of Atlantis and the death of Osiris, almost 12,000 years ago. And this puts it at the epoch of the explosion of Mulge (the "black star") and the ejection of its satellite that brushed the Earth, provoking the upset that is discussed in the book, and others of which Parks will write in his third volume.

The Egyptians also named Abdju Ta-ur, "the Great Earth". This term also evoked in a way the "hill of the origins", the primordial land of the Egyptian "gods".

To the Mesopotamians, the "hill of the origins" is the Dukù, the celestial realm where the Anunna "gods" were created. In Egypt, it seems more to be the land of the ancestors, that is to say at the time of the A'amenpteh (Atlantis) from which arose the majority of the Egyptians, and the Abzu, the subterranean world.

Their celestial "pendant", their "Hill of the Origins," was no other than the "astre" of the "gods", the planet found between Mars and Jupiter, of which we will speak later.

In Ádam Genisiš the two primordial hills (Ta-ur and the Dukù) are geographically and politically opposed. Atlantis and the Abzu symbolized the lands and the people of Enki-Osiris and the Dukù more the Anunna of Enlil-Seth.

Ta-ur, the great Earth of the ancient Egyptians materialized through Abydos and its original Osireion butte, gains its full Hermetic sense when we decompose its name in Sumerian:

TA-ÚR "toward the roots" or TA-UR5 "toward the heart of the foundation" or even "the nature of the soul."

Enki = Osiris

Parks finds numerous correspondences between the Sumerian Enki-Ea and the Egyptian Osiris, and Quetzalcoatl as well, supporting his "memories" that they are indeed one. (Quetzalcoatl is the subject of a future book.)

We do not have space to convey here all of the material from his Neb-Heru appendix, but here are a few of the main points:

The Sumerian word ENGUR generally designated the underground waters of the Abzu, the subterranean world. It was often employed as a synonym of "Abzu". ENGUR also corresponded to the Akkadian term Apsu. It was a saintly name associated with the goddess Nammu and her son Enki.

We can decompose the term as EN-GUR8 and translate that in two ways:

"the lord (or ancestor) of the profoundness (or depths), or again "to the depths".

Parks finds an Egyptian form in the hieroglyphic En-Khu-Ur ("for the glory of the prince").

The Cuneiform sign for ENGUR resembles the plan of the Osireion of Osiris at Abdju.

"Enki" [Lord of the Earth] declines to "É-A" [(Master of the) Temple of the Water] in Akkadian. Parks shows a Mesopotamian cylinder seal depicting Enki-Ea, solitary and vegetative, in his watery sanctuary Engur-Abzu.

Shown below is a corresponding Egyptian image, a symbolic representation of the Osireion of Abdju (Abydos).

The hidden meanings of the Engur of Enki such as "place where one restores the heart" or "place absorbed in repose" correspond perfectly with the diverse Egyptian temples, such as the Osireion, in which were sheltered tombs in honor of Osiris.

Note to the right of Osiris, the Ankh, symbol of life.

The ENGUR sign as given by Parks is a rectangle containing a cross, symbol of the KIR-IŠ-TI [Decoder], captured by the Christian church as the symbol of Jesus Christ.

The sign of course well antedates Christianity and is found on numerous ancient monuments, especially those of Central America, where it is identified as the "Cross of Quetzalcoatl" - the being assimilated to the Morning Star and the Christ of the pre-Columbian culture. We will see that he appears to be a double of Horus.

The circled cross of Quetzalcoatl symbolizes the new (fifth) sun of the Aztec culture, created after the destruction of the preceding world by Quetzalcoatl and his "shadow" Xolotl.

The planet Venus, as the Morning Star, was also considered as the new sun by the ancient Egyptians, and was none other than Horus, the Egyptian "Christ".

The Engur symbol equally resembles a coffin or casket, the semblance being confirmed by the fact that this sign can be pronounced ZIKUM, meaning "sky" in Sumerian. But ZIKUM can also be decomposed as ZI-KUM, meaning "wounded life", "wounded spirit", or even "wounded and carried away"!

Does not the spirit of a mortally wounded person ascend to heaven? Is this not what happened to the spirit of Osiris?

Given that the Akkadian pronunciation of ZIKUM is Šamû, Parks offers more wordplay; see the Decoder entry for Šamû.

In summary, Parks has shown a number of connections between the Mesopotamian Enki-Ea and the Egyptian "god" Osiris and with notions relating to the resurrection of the Egyptian "god".

He mentions that...

...numerous Egyptian cities possessed culture centers designated as "Per Ankh "House of Life", generally attached to major temples of the kings.

We may compare them to schools or universities for learning distinct sciences following disciplines such as history, astronomy, writing, etc. The city of Abjdu (Abydos) was reputed to have specialized in medicine.

Interesting that Enki-Ea was, in the eyes of the Sumerians, the great doctor, the healing serpent of the "gods"!

Sign of the Fish

Readers are likely aware that Carl Sagan and co-author I.S. Shklovskii (Intelligent Life in the Universe) were taken with Babylonian historian Berosus' account of the amphibious teacher Oannes, who brought knowledge to the neolithic peoples of the Persian Gulf.

Their discussion, along with the work of Zecharia Sitchin, whose first book was published ten years after Sagan's and Shklovskii's, on the mystery of the Oannes and the related Nommo legends of the Dogons of Mali, and Robert Temple's (The Sirius Mystery) focusing more on the Nommo, constitute the sources of the many ongoing discussions and speculations on extraterrestrial contact with early human civilizations.

It actually is not much to go on, and would seem to offer no further insights as to what took place, which is most unfortunate considering the monumental impact such a connection must have had on the path of human development leading to the world in which we find ourselves today.

As it happens, Parks' virtual-reality memories are filled with information about the Oannes and Nommo amphibians, who are Abgal originally from Sirius, and this is conveyed in both of his books to date, Le Secret des Etoiles Sombres and Ádam Genisiš.

In the present section of his Neb-Heru appendix to Ádam Genisiš, Parks checks his memories against ancient legends and myths, and shows that the contact, if that is what it was, left much wider residue for us to consider.

This is important not only in itself, but in its bearing on the Mulge/Mulge-Tab/Morning Star scenario, due to a major connection between the amphibious Abgal and the lost planet Mulge.

The Egyptian term Abdju (Abydos) possesses a homophone whose sense is "fish". This sacred fish served as pilot of the solar bark of Râ. Its function was to warn the passengers of the bark of enemies sent by Seth.

We have no difficulty in identifying the Abdju fish with a symbolic Horus or even better a reincarnated Osiris, while the Sumerian counterpart of Osiris is Enki who himself possessed the fish symbol.

This fish that precedes the solar bark is evidently the planet Venus which today leads [at least it does sometimes] the course of the sun (Râ).

We know that the fish equally represents Sirius, the Egyptians' other sacred star and the home of the amphibian Life Designers. Of course this reminds us of the aquatic beings called Nommos frequently mentioned in Ádam Genisiš.

The Dogons affirm that the Nommos restored the world several times and that they transmitted to humanity such gifts as speech and grain.

To the Sumerians the Nommos are the famous Abgal who follow Enki's directives. The Sumerian term Abgal translates to Apkallû in Akkadian, a designation for a sage and, as follows, a priest.

Berossus, the Babylonian historian and priest of the Temple of Bel in Babylon brings us some details concerning an Abgal-Apkallû in a surviving fragment of his book The Babyloniaca, unfortunately lost in the meanderings of history.

His descriptions are reminiscent of those of the Dogon.

In Babylon there were many people of diverse origins who dwelled in Chaldee and lived lawlessly, like animals in the fields.

In the first year there appeared a being that came out of the Erytheraeum Sea that runs parallel to Babylon. It said its name was Oannes and it was an animal gifted with reason. Its body seemed to be that of a fish.

It had under its fish's head another head; it also had feet like those of a man, coming from its fish's tail. Its voice and language were human in their articulation.

This representation has been conserved down to our time.

This being was accustomed to passing the day among men, but it never took any food. It gave them elements of learning in letters, science, metallurgy, art, the manner of constructing cities, of founding temples, creating laws; it taught the principles of geometry.

It showed them how to distinguish the grains of the earth and to harvest fruits. In short, it instructed them in each thing that would serve to "sweeten" their mores and to humanize their life.

At that time, no material needed to be added to improve these instructions. And when the sun rose, this being, Oannes, returned to the water, to pass the night in the depths, because it was amphibian.

There followed other animals resembling Oannes.

Berossus, in The Ancient Fragments, Isaac Preston Coy, 1980

The records of the Egyptian Helladius report that a man-fish named Oe lived in the Persian Gulf. He had come out of a luminous egg and consecrated himself to the erudition of humanity.

There is a myth among the indigenous Pomo tribes of California that tells of the arrival of a supreme founder being who "came out of the ocean and transformed himself into a man."

In China there appeared the Lingyus, aquatic beings with human face, hands, and feet, but with the body of a fish.

In Egypt, fish was consumed by the people, but was strictly forbidden at the royal table of the Pharaoh! Doubtlessly, the pharaohs knew the symbolic truth of the fish. In a way, some of them remembered the "amphibian" origins of their "god" Osiris who was "massacred" by his enemy Seth.

Strangely, Jesus Christ was sacrificed on a Friday, the day when the Christians eat fish.

The Christian church has obviously chosen to hijack the symbols.

Anubis, the embalmer god,

charged with the mummification of Osiris and of the rite of KRST (interment).

Osiris was the first "god" to be buried and brought back from the dead.

Tomb of Khabeknet, 19th dynasty.

There is a quasi-homophone of Abdju [see previous section, Abzu(2)] in the Egyptian language: Abtu.

According to Budge, this term has the meaning: massacre, carnage, bloodshed. He noted that the term equally signified "sacrifice(s)", and that as late as the 19th dynasty, as revealed in The Book of the Amduat (Div 7), the Egyptians believed that human sacrifices originated from the time when Osiris was buried.

Continuing with this development, Parks shows that the hieroglyphic representation of the name Sa'am carries the meanings "to kill" and "to assassinate".

The name "Osiris" (Usir = the seat of the eye) was given to Sa'am after his death by the Egyptians, who knew his true name.

Sign of the Cross - KIR-IŠ-TI and the Morning Star

Followers of the major religions, especially the western ones, tend to believe that certain miraculous events took place at a favored place and time, involving unique super-human individuals, which led to the religious system that they know.

They usually do not realize that all of these religions are filled with rich mythological elements that had already existed for thousands of years before their religion's founding days.

Religious scholars do know this; this is what they study, and this study does not seem to interfere with or undermine their religions faith. They maintain a dual focus.

Anton Parks also has a dual focus, but his is not the situation of a conventional religious scholar. On the one hand he has his vivid memory-like impressions of being a full participant in the events that eventually became "mythologized" elements of religions. On the other hand, he has become a student of the mythologies that developed.

This not only serves him (and us) as a check on his experiential information, but it brings out information about events taking place at the time that the myths were developing into what they now are.

Important case in point:

we are concerned in this section of our work with the planet Venus, because it appears to be today's remnant of Mulge-Tab.

Characteristics ascribed to Venus down the millennia might tell us something about the putative Earth/Mulge-Tab encounter. And some of these characteristics have been associated with or ascribed to religious figures, such as Jesus Christ.

As stated at the top of this page, the term KRST and variations are decomposed on the Decoder page.

Please review the important concepts given as relating to these words.

We also mentioned at the top of the page that Sa'am-Enki (Osiris) was considered by certain Gina'abul as being a KIR-IŠ-TI. At the end of the book Ádam Genisiš there is a description of the rite of resurrection of which Sa'am-Enki was the object.

There was an occult Egyptian concept that considered Osiris, the premier dead and resuscitated "god", as being symbolically transmuted into the Morning Star before reincarnating as Horus.

And in the New Testament, Jesus declares himself,

"The Alpha and the Omega, the First and the Last..., the progeny of the race of David, the radiant Morning Star."

(Apocalypse 22.13 and 16)

In Apocalypse 22, Jesus presents himself as "he who comes".

As to the Alpha and Omega, he appears as the first and the last. He is the king, the source, the Annointed of the Eternal. His role as Messiah is clearly defined.

We find here several extremely precise aspects which are "in affinity" with Osiris and Horus. The Greek term Christos - Messias in Latin - possesses the sense "anointed, blessed by the lord". One speaks of a person who has been anointed (from the Latin unctum, "unguent") when he has been consecrated by a liturgical unction.

The initiatic ritual in the cenotaph of Osiris at Abdju (Abydos) consists precisely of this, and from this ritual comes the Christian baptism.

The initiate, also the future king, presents himself in the pool after a long initiatic journey. He climbs the steps to gain access to the central island on which is found the head of Osiris and is reborn as a young sun.

We have just noted that the term Messiah comes from the Latin Messias. However we do not fail to underscore that the Egyptian Mesi is translated as "to be born" or "to mother"!

The initiation ritual in the Osireion temple of Abdju is reminiscent of the earlier Sumerian one that led the "gods" to the Engur of Enki-Ea in the Abdju, the subterranean world:

You enter the Earth; Geb (god of the Earth), opens himself for you. You enter the subterranean hall under the (sacred) trees. You have arrived now, near to the god (Osiris), the god who sleeps in his sepulcher.

His true image reclines on his funeral bed.

Heket (HÉ-KET), "who blends the breath" in Sumero-Akkadian, is a goddess with the head of an amphibian. She wears the Ankh sign, which is her attribute par excellence.

Heket is a primordial divinity who gives life; she forms the infant in the maternal belly. She is "the saintly obstetrician".

This goddess contributes to the regeneration of Osiris in the Osireion of Abdju and to the conception of Horus as the resurrection of his father.

In all these attributes she resembles the goddess Nut, mother of Osiris, who one knows to be the double of Nammu, the mother of Enki, herself amphibian in nature.

In this holy place, one accords him the title "Vindicated". His body is purified in Râ-Anedjti; his flesh is purified in the (sacred) basin of Heket.

For you, are opened the Gates of the Horizon of the Other World. In peace, in peace, you attain the holy place of Osiris. You pass the night and you sleep in the secret place of the mysteries.

The abyss of Osiris-Enki is without doubt the abyss of the world, the dwelling-place of the "god" of water, in miniature. The initiate is taken deep into the Earth, through the tunnel leading to the subterranean Osireion, and is immersed in the sacred water before climbing onto the sacred isle (platform) and encountering the sarcophagus and the reliquary containing the head of Osiris.

The immersion occasioned a sort of programming that had the effect of exalting the miracle of the initiate's resurrection.

In the Abzu or in Abdju, the initiate faces the anointed, the Messiah, which is to say the savior, the liberator who will absolve him of his sins. This is very much the role taken by Osiris after his death; he becomes the great judge, the master of eternity.

In Judaism, Jesus is the envoy of the God who will restore Israel to its rights and inaugurate the era of justice.

For the Egyptians, justice is a goddess named Maât. She accompanies Osiris at the time rendering Osirian justice in the hidden world of the dead.

Maât (justice) judges the soul of humans in proceeding to the weighing of the heart of which Horus is the divine form, while Osiris pronounces the judgment.

Again, the Bible, compiled by the Hebrew priests, does not miss the opportunity to base itself on the esoteric Egyptian ideology:

"You are advised to regard it (the prophetic word) as a lamp shining in a dark place, until the day begins to break and the Morning Star (the Christ) rises in your hearts."

2 Peter 1.19

IAW (adoration, prayer)

The name of the Biblical god Yahvé

is clearly taken from the Egyptian hieroglyph IAW.

From this term comes the name

of the Hebrew priests named Yahouds (Judeans).

Parks cites Messod and Roger Sabbah (The Secrets of Exodus, 2000) for the explanation that the Aramaic translation of the Bible reveals that the Hebrews were the monotheistic "Yahoud" priests, the Judean exiles from Egypt, who were previously the priests of Amon and then of Aton, under the influence of Akhenaton, who transformed Aton (the solar disk) into a unique god.

Another example of the deep ancient roots of elements of Jewish culture is given by the Decoder for the common Jewish/Hebrew name Cohen, widely understood to mean "priest".

And, speaking of priests and priestesses, Parks traces the attributes of these highly significant functionaries or beings through several cultures. Significant because their source is of great interest:

they didn't just arise out of nowhere, and if you have considered much of the material on these pages, you will probably agree they were not simply characters in "fairy tales". It also is safe to say they were more than simple graduates of theological seminaries.

Beyond all that, the attributes themselves have a continuity through several cultures, and this can provide lines to very ancient times and events.

We'll present this information and also trace concepts relating to the "Messiah" (anointed) and the Christ in the following table:

Concept

Mesopotamia/Sumer Egypt Judeo/Christian/Latin

Priest

Priestess GUDU4

Akkadian: Pašišuen

Def: priest (masculine), annointed, ritual purity by divine unction

Archaic sign: Egyptian ankh cross from which will be taken the symbol representing femininity and the planet Venus

GUDU4-ABZU

Akk: Gudapsu

This connects the Sumerian sign with the Abzu, depicted in form of aquatic temples in the human world.

Purification of soul of defunct attributed to goddesses Isis, Nephtys, Maât and Heket, all carrying the ankh, manifestation of the resurrection of the soul in the Osirian cult.

GALA Priest

(Akk: Kalû) Drawn from information about the ancient Abgal connected to the aquatic cult of Enki-Ea.

Principal task: sing, accompanied by corded instrument, harp.

Chants and lamentations accompanied burial of the dead.

Chased the demons and protected the dead one on his voyage.

This practice (KRST) associated with Sirius through the Sirian connection of the Abgal and Isis.

Messiah (Annointed)

Christ Note: Enki-Ea responsible for the Santana priestesses who harvested agricultural products for the Gina'abul in Edin Ex: Horus with mission to avenge his father,

liberate people of Osiris-Enki oppressed by Seth-Enlil,

cleanse his maternal family of dishonor

Plutarch in Isis and Osiris indicated "God" introduced fruits of the earth to the Egyptians

Osiris symbolized renewal of nature; every Egyptian deceased carried his name.

As the first dead and resuscitated God, considered the premier initiate of Egypt.

Believed to be inventor of wheat, which for the Egyptians presaged immortality.

Egyptians celebrated the mysteries of the passion, death, and resurrection of Osiris. Latin: annointed, blessed by the Lord

He for whom one waits for salvation

Saviour, liberator

Latin terms Messio (crop) and Messis (produce of the Earth)

Note: Edin transformed to "Paradise"

Signs and Symbols: Further Notes...

Ankh

Symbol of life and of goddess-priestesses

Egypt

The symbol of life and the divine breath.

The ankh bow or knot accompanies all ritual ceremonies and figures in numerous talismans and funerary objects. Epithet of Osiris: "He who lives". Also in terms Ankhu and Ankhiu, titles given to "blessed dead".

In the plan of a cathedral, the nave embodies the sign of the Ankh with the elliptical choir placed along its "horizontal" axis and perpendicular to the center aisle.

In Egyptian imagery, when a human (or divine) personage presents the Ankh bow/knot to another personage, what is offered is life.

The Egyptian celebration of the resurrection of the dead king through his son was conducted by goddess-priestesses carrying the handled cross. The two KIR-IŠ-TI "ardent sons of life", Osiris and Jesus, understood the resurrection in which actively participated the saints, respectively Isis and Nephtys; Mary and Mary-Magdalene.

These feminine beings represent the Spirit, or the Holy Spirit of the Judeo-Christians.

Celebration of the Mystery of the Passion of Osiris

Synopsis

Begins with a ceremony for the ploughing and sowing. A representation in gold of the mummy of Osiris is covered with precious jewels and substances, wrapped in papyrus, immersed in a deep basin.

On a certain day the image of Osiris is exposed to the sun just before sunset, placed in a sacred bark surrounded in flames that will enter the tomb of Osiris. Following that, the body of Osiris is placed in a casket of mulberry wood and interred at the same site used the previous year.

The past year's representation is then placed against or enclosed in the interior of an Išed tree ("Tree of the Horizon", possibly willow or sycamore), symbol of the divine or of the goddess. On the "30th", the day when the Nile's flood turns, ceremonies associated with the burial of Osiris begin in a subterranean chamber.

Please see the Decomposition into Sumerian/Akkadian of the Egyptian term Išed. This derivation is key to the understanding of a major point of this entire Mulge-Tab / Neb-Heru development and the myths of the KIR-IŠ-TI.

The Egyptians saw the Išed as the "obstetrician" (there's probably a better word for this) of the new sun, the birth issuing from the opening or the bursting out of the tree of the horizon.

BLACK SUN - NAZI EMBLEM

It is well known that the "black sun" theme was dear to the Nazis. Books have been written about this...

Parks acknowledges all this, while pointing out that the Nazis' notion that this symbol is associated with renewal of life, is actually of purely Egyptian origin, as it is found in the funerary texts of ancient Egypt.

But for the Egyptians, the soul was aided in transcending death by rising into the heaven, while the Nazis provoked death to produce a renewal of their monstrous ideology.

An example of an ancient and noble symbol being turned around by the "forces of the shadow".

The star or celestial body symbolizing the the soul of the defunct, in this case of Osiris who was transmuted into Benu (the Phoenix), the guide of the celestial body of the night (Râ'af = black star), finally transforming into the Morning Star, companion of the diurnal sun.

Thanks to the KIR-IŠ-TI such as Osiris and Jesus, death is no longer considered a destruction but rather as a passage.

Assyro-Babylonian BAR or BA7

(soul, to liberate, to open or cleave)

This passage undertaken by the soul was scribed in clay by the ancient Sumerians in the form shown at left.

The cross symbol is related to the later Christian cross indicating the Son of God or the passion of Christ.

Parks lists the many symbolic meanings of the cross symbol: the meeting of Heaven and Earth, matter and spirit, feminine/unconscious and masculine/conscious... and also a star that is the meeting point of two worlds or crossed/opposed forces; higher and lower.

The Išed trees were planted at the summit of the butte/hill of Osiris covering the aquatic tomb of the "god" of the abysses, the Osireion at Abdju. The Išed, creator tree of the horizon gave birth at once to the nocturnal and diurnal suns, confounded with Benu (the Evening Star) and Neter Duau (Morning Star).

Needless to remind you that Venus transmuted in the terrestrial world symbolizes Horus or the dead king.

Recall that the tree symbolizes the Mother-Goddess.

The idea of the serpent suspended on a sacred tree placed between light and darkness is found on a Mesopotamian cylinder seal and in the story of the serpent (Enki-Ea) and the forbidden tree (the Goddess) in the Garden of Eden.

Parks reviews the many treatments of this theme as it arises among the Hebrews, Egyptian, Sumerians...

The larger mythological theme, he points out, is that of the perpetual battle between the Osirian forces (Allies of the Light) and the Sethians (Sons of Darkness).

The serpent is often replaced by Horus, the posthumous son of Osiris, sometimes in the form of a falcon perched at the summit of the sacred tree.

Possession of this tree of the eastern horizon constituted a capital stake, the legitimate authority of Râ.

At this point in the development, Parks takes up again his discussion of the Dogon and the Nommo (see Sign of the Fish, above), citing Marcel Griaule's and Germaine Dieterlen's excellent presentation of the myth of the Pale Fox' incest with Mother Earth in their 1965 book, Le Renard Pâle. (Or see the 1986 paperback edition.)

This tradition, he says, will make it possible to assimilate certain elements that we have just revealed, and to discover how the history of the world according to the Dogon passed from one state to another via the unfolding of an enormous cosmic disequilibrium.

Readers without access to the book would do very well to review the web page The Dogon and The Sirius B star, and particularly the discussion of the Dogon's gods, the Nommo, as being created by "Amma, the celestial God and creator of the universe", and one of whom rebelled and was "sacrificed" by Amma, his remains being cut up and scattered throughout the universe.

Parks goes into some detail here as to how this was done, where each scattered part went, and so forth.

We will see that the Dogon were not by any means the only culture with this cosmological story. What unifies the versions of it are not only the recognizable themes but the linguistic roots of the terminologies used.

Here with the Dogon, Parks shows the strong ties to Sumerian-Akkadian.

We have placed a couple of key examples into the Decoder: decompositions of the names of Annagonno, the sacrificed Nommo, and the tree Kilena to which he was attached during the event.

Annagonno is of course Enki-Osiris; Amma is An; the "pale fox" is Enlil.

Origins of the Planet Venus

In his opening section on this subject, Parks develops the direct link between the sense of the Morning Star (Egyptian: Neter Duau) and "the king", considered to be Horus (Heru), himself the image of Neter Duau (Venus).

Births of the Venus Warriors

The progenitors of Venus all incarnate a being sacrificed in connection with the world of the dead. This is true in all traditions including those of Central America and Scandinavia.

They are also often associated with war or a particular conflict, as with Ištar, Athena, Horus, Parashu-Râma, Lucifer.

The Hellenic form of the Babylonian Ištar (Venus) is Athena who springs, "fully-armed", from the brow of Zeus (Jupiter). The planet just before Jupiter (i.e., its "head") was the "black star" Mulge, which ejected Venus from its original position as the satellite of the exploded Mulge.

In Isis and Osiris, Plutarch cites Manethon's claim that the name "Athena" in Greek evokes "a spontaneous movement". Now please have a look in the Decoder at the translations of the Sumero-Akkadian transpositions of "Athena".

The singular story of the head giving birth to a warrior goddess is repeated in Indian mythology with the Goddess Kali in the Devi Mahatmyam. Parks particularly calls attention to chapters 7.8 and 9.22, which we'll leave for you to view on that page.

Parks continues...

KA-LI9, the "glimmering testimony" in Sumerian, danced frenetically in the sky, excited by the ravages that she produced on her road. Putting in peril the equilibrium of the Earth and of humanity, Shiva lay down at her feet to arrest the destructive dance of the goddess and the stupefying racket that she produced.

This infernal fracas of which speak the texts of India is singularly present in the Sumerian term MU7 which is equally written in the form KA-LI and of which the sense is "to cry" and "to hurl"...

Kali is at once goddess of destruction and of creation.

She is generally represented as a frightening female, dressed in black, which is to say obscurity, with shining, bloodshot eyes. In this form, one can say that she has everything of a dark star! She possesses four arms: two to destroy and two for offering.

She carries a necklace of human skulls and dances on a skeleton. The body on which she excites herself is generally equated to the body of the universe in ruins. Others think that this corpse symbolizes the death that she brings on her passage. More recent representations connect this extended body to that of Shiva who lies down under the goddess to stop her destructive agitation.

We will see in Volume 4 that Venus was effectively immobilized "artificially"...

However, given the circumstances of the creation of the goddess, we retain here the presence of this "cadaver" as the corpse that gave birth to Kali - the famous "head" of the Mother-Goddess that engenders Kali in the version of Devi Mahatmyam, that which corresponds to the head of the god-of-gods Zeus (Jupiter), which was smashed and from which spurted forth Athena whose pronunciations in Sumero-Akkadian give "the warrior" or "the cry of the lord-father" or "that of the cadaver of the lord-father".

Head of Brahma, Mistress of Zeus

The head of the god-of-gods appeared in the Hindu literature as the fifth and mysterious head of Brahma.

The Indian chronicles relate that Brahma, "the immense being", possessed four heads placed at the cardinal points.

Knowing that this "god" is considered to be the creator of everything, we can equate him to the Jupiter (Zeus) of the Mediterranean traditions, and the four heads would be the four satellites of Jupiter: Io, Europa, Ganymede and Callisto.

The Vedic texts say that one day, Brahma fashioned for himself a fifth head with which to keep an eye on the goddess Sandhya ("twilight"). He was taken with her, united with her, and from this union was born humanity.

Shiva-Rudra, the spouse of the goddess, became immensely angry and let loose a flaming arrow that cut off the fifth head of Brahma.

The key point for us is that the fifth head of the Indian Jupiter was said to "keep an eye on" the goddess of "dawn", which is to say to follow her cult - for which reason Shiva-Rudra smashed it.

We know that in the Egyptian mythology, Isis represents the dawn and Nephtys the twilight. [The two pieces of wood that form the Arani (the two mothers) of Agni (Horus) are correctly assimilated to "the dawn" and "the twilight" in the Vedas...]

The Egyptian traditions make of Nephtys the ancient spouse of Seth (Enlíl) or sometimes his sister. We have seen in this book [Ádam Genisiš] that Nephtys corresonds to Innin (Inanna), the "spouse" of the system of Enlíl, without taking into account that she is also Enlíl's daughter.

The Egyptians simply made her the spouse of Seth. This story seems to us much more coherent when one recalls the hidden liaisons betwen Osiris and Nephtys (Enki and Innin)...

We saw in this work [Ádam Genisiš] that Innin is not without her connection with the fall of the Amašutum cult on the Earth. The explosion of Mulge (the black star) which was the planet between Mars and Jupiter, resulted from this fall and this intestinal war among the Gina'abul.

Shiva-Rudra (Enlíl-Seth) is definitely the personage who made the decision to destroy the planet of the Life Designers...

Parks next points out an astonishingly-relevant fact:

the Brahmans, the highest caste of India, claim to have been issued from the Head of Brahma!

And this, as Parks has been showing us, is none other than Mulge, the planet of the Kadištu, which was in front of Brahma (Jupiter), and which Shiva-Rudra (Enlíl-Seth) was charged with destroying!

The Brahmans were for a long time farmers and shepherds, and this is in complete concordance with the teaching of the Life Designers of our story, as well as the Nommos of the Dogon, but particularly with the,

"discipline of the Santana-Šandan Amašutum as chiefs of plantations and cultivations, herbalists, etc..."

Semele Ablaze

John McKirdy Duncan

Returning to the Greek versions, there is the story of the death of a sacrificed "entity" who birthed a divinity who had to flee, to escape the wrath of the "gods".

This is the account of Semele, mistress of Zeus.

The story relates that Zeus was quite taken with the princess Semele. He loved her so much that he showered her with gifts. When Hera, the wife of Zeus-Jupiter, learned of the infidelity of the king of gods, she disguised herself as Beroe, Semele's nurse.

She called on the princess to prove her love. Semele then went to Zeus-Jupiter and asked him to show himself to her in his full splendor.

Zeus did so and presented himself ringed in a blinding light, with his lightning and flashes. In a single instant the body of Semele was consumed. It is said that the tomb of the princess continued to smolder even long after her death.

Zeus just had time to retrieve from the womb of Semele, Dionysos, the son whom she had conceived with him.

The king of gods hid him in his thigh before transforming him into a kid [young goat], so as to escape the wrath of Hera. In that form, Dionysus fled to distant lands and followed his mad course.

In the process, he descended to the underworld to retrieve his mother from the kingdom of darkness, and carried her to Olympus, where Zeus gave her immortality under the name of Thyone.

Gustave Moreau:

"Jupiter and Semele".

At center appears the little Dionysos.

His aspect recalls the Benu (Phoenix)...

This version is infinitely singular, because it portrays Jupiter (Zeus) as being at once responsible for and spectator of the celestial drama.

As with the Nommos' variant of the sacrifice, the king of the gods will utilize light to immolate the victim. From this victim will come an infant who will follow a mad course, in this instance to escape divine anger. In each case, the infant will be preserved for some time before embarking on its crazy course.

The same notion is found in the Dogons' version which represents that "out of the flow of blood from the sacrifice of the Nommo sprang Yazu (Venus) in its obscure (invisible) position". This implies that Venus knows moments of invisibility on its cosmic course...

The personage of Dionysus is among the most interesting. Greek mythology has him stricken with dementia. He roamed over the world, his story full of mysterious voyages. In the course of his movements, he taught agriculture to humanity. Diverse paintings generally depict Dionysus as a cherub coming out of his mother, either weeping for his dying progenitor, or embarking on his mad course, spreading his wings to leave her blasted remains.

For example, the tableau Sémélé et Jupiter by painter François Marot in the Trianon.

Inanna-Ištar, the Morning and the Evening Star

Parks' work, where concerned with the mythologies of ancient humanity, differs from all other studies of mythology of which we are aware, in that personages begin in Parks' consciousness as full flesh-and-blood beings, but only over vast periods of time give rise to the myths that our historians know.

These beings enjoy a near-immortality, either as birthright or through some sort of technology, although they can be killed. Given enough time, this is fairly likely to take place, but only perhaps after lifetimes measured in hundreds of millennia.

The genesis of the corresponding mythological personages could have been through the natural social processes as understood today, but could also have been contrived by the actual characters or their peers. Sometimes, given the eventual size of Earth's civilizations, the myths coexisted with the living personalities; sometimes they simply followed on later.

We must be careful to discern the mode in which Parks works at one time or another.

For example, he opens the current section on Inanna-Istar with the words...

Inanna is according to the evidence a very ancient divinity, because her name appears from the period of Uruk in the 4th millennium B.C.E.

Parks employs here a conventional meaning of "ancient".

However he has his own direct experiences that have come to him, many from seemingly far more ancient periods, which form the basis of many references in his books.

Continuing...

She is a dominant goddess who reigned over the gods, having neither husband nor progeny.

In the Bible (Jeremiah 7.18 and 44.19), it is she, as "Queen of Heaven", to whom women offer kneaded cakes in her image, in the temples. Manasses had erected in Jerusalem the post that symbolized her, and at the same time, he installed in the Temple his idol, the one which without doubt Ezekiel calls "the idol of jealousy" because he enflamed the anger of the jealous god Yahvé in the Bible.

Inanna supported the cult of the Mother-goddess and fought against the ancient patriarchal dogma. This brought her singular reprisals from the "gods" in the Mesopotamian texts, and also from the adepts of Yahvé in the Bible.

Uruk, the town designated to her, is the city of "prostitutes and daughters of joy" where women were instructed in the initiation of men into sacred sexuality...

The presence of terms designating prostitutes and priestesses in the lexical lists of the middle Babylonian epoch poses the problem of the status of these women. But one notes that this groups together all these women who actually are in different situations. The equivalences established, for example, between the Šamhatu [a class of temple prostitute] and the religious Qadištu [see Decoder] do not correspond to what is known of each of these.

This must arise from the fact that at a point in time, the religious functions of each had lapsed into disuse and were no longer included, only retaining the idea that the priestesses formed together a separate class of women, exempt at times from the framework of marriage.

The majority of them worked in the temples where they practiced sacred sexuality. These priestesses were the image of the great goddess. In this work, we have associated Nebet-Hut (Nephtys) with Innin (Inanna-Ištar).

This association is even more striking when we understand that Nebet-Hut signifies "goddess of the temple" and that Nephtys is always represented with the symbol of the cup on her head.

Inanna-Ištar is the divinity who occupies the greatest number of Mesopotamian myths, be they of secondary level or in the principal roles.

The important place held by Inanna-Ištar in the feminine pantheon led to a designation of goddesses in general under the common name Ištarâtu. At Sumer as at Akkad, she incarnated the planet Dilbat (Venus) or Ištar-Kakkabu.

Where one wishes to speak of the planet from the strictly astronomical point of view, one calles it Dilbat, but the religious philosophy loves to confound the planet Venus and the goddess Ištar.

An (the king of the gods) invites the gods to give to Innin the name "Ištar of the stars", being "the most brilliant among them". It is Venus who shows the route of the stars.

Dilbat, as the Evening Star, will be the Ištar of Uruk. As the Morning Star, she will be the Ištar of Akkad.

The goddess herself sings the double aspect of her nature:

"It is I, the queen of the sky, the Goddess of the Twilight. It is I, the queen of the sky, the Goddess of the Dawn."

It would be difficult to provide a better description of the omnipresent character of Inanna in the universe than to identify her with the planet that shines and is,

"visible from one end to the other of the countries".

In this form, she draws the admiration and the veneration of men who exalt her beauty. Goddess of the Evening, she consecrates herself to the favoring of love, of voluptuousness but also of premonitory dreams.

Goddess of Morning, she will preside over the works of war and carnage.

Parks continues this section with more examples from the mythology of Inanna-Ištar, establishing not only the character herself, but the logic of the choice of this particular character to personify the heavenly appearance of the planet Venus.

We learn of her support of agrarian activities, her teachings on the subject of human nutritional needs... and this in so many cultures, including those of the East and of Central America.

And of course, there is the angry, warrior aspect.

Parks concludes with a most important observation: nothing corresponding to Venus appears in the Babylonian mythology nor in any mythology from periods prior to 3000-2500 B.C.E! Moreover, when it does appear, Venus is described as coming from the depths of the universe to rend the sky and trouble humanity. And this gave rise to the need for many hymns of praise, intended to appease this trouble-maker

Chaos and Resurrection

Traces of Mulge and His Son

The Mesopotamian tablets indicate that Neberu (or Nibiru) is an errant "star" that periodically upsets the affairs of gods and humans. His origin is "the place of the celestial battle".

This localization is extremely important, because it brings to mind beyond a shadow of a doubt the tree Išed of the Egyptian traditions, the shattered axis of the eastern horizon.

Keep in mind that this opening is carried out under the command of Amon (Jupiter), the King of the Gods.

Mulge, Mulge-Tab, and Venus

As we have seen, Parks has demonstrated a widespread identification among ancient peoples of the planet Venus with a rampaging sky-god whose birth and life cycle were associated with a great cosmic event, the "explosion" of the planet Mulge ("Black Star") and the launching of its satellite Mulge-Tab ("Companion of Mulge") onto a new solar orbital path.

This "explosion" (the word is in quotes because it might possibly have been a slow-motion event) was perpetrated on the Mulge system by the Ušumgal, according to Parks' memory as mediated by the GÍRKÙ.

In this section we will examine the sequence from an astronomical/astrophysical point of view, with the intent of assessing the possibility that destruction in the Mulge system could eventually have ramifications on Earth. We'll include some thoughts about what might have been within the capabilities of the Ušumgal.

However, any specific information that Parks could contribute to this aspect is still being developed for use in his forthcoming book, The Awakening of the Phoenix, Volume 3 of the series.

Initial State

Please review the section on Ti-ama-te, describing our solar system prior to the explosion of Mulge.

This will give you a sense of the awesome greatness of Mulge within the larger galactic community, and in fact of our entire system before the invasion, hence the dimension of tragedy that ensued, but also will help you to visualize the relative sizes of the planets and their sequence of orbits in this system.

As to planetary sizes and orbital dimensions, we assume that those observed today for all planets other than Venus, such as can be found listed at Orbits and Properties of the Planets, are valid for the initial period - the pre-explosion epoch.

Information that we can deduce for Mulge and Mulge-Tab/Venus has to be considered purely notional. But we can do better than simple guessing.

Parks recalls Mulge as being slightly larger than Saturn, and so it shall be in our picture of Ti-ama-te. We estimate the radius of Mulge to be about 65,000 km. We are probably safe in assuming Mulge's orbit to be approximately aligned with the ecliptic since all the other planetary orbits (except that of Pluto, which is no longer considered to be a planet anyway) are so aligned, and so is the main asteroid belt, which we think is derived from the explosion of Mulge.

The main asteroid belt occupies a ring of radius 2-4 astronomical units (AU) around the Sun, and so we assign a radius of about 3 AU or, say, 450 million km to the orbit of Mulge.

What might have been the characteristics of Mulge-Tab's orbit around Mulge?

The first bit of data from the present-day Venus' orbit that we might apply would be its orientation to the ecliptic plane, just as we did with the asteroids for Mulge. So we will say that Mulge-Tab's orbit was parallel to the ecliptic.

Its radius? Taking a look at Jupiter, the next planet out, we find that its two largest moons, Ganymede and Callisto, are of nearly the same size and orbits of distance 1,100,000 and 1,900,000 km from Jupiter's center.

Although the radius of Venus (Mulge-Tab) at 6052 km is much larger - 2.3 or 2.4 times larger - than those of the two largest Jupiter moons, we will take the hint and give Mulge-Tab an orbital radius of around 1,500,000 km.

In this section we will develop the concept of Venus as an ejection from the Mulge system in a sequence of graphics with discussions, including relevant orbital mechanics where indicated.

Fig. MMTV-1

View onto the ecliptic plane showing the orbits of Uraš (Earth) and Mulge.

At this scale, the planets themselves are not visible,

nor would the Sun be visible, except for the fact that it is self-luminous.

We show the Sun as a white dot, not to scale.

Kinks in orbits are a graphic artifact.

The orbits depicted in Fig. MMTV-1 are of course mathematical abstractions.

It might have been more precise to show them as very thin circles or ellipses. But we are using 3-D modelling software that requires us to depict them as tori, of sufficient thickness to make them visible. Still, they are rather "thin" tori (i.e., their cross-sections are small relative to the image size).

There is a benefit to this graphical method. Suppose we searched along the Mulge orbit for the planet Mulge itself - we know it is in the image, because we put it there.

If we then zoomed in sufficiently to show Mulge, the "orbit torus" would appear very thick indeed, and since we had not changed its scale from what it was in the previous image, the relative sizes of Mulge and the orbit torus would allow us to grasp the scale of Mulge in the solar system itself.

That is what we have done in the following illustration.

#SoundCloud

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exspanishfootfamilies · 4 years

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Families

Alberto Cifuentes & Marta Recio: Guillermo

Álvaro Arbeloa & Carlota Ruiz: Alba, Raúl, Vega & Inés →

Antonio Campillo & Patricia Gago

Antonio Puerta & Mar: Aitor →

Aritz Aduritz & Ainhoa Fernández: Iara & Noa →

Borja Fernández & Paloma López: Lucía [Borja’s daugther] →

Bruno Saltor & Raquel: Pol & Adriana →

Carles Puyol & Vanesa Lorenzo: Manuela & María →

Chico Flores & Davinia Ciendones: Gael & Chloe →

Dani Jarque (†) & Jessica Álvarez: Martina →

David Villa & Patricia González: Zaida, Olaya & Luca →

Fernando Navarro & Ana Ruiz: David, Mario & Alex →

Fernando Torres & Olalla Domínguez: Nora, Leo & Elsa →

Fran Rico & Diana Pombo: Mikel & André →

Iker Casillas & Sara Carbonero: Martín & Lucas →

Javi Guerra & Dafne Bustamante: Javier, Martina & Adriana →

José Antonio Reyes (†) & Noelia López: José Antonio [Reyes’s son], Noelia & Triana →

Miguel Torres & Paula Echevarría: Daniella [Paula’s daugther] →

Mikel Arteta & Lorena Bernal: Gabriel, Daniel & Oliver →

Roberto Lago & Sara López: Valentina & Ádam

Toño Martínez & Carmen Nevado: Martina & Marcos →

Víctor Valdés & Yolanda Cardona: Dylan, Kai & Vera →

Xabi Alonso & Nagore Aranburu: Jontxu, Ane & Emma →

Xavi Hernández & Núria Cunillera: Àsia & Dan →

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noelianoe1 · 4 years

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2 nuevos Ocs UwU

Ádam y Dana son mellizos, y son como tipo excavadores humanoides, ahora estan en una resistencia de un grupo de facebook :v

#ocs #adam y dana #adam #dana #digital

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rutxiis-blog · 6 years

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#Baby_Shower #Ádam 😍😇 Mis amores 😍😍 @ilinaroseal @joselyntorres95 @natyarroba @isasoto23 (en Mariscal Sucre, Guayas, Ecuador)

#ádam #baby_shower

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borjuporkolt · 5 years

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Fiatalság....meh

Mindamellett, hogy az utcán hallom, látom a mit tudom én melyik generációt nem gondoltam volna, hogy testközelből találkozom az egyik díszpéldányával a munkahelyemen, mint diákmunkás. De. 26 éves a lelkem. Ádám. Gitározik, gitározgat. Nem jár bulikba, mert nem alacsonyodik le azok szintjére akik járnak. Cigizik, de megpróbál egyre kevesebbet szívni. Még tanul valamelyik egyetemen (ezzel nincs semmi baj amúgy), de amelyikre járt onnan eljött mert az édesanyja odament tanítani és szerinte ez összeférhetetlen, ezért továbbállt és most HR-esnek tanul. (nem tudom eddig mit tanult).

Első nap bejött és csak annyit mondott, hogy ugye nem baj ha magáz mindenkit. Szerintem majdnem szétkapták a kolléganőim és a főnököm a bongyor fürtjeit. Világosan megmondták neki hogy ne merészelje őket magázni. De hát a kicsifiú otthon is magázza az édesapját. (mondom jó, ezzel nincs baj csak fura)

26 éves még mindig. Csoszog. Fésűt tuti nem ismeri. Csoszog, lassan megy. Mintha mindig azon gondolkodna hogy melyik lába után melyik jön.

Mindig befele húzza az ajtót, pedig kifele nyílik, ami elsőre oké, másodjára is, de hogy egy hét után is.....

Ádám: Segítenétek ketten? Tanúk kellenek a diákszövetkezetes papírhoz.

Mi: pár perc és befejezzük a megbeszélést.

2 perc eltelik....

Ádám: Légyszíves írjátok alá, mert sietnie kell... (bepofátlankodik kettőnk közé és aközé akivel beszélünk - nálam itt búcsúzott el örökre)

....

Ádám 3 perc múlva: De ide a dátumhoz kell írni hogy Budapest nem? De csak Bp-t írjon vagy Budapestet ki kell írni? (te szerencsétlen, anyád biztos megdolgozott érted amikor megszült, te meg ennyit nem tudsz?)

Sajnos 2 és fél hét alatt kapott mindenhez jogosultságot, és mivel papírmentes iroda vagyunk, így ez alatt az idő alatt nem tudott mit csinálni. Nem is csinált. Pedig vizsgákra kellett volna készülnie. Nem. inkább ücsörgött és bámult ki a fejéből, szuszogott és felállt majd leült. Kiment. Kiment vagy egy nap 10x kb 15-20 percekre. Persze mondom, menj csak mert nem tudsz mit csinálni. Sajnáltuk.

Ádám a konyhában felénk a semmiből: De mit kell majd csinálnom?

Mi: Nem tudjuk.

Ádám: De nehéz lesz?

Mi: Nem tudjuk hogy a főnök mit szeretne. De majd jegyzetelj.

Ádám a sügér: Ez jó ötlet.

Röhögök. Ki ez az ember? Most hallott először, hogy írjon le valamit amit tanulnia kell??? 26 éves egyetemista.

Boom. Kap jogsikat mindenhez. Írd be a jelszót kérlek! - hangzik az utasítás a főnöktől. Pillanat! Csak el kell indítanom a gépet (10:30) - szólt a válasz. Amikor megjössz bekapcsolod a géped és belépsz a rendszerekbe mint tegnap, meg azelőtt - szólt főnököm már kicsit erőteljesebben. Röhögök. Sügér. Programok használatát mutogatják neki. Nem megy. Nem használ SHIFT gombot. CapsLockot használ. Jobb kezes. Az egér a billentyűzettől balra van. Ott tologatja. Miért?

Főnök: Fel kéne pörögni! Oké hogy két hétig nem volt rendszer, de most már van és már megmutattuk mit kell csinálni. Kb még 12000 doksi van amit egyeztetni kellene.

- csak 3 adatot kell összenézni és javítani ha eltér -

Ádám: Tudom, már megcsináltam 80-at, csak nem látom át.

Főnök: Mit? Ez az egyik képernyő, ez a másik, ezen ez a rendszer azon az. Összenézed. Nem baj majd jobb lesz.

26 éves. Felnőtt.

Ádám nekem: De ő most akkor nem érti, hogy hogyan van ez a munkaidő, meg szabadság, meg rugalmas munkaidő.

Én: Mondom a munkaidő neked 8-16:40, neked nincs rugalmas munkaidő. Pénteken viszont 15:50 mert a napi plusz 10 perc pénteken jóváíródik

Ádám: De miért?

Én: Diákmunkás vagy, kötött munkaidővel. A szabadságot meg beszéld meg a főnökkel, mert nem én vagyok a kompetens.

Ádám: De, mégis, mert ő nem érzi jól magát....

Ádám másnap nem jött. Megfázott. Mi meg csapatépítőre mentünk aznap szal nem érdekelt.

De jött ez a következő hét. Jaj ne.

Ádám becsoszogott minden nap 8 után valamikor és mindig fel 5 előtt lelépett. Amíg nem volt rendszer elnéztük, de miután már dolgozni kellett volna, legszívesebben odaszögeltem volna a székhez. Mert ha legalább nap közben a helyén lett volna... de nem. Neki fel kell állni legalább 10 percenként mert nem bírja másképp. ANYÁD! Szuszog, fújtat, nyög. Mintha muszáj lenne. Mobilozik de közben leesik a feje, mert annyira fáradt. (mitől? az egész éjszakás faszveréstől? Inkább bele sem gondolok, mert okádnék)

Péntek: Miért megy mindenki haza 4-kor? Mert addig van munkaidő te véglény.Elmondtuk 2-3x minimum. De a HR is tuti.

Eljön a tegnapi nap. Tréningen vagyok a fél csoporttal. Jön az üzenet a betiektől:

ÁDAM FELMONDOTT!!! XD

Indoklás (kapaszkodj):

Ő elfáradt, túlvállalta magát. Azt gondolta magáról, hogy monotonitás tűrő képessége jó, de rájött, hogy ennyire mégsem jó.

És nem bír tanulni munka mellett.

Azt hittem leszakad a pofám.

Főnökkel megbeszélte hogy a héten még jöjjön, legalább addig míg jön a következő diák. Jött ma az info, ő úgy gondolta hogy akkor tegnap kilépett és mától már nem jön.

Baszd meg szerencséd is mert ha ma betoltad volna a pofád, lehet le is rúgom te életképtelen senki.

Azóta nevetség tárgya. Legyen is az ilyen.

(és ezt átéltem, de a 3. történet az elmúlt fél évben erről a korosztályról)

Persze nem általánosítok, mert nem szabad, ellenpélda is van dögivel, de ez ....és ez egy igazi díszpéldány volt. Csak azt nem tudom, hogyan fog ez megélni egyedül. Valószínűleg ki van nyalva a segge otthon. De aztán ki fogja ha kirepül a fészekből? (ha ki fog egyáltalán)

#meh #ádám #hulladék #byeádám

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yasarimel · 9 months

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MUKÁSHAFA 13

18 ; Hikmat ká yih mauqaʻ hai. Jo samajh rakhtá hai, wuh is haiwán ká ʻadad gin le; kyúṉki wuh ádmí ká ʻadad hai; aur us ká ʻadad chha sau chhiyásaṭh hai.

Shalom Masih yeshua men aap saboh ki salamati ho cha sau chhiyasath numeral juban

Yani numbaro ki bhasha jiska ibrani or greec men har lafz ke sath har juban men ahem or apna hi khaas sthan hai kyu ki har ek lafz ko number ke sath value kiya jata hai

To number six gawahi deta hai darshata admi ke badan ko Number six ki tulna ki gai hai admi ke shrir se

Or admi ke sareer ki tulna ki gai hai number 6 se

Hala ke baat ek hi hai,magar ye duno baten ek dusre ki gawahi or tulana men ek dusre ke liye brabar hai

Or ek hai bus juban kar fark hai chha numeral men kehten hai or jism shrir badan hum aam lafzani juabn men kehten hain

Number six ka taluk admi ke sarir se hai kyunki wuh admi ka adad hai

Yani ang hai iske sath hi sanp ki tulna yani tamsil ke taur par jiske mayine yani matlab ek hi hai admi ke shrir ki tulna men ki gai hai

Or number 6 sanp ki tasveer hai yani shrir ki tamsil hai pictography hai

Masih yeshua ne kaha

YÚHANNÁ 3

; 14 Aur jis tarah Músá ne sáṉp ko biyábán meṉ úṉche par chaṛháyá, usí tarah zarúr hai ki Ibn i Ádam bhí úṉche par chaṛháyá jáe;

Ye masih yesu sanp ki tamsil men badan yani jism ki baat kar rahen hain

PAIDÁISH 1

; 26 Phir Ḳhudá ne kahá, ki Ham insán ko apní súrat par apní shabíh kí mánind banáeṉ;

Aur Ḳhudá ne insán ko apní súrat par paidá kiyá, Ḳhudá ki súrat par us ko paidá kiyá; nar o nárí un ko paidá kiyá.

Aur shám húí aur subh húí. So chhaṭá din húá.

PAIDÁISH 3

; 14 Aur Ḳhudáwand Ḳhudá ne sáṉp se kahá, Is liye ki tú ne yih kiyá, tú sab chaupáyoṉ aur dashtí jánwaroṉ meṉ mal‘ún ṭhahrá; tú apne peṭ ke bal chalegá, aur apní ‘umr bhar ḳhák cháṭegá:

17Aur Ádam se us ne kahá, Chúṉki tú ne apní bíwí kí bát mání, aur us daraḳht ká phal kháyá, jis kí bábat maiṉ ne tujhe hukm diyá thá, ki Use na kháná: is liye zamín tere sabab se la‘natí húí; mashaqqat ke sáth tú apní ‘umr bhar us kí paidáwár kháegá; 18aur wuh tere liye káṉṭe aur úṉṭkaṭáre ugáegí; aur tú khet kí sabzí kháegá; 19tú apne muṉh ke pasíne kí roṭí kháegá, jab tak ki zamín meṉ tú phir lauṭ na jáe; is liye ki tú us se nikálá gayá hai:

GINTÍ 11

; 5 Ham ko wuh machhlí yád átí hai, jo ham Misr meṉ muft kháte the: aur háe! wuh khíre, aur wuh ḳharbúze, aur wuh gandane, aur piyáz, aur lahsan:

PAIDÁISH 3

1Aur sáṉp kull dashtí jánwaroṉ se, jin ko Ḳhudáwand Ḳhudá ne banáyá thá, chálák thá. Aur us ne ‘aurat se kahá, Kyá wáqa‘í Ḳhudá ne kahá hai, ki Bág̣ ke kisí daraḳht ká phal tum na kháná? 2‘Aurat ne sáṉp se kahá, ki Bág̣ ke daraḳhtoṉ ká phal to ham kháte haiṉ: 3par jo daraḳht bág ke bích meṉ hai, us ke phal kí bábat Ḳhudá ne kahá hai, ki Tum na to use kháná, aur na chhúná, warna mar jáoge. 4Tab sáṉp ne ‘aurat se kahá, ki Tum hargiz na maroge: 5balki Ḳhudá jántá hai, ki jis din tum use kháoge, tumhárí áṉkheṉ khul jáeṉgí, aur tum Ḳhudá kí mánind nek o bad ke jánnewále ban jáoge.

6‘Aurat ne jo dekhá, ki wuh daraḳht kháne ke liye achchhá, aur áṉkhoṉ ko ḳhushnumá ma‘lúm hotá hai, aur ‘aql baḳhshne ke liye ḳhúb hai, to us ke phal meṉ se liyá, aur kháyá; aur apne shauhar ko bhí diyá, aur us ne kháyá.

1 Kurinthíoṉ 2:16 (URDR55)

Ḳhudáwand kí ʻaql ko kis ne jáná, ki us ko taʻlím de sake?

YÚHANNÁ 8

; 44 Tum apne báp Iblís se ho, aur apne báp kí ḳhwáhishoṉ ko púrá karná cháhte ho. Wuh shurúʻ hí se ḳhúní hai, aur sachcháí par qáim nahíṉ rahá, kyúṉki us meṉ sachcháí hai nahíṉ. Jab wuh jhúṭh boltá hai, to apní hí si kahtá hai; kyúṉki wuh jhúṭhá hai, balki jhúṭh ká báp hai.

PAIDÁISH 3

; 22 Aur Ḳhudáwand Ḳhudá ne kahá, Dekho, insán nek o bad kí pahchán meṉ ham meṉ se ek kí mánind ho gayá:

Iska matlab hai ki khudawand khuda men se hai jo ek nek o bad ki pehcaan unmen men se ek tha

1 KURINTHÍOṈ 8

; 5Agarchi ásmán o zamín meṉ bahút se ḳhudá kahláte haiṉ; (chunáṉchi bahutere ḳhudá aur bahutere ḳhudáwand haiṉ);

Or inhi men hai jiski pehchaan men insaan kisi ek manind ho gaya

Jo bauht sharer hai yani numeral juban men anko ki juban men samjhen to chch sau chasth yani

Or wuh sharir hai

Or humare ruhani asamani baap jism ki rawisho ko jante hain

Koi wuh os khuda yani khudawand ko jane hai jo unhi men

Se ek hai jo bauht shrir hai yani chch chau chichths

Zaboor 139 shrir ki hi yani jism ke haq men gawahi deta

ZABÚR 139

Mír mug̣anní ke liye. Dáúd ká Mazmúr.

1Ai Ḳhudáwand, tú ne mujhe jáṉch liyá aur pahchán liyá.

2Tú merá uṭhná baiṭhná jántá hai:

Tú mere ḳhayál ko dúr se samajh letá hai.

3Tú mere ráste kí aur merí ḳhwábgáh kí chhánbín kartá hai,

Aur merí sab rawishoṉ se wáqif hai.

4Dekh, merí zabán par koí aisí bát nahíṉ

Jise tú, ai Ḳhudáwand, púre taur par na jántá ho.

5Tú ne mujhe áge píchhe se gher rakkhá hai,

Aur terá háth mujh par hai.

6Yih ‘irfán mere liye niháyat ‘ajíb hai:

Yih baland hai, maiṉ is tak pahuṉch nahíṉ saktá.

7Maiṉ terí rúh se bachkar kaháṉ jáúṉ?

Yá terí huzúrí se kidhar bhágúṉ?

Shrir hai jo kehta aa raha hai

8Agar ásmán par chaṛh jáúṉ to tú waháṉ hai;

Agar maiṉ pátál meṉ bistar bichháúṉ, to dekh, tú waháṉ bhí hai.

9Agar maiṉ subh ke par lagákar

Samundar kí intihá meṉ já basúṉ,

10To waháṉ bhí terá háth merí rahnumáí karegá,

Aur terá dahiná háth mujhe sambhálegá.

11Agar maiṉ kahúṉ, ki Yaqínan táríkí mujhe chhipá legí,

Aur merí chároṉ taraf ká ujálá rát ban jáegá,

PAIDÁISH 3

; 22 Aur Ḳhudáwand Ḳhudá ne kahá, Dekho, insán nek o bad kí pahchán meṉ ham meṉ se ek kí mánind ho gayá:

Khudawand khuda ne apne ruh se kyu likhwaya ki wuh hum hi men se ek hai

Likha hai

YÚHANNÁ 1

1Ibtidá meṉ Kalám thá, aur Kalám Ḳhudá ke sáth thá, aur Kalám Ḳhudá thá. 2Yihí ibtidá meṉ Ḳhudá ke sáth thá. 3Sárí chízeṉ us ke wasíle se paidá húíṉ; aur jo kuchh paidá húá hai, us meṉ se koí chíz bhí us ke bagair paidá nahíṉ húí.

MATÍ 4

; 8 Phir Iblís use ek bahut úṉche paháṛ par le gayá, aur dunyá ki sárí badsháhateṉ aur un kí shán o shaukat use dikháí, 9aur us se kahá, ki Agar tú jhukkar mujhe sijḍa kare, to yih sab kuchh tujhe de dúṉgá. 10Yisúʻ ne us se kahá; Ai Shaitán, dúr ho, ḳyúṉki likhá hai, ki Tú Ḳhudáwand apne Ḳhudá ko sijda kar, aur sirf usi kí ʻibádat kar. 11Tab Iblís us ke pás se chalá gayá; aur dekho, firishte ákar us kí ḳhidmat karne lage.

KULUSSÍOṈ 1

; 16 kyúṉki usí meṉ sárí chízeṉ paidá kí gayíṉ, ásmán kí hoṉ, yá zamín kí, dekhí hoṉ, yá andekhí, taḳht hoṉ, yá riyásateṉ, yá hukúmateṉ, yá iḳhtiyárát; sárí chízeṉ usí ke wasíle se, aur usí ke wáste paidá húí haiṉ;

ROMÍOṈ 11

; 36 Kyúṉki usí kí taraf se, aur usí ke wasíle se, aur usí ke liye sárí chízeṉ haiṉ. Us kí tamjíd abad tak hotí rahe. Ámín.

2 KURINTHÍOṈ 4

; 7 Lekin hamáre pás yih ḳhazána miṭṭí ke bartanoṉ meṉ rakkhá hai, táki yih hadd se ziyáda qudrat hamárí taraf se nahíṉ, balki Ḳhudá kí taraf se maʻlúm ho.

PAIDÁISH 1

1Ḳhudá ne ibtidá meṉ zamín o ásmán ko paidá kiyá.

PAIDÁISH 2

; 7 Aur Ḳhudáwand Ḳhudá ne zamín kí miṭṭí se insán ko banáyá,

PAIDÁISH 3

MATÍ 13

;18 Pas bonewále kí tamsíl suno. 19Jab koí bádsháhat ká kalám suntá hai, aur samajhtá nahíṉ, to jo us ke dil meṉ boyá gayá thá, use wuh sharír ákar chhín le játá hai. Yih wuh hai, jo ráh ke kanáre boyá gayá thá.

LÚQÁ 8

; 12 Ráh ke kanáre ke wuh haiṉ jinhoṉ ne suná; baʻd us ke Iblís ákar kalám ko un ke dil se chhín le játá hai, aisá na ho ki ímán lákar naját páeṉ.

MARQUS 4

;15 Jo ráh ke kanáre haiṉ, jaháṉ ki kalám boyá játá hai, yíh wuh haiṉ, ki jab unhoṉ ne suná, to Shaitán fiʼlfaur ákar us kalám ko jo un meṉ boyá gayá thá, uṭhá le játá hai.

AHBÁR 23

1Aur Ḳhudáwand ne Músá se kahá, ki 2Baní Isráíl se kah, ki Ḳhudáwand kí ‘ídeṉ, jin ká tum ko muqaddas majma‘oṉ ke liye i‘lán dená hogá, merí wuh ‘ídeṉ yih haiṉ. 3Chha din kám káj kiyá jáe,

1 KURINTHÍOṈ 15

; 45 Chunáṉchi likhá bhí hai, ki Pahlá ádmí, yaʻní Ádam, zinda nafs baná.’

47 Pahlá ádmí zamín se, yaʻní ḳhákí, thá: yani numerical number men isi baar ko samjhe chche tha

Kyu ki wuh bnaya bhi chate din tha

ZABÚR 1

PAHLÍ KITÁB

1Mubárak hai wuh ádmí jo sharíroṉ kí saláh par nahíṉ chaltá,

3Wuh us daraḳht kí mánind hogá,

Kalam ne admi ko Darkhat ki manind theraya

or aadam ko hukam diya

PAIDÁISH 2

; 17 lekin nek o bad kí pahchán ke daraḳht ká kabhí na kháná: kyúṉki jis roz tú ne us meṉ se kháyá, tú mará.

Kisi dusre admi ka kalam mat sunna jo tum men neki or badi ke kalam ka baaz

Deta hai

2 KURINTHÍOṈ 3

; kyúṉki lafz már ḍálte haiṉ,

kyúṉki jis roz tú ne us meṉ se kháyá, tú mará.

MATÍ 7

; 17 Isi tarah har ek achchhá daraḳht achchhá phal látá hai, aur burá daraḳht burá phal látá hai. 18Achchhá daraḳht burá phal nahíṉ lá saktá, na burá daraḳht achchhá phal lá saktá hai.

ZABÚR 1

PAHLÍ KITÁB

1Mubárak hai wuh ádmí jo sharíroṉ kí saláh par nahíṉ chaltá,

1 SALÁTÍN 13

; 11 Aur Baitel meṉ ek buḍḍhá nabí rahtá thá; so us ke beṭoṉ meṉ se ek ne ákar wuh sab kám jo us mard i Ḳhudá ne us roz Baitel meṉ kiye use batáe: aur jo báteṉ us ne bádsháh se kahí thíṉ, un ko bhí apne báp se bayán kiyá. 12Aur un ke báp ne un se kahá, Wuh kis ráh se gayá? Us ke beṭoṉ ne dekh liyá thá, ki wuh mard i Ḳhudá jo Yahúdáh se áyá thá, kis ráh se gayá hai. 13So us ne apne beṭoṉ se kahá, Mere liye gadhe par zín kas do. Pas unhoṉ ne us ke liye gadhe par zín kas diyá: aur wuh us par sawár húá, 14aur us mard i Ḳhudá ke píchhe chalá; aur use balút ke ek daraḳht ke níche baiṭhe páyá. Tab us ne us se kahá, Kyá tú wuhí mard i Ḳhudá hai jo Yahúdáh se áyá thá? Us ne kahá, Háṉ. 15Tab us ne us se kahá, Mere sáth ghar chal, aur roṭí khá. 16Us ne kahá, Maiṉ tere sáth lauṭ nahíṉ saktá, aur na tere ghar já saktá húṉ, aur maiṉ tere sáth is jagah na roṭí kháúṉ, na pání píúṉ: 17kyúṉki Ḳhudáwand ká mujh ko yúṉ hukm húá hai, ki Tú waháṉ na roṭí kháná, na pání píná, aur na us ráste se hokar lauṭná, jis se tú jáe. 18Tab us ne us se kahá, Maiṉ bhí terí tarah nabí húṉ; aur Ḳhudáwand ke hukm se ek firishte ne mujh se yih kahá, ki Use apne sáth apne ghar meṉ lauṭákar le á, táki wuh roṭí kháe aur pání piye. Lekin us ne us se jhúṭh kahá. 19So wuh us ke sáth lauṭ gayá, aur us ke ghar meṉ roṭí kháí, aur pání piyá. 20Aur jab wuh dastarḳhwán par baiṭhe the, to Ḳhudáwand ká kalám us nabí par jo use lauṭá láyá thá názil húá: 21aur us ne us mard i Ḳhudá se jo Yahúdáh se áyá thá chillákar kahá, Ḳhudáwand yúṉ farmátá hai, Is liye ki tú ne Ḳhudáwand ke kalám se náfarmání kí, aur us hukm ko nahíṉ máná jo Ḳhudáwand tere Ḳhudá ne tujhe diyá thá; 22balki tú lauṭ áyá, aur tú ne usí jagah, jis kí bábat Ḳhudáwand ne tujhe farmáyá thá, ki Na roṭí kháná, na pání píná, roṭí bhí kháí, aur pání bhí piyá; so terí lásh tere bápdádá kí qabr tak nahíṉ pahuṉchegí. 23Aur jab wuh roṭí khá chuká aur pání pí chuká, to us ne us ke liye, ya‘ní us nabí ke liye jise wuh lauṭá láyá thá, gadhe par zín kas diyá. 24Aur jab wuh rawána húá, to ráh meṉ use ek sher milá jis ne use már ḍálá: so us kí lásh ráh meṉ paṛí rahí, aur gadhá us ke pás khaṛá rahá, aur sher bhí us lásh ke pás khaṛá rahá. 25Aur log udhar se guzre aur dekhá, ki lásh ráh meṉ paṛí hai, aur sher lásh ke pás khaṛá hai; so unhoṉ ne us shahr meṉ, jaháṉ wuh buḍḍhá nabí rahtá thá, yih batáyá. 26Aur jab us nabí ne jo use ráh se lauṭá láyá thá yih suná to kahá, Yih wuhí mard i Ḳhudá hai jis ne Ḳhudáwand ke kalám kí náfarmání kí: isí liye Ḳhudáwand ne us ko sher ke hawále kar diyá, aur us ne Ḳhudáwand ke us suḳhan ke mutábiq jo us ne us se kahá thá use pháṛá aur már ḍálá

1 KURINTHÍOṈ 15

; 33 Fareb na kháo: burí suhbateṉ achchhí ʻádatoṉ ko bigáṛ detí haiṉ.

MATÍ 7

1 YÚHANNÁ 4

1 Ai ʻazízo, har ek rúh ká yaqín na karo, balki rúhoṉ ko ázmáo, ki wuh Ḳhudá kí taraf se haiṉ yá nahíṉ;

1 KURINTHÍOṈ 8

; 5Agarchi ásmán o zamín meṉ bahút se ḳhudá kahláte haiṉ; (chunáṉchi bahutere ḳhudá aur bahutere ḳhudáwand haiṉ);

Or inhi men se to hai jiski pehchaan men insaan kisi ek manind ho gaya tha chch sau chasths

AMSÁL 13

; 2 Ádmí apne kalám ke phal se achchhá kháegá:

AMSÁL 18

; 20 Ádmí ká peṭ us ke muṉh ke phal se bhartá hai,

Aur wuh apne laboṉ kí paidáwár se ser hotá hai.

21Maut aur zindagí zabán ke qábú meṉ haiṉ,

Aur jo use dost rakhte haiṉ us ká phal kháte haiṉ.

GALATÍOṈ 5

; 19 Ab jism ke kám to záhir haiṉ, yaʻní harámkárí, nápákí, shahwatparastí, 20butparastí, jádúgarí, ʻadáwateṉ, jhagṛá, hasad, gussa, tafriqe, judáíáṉ, bidʻateṉ, 21bugz, nashebází, náchrang, aur âur in kí mánind: in kí bábat tumheṉ pahle se kahe detá húṉ, jaisá ki peshtar jatá chuká húṉ, ki aise kám karnewále Ḳhudá kí bádsháhat ke wáris na hoṉge

MUKÁSHAFA 13

; 15 Aur use us haiwán ke but meṉ rúh phúṉkne ká iḳhtiyár diyá gayá, táki wuh haiwán ká but bole bhí, aur jitne log us haiwán ke but kí parastish na kareṉ, un ko qatl bhí karáe

ROMÍOṈ 5

; 14 Táham Ádam se lekar Músá tak maut ne un par bhí bádsháhí kí, jinhoṉ ne us Ádam kí náfarmání kí tarah, jo ánewále ká misl thá, gunáh na kiyá thá. 15Lekin qusúr ká jo hál hai, wuh fazl kí niʻmat ká nahíṉ. Kyúṉki jab ek shaḳhs ke qusúr se bahut se ádmí mar gaye, to Ḳhudá ká fazl aur us kí jo baḳhshish ek hí ádmí, yaʻní Yisúʻ Masíh ke fazl se paidá húí, bahut se ádmíoṉ par zarúr hí ifrát se názil húí.

1 KURINTHÍOṈ 15

; 45 Chunáṉchi likhá bhí hai, ki Pahlá ádmí, yaʻní Ádam, zinda nafs baná. Pichhlá Ádam zindagí baḳhshnewálí rúh baná.

Numeral men pehla admi chcha sau chasths se chche bana

Magar pichchla aadam yani masih yesu numerical 999

Yani jaise unmen se ek manind pehla aadam hua

Ab jo murdo men se je utha yani ruh numeral anko ki juaban

999

Uski surat par humen 9 hunna yani ruhani

Matlab ruhani numeral juban men anko ki bhasha 9

1 KURINTHÍOṈ 15

; 48 Jaisá wuh ḳhákí thá, waise hí âur ḳhákí bhí haiṉ; aur jaisá wuh ásmání hai, waise hi âur ásmání bhí haiṉ.

1 KURINTHÍOṈ 15

; 46 Lekin rúhání pahle na thá, balki nafsání thá; is ke baʻd rúhání húá. 47Pahlá ádmí zamín se, yaʻní ḳhákí, thá: dúsrá ádmí ásmání hai. 48Jaisá wuh ḳhákí thá, waise hí âur ḳhákí bhí haiṉ; aur jaisá wuh ásmání hai, waise hi âur ásmání bhí haiṉ. 49Aur jis tarah ham is ḳhákí kí súrat par húe, usí tarah us ásmání kí súrat par bhí hoṉge.

ROMÍOṈ 8

; 9 Lekin tum jismání nahíṉ, balki rúhání ho, basharte ki Ḳhudá kí Rúh tum meṉ basí húí hai.

Numeral juban men anko ki bhasha men tum jismani nhi mtlab hum ab chau se chasth men se number 6 nhi

Ab ruhani hai matlab nau sau ninaynawein

Mtlb numeral juban men ankho ki bhasha men number nau hai yani ruhani

GALATÍOṈ 5

; 22 Magar Rúh ká phal mahabbat, ḳhushí, itmínán, tahammul, mihrbá-ní, nekí, ímándárí, 23hilm, parhezgárí hai:

PAIDÁISH 3

; 15 aur maiṉ tere aur ‘aurat ke darmiyán aur terí nasl aur ‘aurat kí nasl ke darmiyán ‘adáwat ḍálúṉgá; wuh tere sir ko kuchlegá, aur tú us kí eṛí par káṭegá.

9 Aur Ḳhudáwand Ḳhudá ne bág̣ ke bích meṉ nek o bad kí pahchán ká daraḳht bhí lagáyá.

ROMÍOṈ 5

; 2 0 Aur bích meṉ sharíʻat á maujúd húí, táki qusúr ziyáda ho jáe;

PAIDÁISH 2

; 17 lekin nek o bad kí pahchán ke daraḳht ká kabhí na kháná: kyúṉki jis roz tú ne us meṉ se kháyá, tú mará.

PAIDÁISH 3

; 4 Tab sáṉp ne ‘aurat se kahá, ki Tum hargiz na maroge: 5balki Ḳhudá jántá hai, ki jis din tum use kháoge, tumhárí áṉkheṉ khul jáeṉgí, aur tum Ḳhudá kí mánind nek o bad ke jánnewále ban jáoge.

ROMÍOṈ 7

; 7 Balkí bagair sharíʻat ke maiṉ gunáh ko na pahchántá;

YÚHANNÁ 1; 17 Is liye ki sharíʻat to Músá kí maʻrifat dí gayí;

1 KURINTHÍOṈ 15

; 56 Maut ká ḍank gunáh hai; aur gunáh ká zor sharíʻat hai:

Ruh or sachchai ki madad se aap samjh pa rahen hunge

Ki maut ka dank agar gunah hai,, maut hi to wuh sanp hain

Shariat or hukam ke wasile fasata hai or os

Maut ke sanp ko jahan se zor hasil huta hai wuh hai

Shara yani hukam isiliye khuda ne kaha

masalan, agar sharíʻat yih na kahtí, ki Tú lálach na kar, to maiṉ lálach ko na jántá: 8magar gunáh ne mauqaʻ pákar, hukm ke zaríʻe se mujh meṉ har tarah ká lálach paidá kar díyá: kyúṉki sharíʻat ke bagair gunáh murda hai.

11kyúṉki gunáh ne mauqaʻ pákar, hukm ke zaríʻe se mujhe bahkáyá, aur usí ke zaríʻe se mujhe már bhí ḍálá.

YAHUDÁH 1

; 9 Lekin muqarrab firishte Míkáíl ne Músá kí lásh kí bábat Iblís se bahs o takrár karte waqt, laʻn taʻn ke sáth us par nálish karne kí jurʼat na kí, balki yih kahá, ki Ḳhudáwand tujhe malámat kare

Tabi tu shaitan musa ki luth ke liye lara kyu ki musa ki sharaiay yani 10 hukam yani nek o badi ka darkht ke wasile se hi

To shaitan muqa pakar har tarah ka lalach yani gunah paida paida karta hai

: kyúṉki sharíʻat ke bagair gunáh murda hai

1 KURINTHÍOṈ 15

; 56 Maut ká ḍank gunáh hai; aur gunáh ká zor sharíʻat hai:

PAIDÁISH 3

; 15 aur maiṉ tere aur ‘aurat ke darmiyán aur terí nasl aur ‘aurat kí nasl ke darmiyán ‘adáwat ḍálúṉgá; wuh tere sir ko kuchlegá, aur tú us kí eṛí par káṭegá.

YÚHANNÁ 3

; 14 Aur jis tarah Músá ne sáṉp ko biyábán meṉ úṉche par chaṛháyá, usí tarah zarúr hai ki Ibn i Ádam bhí úṉche par chaṛháyá jáe;

ROMÍOṈ 7

1Ai bháiyo, kyá tum nahíṉ jánte, (maiṉ un se kahtá húṉ jo sharíʻat se wáqif haiṉ,) ki jab tak ádmí jítá hai, usí waqt tak sharíʻat us par iḳhtiyár rakhtí hai?

4 Pas ai mere bháiyo, tum bhí Masíh ke badan ke wasíle se sharíʻat ke iʻtibár se is liye murda ban gaye, ki us dúsre ke ho jáo, jo murdoṉ meṉ se jiláyá gayá, táki ham sab Ḳhudá ke liye phal paidá kareṉ.

ROMÍOṈ 8

; 2 Kyúṉki zindagí kí Rúh kí sharíʻat ne, Masíh Yisúʻ meṉ, mujhe gunáh aur maut kí shariʻat se ázád kar diyá. Yani musa ke das hukm se azaad kiya

GALATÍOṈ 3

; 26 Kyúṉki tum sab us ímán ke wasíle se jo Masíh Yisúʻ meṉ hai, Ḳhudá ke farzand ho. 27Aur tum sab jitnoṉ ne Masíh meṉ shámil hone ká baptisma liyá Masíh ko pahin liyá.

ROMÍOṈ 6

; 14 Is liye ki gunáh ká tum par iḳhtiyár na hogá, kyúṉki tum sharíʻat ke mátaht nahíṉ, balki fazl ke mátaht ho.

2 KURINTHÍOṈ 5

; 17 Is liye agar koí Masíh meṉ hai, to wuh nayá maḳhlúq hai: purání chízeṉ játí rahíṉ; dekho, wuh nayí ho gayíṉ. 18Aur sab chízeṉ Ḳhudá kí taraf se haiṉ, jis ne Masíh ke wasíle se apne sáth hamárá mel miláp kar liyá, aur mel miláp kí ḳhidmat hamáre supurd kí;

Galatíoṉ 4:22 (URDR55)

Yih likhá hai, ki Ibráhím ke do beṭe the; ek lauṉḍí se, dúsrá ázád se.

Galatíoṉ 4:31 (URDR55)

Pas, ai bháiyo, ham lauṉḍí ke farzand nahíṉ, balki ázád ke haiṉ.

Galatíoṉ 4:23 (URDR55)

Magar lauṉḍí ká laṛká jismání taur par, aur ázád ká laṛká waʻde ke sabab se paidá húá.

Romíoṉ 6:6 (URDR55)

Chunáṉchi ham jánte haiṉ, ki hamárí purání insáníyat us ke sáth is liye salíb dí gayí, ki gunáh ká badan bekár ho jáe, táki ham áge ko gunáh kí gulámí meṉ na raheṉ.

Romíoṉ 8:2 (URDR55)

Kyúṉki zindagí kí Rúh kí sharíʻat ne, Masíh Yisúʻ meṉ, mujhe gunáh aur maut kí shariʻat se ázád kar diyá.

YÚHANNÁ 1

; 16 Kyúṉki us kí maʻmúrí meṉ se ham sab ne páyá, yaʻní fazl par fazl. 17Is liye ki sharíʻat to Músá kí maʻrifat dí gayí; magar fazl aur sachcháí Yisúʻ Masíh kí maʻrífat pahuṉchi.

Galatíoṉ 5:1 (URDR55)

Masíh ne hameṉ ázád rahne ke liye ázád kiyá hai. Pas qáim raho, aur dobára gulámí ke júe meṉ na juto.

Yúhanná 8:36 (URDR55)

Pas agar Beṭá tumheṉ ázád karegá, to tum wáqaʻí ázád hoge.

Yúhanná 8:32 (URDR55)

aur sachcháí se wáqif hoge, aur sachcháí tum ko ázád karegí.

YÚHANNÁ 4

; 24 Ḳhudá rúh hai,

1 YÚHANNÁ 5

; 7aur jo gawáhí detá hai, wuh Rúh hai, kyúṉki Rúh sachcháí hai.

YÚHANNÁ 16

; 13 Lekin jab wuh, yaʻní Sachcháí kí Rúh, áegí, to tum ko tamám sachcháí kí ráh dikháegí:

#chche sau chayasath #666 #999

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