Video Library


once again readers wanted a place to leave links to videos..start adding!

my contribution is one of my favorite 9/11 videos:


~ by seeker401 on May 3, 2018.

80 Responses to “Video Library”

  1. Hands down one of the best videos on the subject of the technological bubble were all being farmed in…

  2. what’s yer theory Seek??

    maybe they lost balance in the midst of the might

  3. ..Night i mean

  4. Trump let everybody know he is not a believer. He rejects the Lord Jesus Christ:

  5. How Big Oil Conquered the World

    The Rothschild Family – Puppet Masters – World’s Only Trillionaires – Full Documentary

  6. The International Banking Cartel – Part I

    The International Banking Cartel – Part III

    True tale of World Bank IMF and BIS

  7. Antony Sutton The Best Enemies Money Can Buy (1980), Soviet Russia and Nazi Germany

    Antony C. Sutton – Psychotronic Weapons and Behavior Modification

  8. Catherine Austin Fitts
    Government Missing Over 21 Trillion, Massive Pension Scam, Catherine Austin Fitts (1 of 2)

    Part 2 of 2

  9. Thunderbolts of the Gods | Official Movie

  10. Trump Has Been Planning This for 35 Years

    • Minus the predictive programming it’s a great video.

    • “Trump Has Been Planning This for 35 Years”

      The course to implement, officially and publicly, the new world order, Trump has not planned, this comes from far away, Trup works for the same boss as Obama, and the previous presidents we have all seen on television. All of them have sworn in the shade and sold their soul to the lord of darkness

      • I agree rosario7, You have to be ‘one of them’ to be (s)elected to office, there’s no doubt in my mind. They ALL work for the same cabal, ALL have different ‘roles’ to play in the theater of fraud and deception.

        • “They ALL work for the same cabal, ALL have different ‘roles’ to play in the theater of fraud and deception.”
          and in addition, all of them participate in rapes and crimes, and many know it, but most do not even imagine it.

  11. I’m pretty sure this was always a plan, and IF the Uranium (One) went to North Korea, it is more than likely for ‘energy’ and not weapons, but in order to keep the fear factor moving along, that is their story and they are sticking to it. IF anyone goes down for this ‘treason’ I would be shocked, but IF all of this is true…and we know the Clinton Global Initiative was a huge washing machine, to quote a wise man – they should handcuff the bast****s!

    T.P.H Mega Meme Drop Slow Version [By Demand]

  12. It does not get any clearer. Good message from Scripture, step by step, titled: “A Counterfeit Temple; A Counterfeit Israel”:

  13. Critical Message to the USA ~ The Panama Deception

    Some Good Comments Below the Video

  14. This documentary is showing some aspects of the major role of jewish merchants in (not only) african slavetrade.

    Jews played a major role even in the capturing of african children, women and men.

    An excerpt of a description of Dr. David Duke:

    According to a report in the Jewish Telegraphic Agency (JTA) and the Jewish Journal, the book will “remind[ing] Dutch Jews of their ancestors’ deep involvement in the slave trade.”

    Written by Rabbi Lody van de Kamp, the book was sparked off by the ongoing controversy over an old Dutch Christmas tradition known as “Zwarte Piet” (Black Pete)—a mischievous character who accompanies the Dutch version of Father Christmas around Holland as his assistant.
    Even though Zwarte Piet is actually supposed to be an elfish character whose black face is the result of his working in a coal mine, black activists in the Netherlands have claimed that it is in reality a racial parody of black people (which it is not).

    Nonetheless, Rabbi Van de Kamp has joined the chorus calling for the abolition of Zwarte Piet, and at the same time, revealed that the Dutch Jewish community also has a Zwarte Piet tradition of its own, called “Hanukklaas.”
    The article in the Jewish Journal is titled “How culpable were Dutch Jews in the slave trade?” and says that Rabbi Van de Kamp criticized the Zwarte Piet tradition on Republiek Allochtonie, a black news-and-opinion website based in the Netherlands.

    On that site, Rabbi Van der Kamp wrote that the “portrayal of ‘Peter the slave’ dates back to a period when we as citizens did not meet the social criteria that bind us today.
    “Speaking out against Black Pete is part of my social mission, an effort that extends to reminding Dutch Jews of their ancestors’ deep involvement in the slave trade,” the article continued.
    Referring to his new book on the Jewish role in the African slave trade, Rabbi van der Kamp said that “Money was earned by Jewish communities in South America, partly through slavery, and went to Holland, where Jewish bankers handled it.”

    In researching the book, Rabbi Van de Kamp said he discovered data that shocked him.
    “In one area of what used to be Dutch Guyana, 40 Jewish-owned plantations were home to a total population of at least 5,000 slaves,” he says.

    “Known as the Jodensavanne, or Jewish Savannah, the area had a Jewish community of several hundred before its destruction in a slave uprising in 1832. Nearly all of them immigrated to Holland, bringing their accumulated wealth with them.
    “Some of that wealth was on display last year in the cellar of Amsterdam’s Portuguese Synagogue, part of an exhibition celebrating the riches of the synagogue’s immigrant founders.”

    Rabbi Van de Kamp says the exhibition sparked his interest in the Dutch Jewish role in slavery, which, he says, was “robust.”
    According to research, on the Caribbean island of Curacao, Dutch Jews may have accounted for the resale of at least 15,000 slaves landed by Dutch transatlantic traders, according to Seymour Drescher, a historian at the University of Pittsburgh.

    Jews were so influential in those colonies that slave auctions scheduled to take place on Jewish holidays often were postponed, according to Marc Lee Raphael, a professor of Judaic studies at the College of William & Mary.

  15. So, aside from the flat earth debate, this guy has some good visuals in his videos
    especially the serpent chapel Lots of symbolism caught in the freemason/jesuit/ vid as well

  16. Love the VISUALS in his videos.

    The Town Of Pérouges


  18. What They Don’t Teach You About the Most Famous Scientists

  19. Psychiatry in the Military: The Hidden Enemy

  20. The Even Older Plan for World Gov’t You’ve Never Heard Of

  21. Leaked Hidden Twilight Zone Episode 🙂

  22. Pastor and Professor Peter Jones is always very thorough:

  23. Jim Marrs Our Occulted History

  24. Preparing us for the ‘end of the world’ as we knew it??

    • what actual movie is that from?

      • Sorry Seek, I’m really not sure but it looks like the motherlode of doom, and a lot of predictive programming in the movies later in the video he talks about an EMP, Israel and China’s 5G and other news reports etc….




    (great video library by an youtuber called “Proper Gander”)

  28. Hidden History of the European Dark Ages – ROBERT SEPEHR

  29. Ancient GENOCIDE Of Chinese Africans In China

  30. Vatican Insider Exposes Anunnaki is Illuminati Direct Translations from Old Testament Deciphered

    G.Clark discusses pretty much every subject we discuss at FTM…from CERN to gold, from Enki&Osiris to Georgia guidestones…etc,etc…really interesting perspective.

  31. Help me figure this out please Just two heads of the same enemy? Another jewinsuit operation? I know it’s definitely a tavistock LIKE operation, but I also think it has more to do with the deep state jewsinsuits and their assassins for the vatican. Both sides of the eagle = communism / fascism ?? with all roads still leading back to the jewish roman vatican?

    • batman starts off looking a bit like the Caduceus
      (symbol with a short staff entwined by two serpents, sometimes surmounted by wings while the Rod of Asclepius is the one with a single snake.)

      LIKE the staff of the pope

      found this article below here at this link (medical journal info)

      The story of this medical symbol started way back in 1400 BC, travelled through time, has undergone many changes, misconceptions and has finally reached the present state. Here we have tried to give you a glimpse of how it has evolved over time, what it actually means, what have we interpreted and what can we learn from it.

      KEY WORDS: Caduceus, rod of asclepius, medical symbol
      There are certain things that will not be taught in medical schools, and it is usually learnt out of our own interests. The Caduceus is one of them. Being in the medical profession for so many years, have we ever thought what that symbol that we wear on our coats, print on our prescription pads and textbooks, stand for? So let us get reminded of some of the long forgotten facts in medicine. The worthiness of the medical symbol has been debated for a long time.[1] If you observe closely there are two symbols that are used to represent medicine as seen in Figure 1.[2] One is the Caduceus, and the other is the Rod of Asclepius. Caduceus is a symbol with a short staff entwined by two serpents, sometimes surmounted by wings while the Rod of Asclepius is the one with a single snake.[3] The similarity between both these symbols is the snake.

      An external file that holds a picture, illustration, etc.
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      Figure 1
      Left side image is the Rod of Asclepius while the right side image is the caduceus

      Go to:
      Why A Snake?
      Have you ever wondered why is a snake, which is a symbol of destruction[4] used ironically as a symbol of healing? Well, the answer lies deep sown in history when Moses, around 1400 BC, used the bronze serpent erected on the pole to cure the people who were bitten by snakes.[5] The other reasons why serpent has been used is the shedding of the skin that indicated longevity and immortality. The snake’s ability to change from a lethargic stage to one of rapid activity symbolized the power to convalesce from an illness.[2] Charas and Martyn (1673) subjected the viper[6] to innumerable experimental investigations and concluded they were valuable remedies for itch, erysipelas, measles, smallpox, leprosy and were a valuable adjunct to the production of a beautiful skin.[6] Hence, the snake has been a powerful symbol of healing itself.[7]

      The snake mentioned in the symbol is an Aesculapian snake which belongs to the family Colubridae. Its zoological name Elaphe longissima. Smooth, glossy, and slender, the snake has a uniformly brown back with a streak of darker color behind the eyes. The snake’s belly is yellowish or whitish and has ridged scales that catch easily on rough surfaces[8] (like that of a pole or staff).

      Go to:
      Which of These?
      The confusion starts with the use of Caduceus and Rod of Asclepius. The Caduceus is a symbol of Hermes or Mercury in Greek and Roman mythology. Caduceus symbol is identified with thieves, merchants, and messengers, and Mercury is said to be a patron of thieves and outlaws, not a desirable protector of physicians.[8] The symbol originated when Mercury once attempted to stop a fight between two snakes by throwing his rod at them, whereupon they twined themselves around the rod, and the symbol was born.[2,8,9] The Rod of Asclepius belongs to Aesculapius, who was the revered Greek god of healing.

      Go to:
      When Did We Get it Wrong?
      The modern use of staff of Aesculapius started when The American Medical Association had the staff of Aesculapius as its symbol in 1910. The Royal Army Medical Corp, French Military Service, and other medical organizations had done the same. Even today the World Health Organization, Medical Council of India symbols have the staff of Aesculapius in them. US Army Medical Corps, the Public Health Service, and the US Marine Hospital however use the Caduceus largely as a result of the adoption of the Caduceus as its insignia by the US Army Medical Corps in 1902.[10] Thus, it symbolizes administrative emblem, implying neutral and noncombatant status.[11]

      Go to:
      How Many of Us Really Know the Truth?
      In 1990, a survey was done in the US and it was found that 62% of the professional associations used the Rod of Aesculapius while 37% used the Caduceus and 76% of commercial organizations used the Caduceus.[12]

      Go to:
      Can It Be Related to A Disease?
      Does any disease that can be treated by a stick come to your mind? Yes, it is none other than Dracunculus medinensis the guinea worm. This is potentially a disease that can be treated with the stick that was also one of the reasons why the medical symbol originated.[13]

      Go to:
      The use of the symbol is very ironical as how can destructive creatures used to represent a healing purpose. The answer lies in the snakes characters of, skin shedding representing immortal life, sudden change in activity emphasizing transit from sickness to cure, early use in the bible, and most important of all it was used by Asclepius who is the god of healing.

      • and this one too

        The caduceus is the popular symbol of medicine. However, premier health organizations and regulatory bodies such as the World Health Organization and the Medical Council of India use a different symbol- the rod of Asclepius in their logo. There is an increasing awareness and recognition that the caduceus is a false symbol and has no historical substantiation as an emblem of medicine. Many academic and health institutions in the western hemisphere have changed their logo as a consequence. There are other symbols of medicine which are similarly misunderstood.

        The purpose of the study is to assess the knowledge of common medical symbols among doctors and medical students.

        Three hundred doctors and medical students were assessed on their knowledge about the Rx symbol, the Red Cross emblem and the true representative emblem of medicine. Logos and emblems of elite medical colleges and medical associations were also studied.

        Only 6% of doctors were aware that the Rod of Asclepius is the true symbol of healing. Knowledge of the significance of the Rx symbol and the origin of the Red Cross emblem was 55% and 39 %.

        There is very little awareness about the rod of Asclepius and most institutions have adopted a logo based on the caduceus. Awareness of the true origins and the symbolism of the emblems is lacking in the medical fraternity.

        Medical Symbols in Practice: Myths vs Reality.

        or this one

        everything seems to have an evil ‘twin’ eh??
        Duality… / white good / evil etc…

      • Did Moses make a serpent or a saraph ?

        God told him to make for himself a שָׂרָף (saraph) (saraph, “burning one”) and put it on a standard.

        Moses made a נְחַשׁ נְחֹשֶׁת (nechash nechosheth) (nechash nechosheth, “bronze serpent”) and set it on a standard, and all who looked at it lived (Num 21:7–9).


        A seraph (/ˈsɛrəf/, “the burning one”; pl. seraphs or seraphim /ˈsɛrəfɪm/, in the King James Version also seraphims (plural); Hebrew: שָׂרָף śārāf, plural שְׂרָפִים śərāfîm; Latin: seraphim and seraphin (plural), also seraphus (-i, m.);[1] Greek: σεραφείμ serapheím Arabic: مشرفين Musharifin[2]) is a type of celestial or heavenly being originating in Ancient Judaism. It plays a role in Christianity, Judaism and Islam.[3] The singular “seraph” is a back-formation from the plural “seraphim”, whereas in Hebrew the singular is “saraph”.[4]

        Tradition places seraphim in the highest rank in Christian angelology and in the fifth rank of ten in the Jewish angelic hierarchy. A seminal passage in the Book of Isaiah (Isaiah 6:1-8) used the term to describe six-winged beings that fly around the Throne of God crying “holy, holy, holy”. This throne scene, with its triple invocation of holiness (a formula that came to be known as the Trisagion), profoundly influenced subsequent theology, literature and art. Its influence is frequently seen in works depicting angels, heaven and apotheosis. Seraphim are mentioned as celestial beings in an influential Hellenistic work, the Book of Enoch, and the Book of Revelation.

        And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15 that whosoever believeth in him should not perish, but have eternal life. John 3:14 KJV

        Are we to believe John was comparing the Messiah to a serpent ??

        That’s exactly what the Masoretes would have us believe .. the KJV is based upon the Masoretic text ..

        And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. Numbers 21:9

        God told him to make for himself a שָׂרָף (saraph) (saraph, “burning one”) and put it on a standard

        Phillips, E. A. (2016). Serpent. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

      • SERAPHIM (שׂרפים, srpym; “burning ones”). The six-winged heavenly beings that carry the live coals and guard the throne of Yahweh in Isa 6:2.

        Biblical Relevance
        The word seraphim appears seven times in the Hebrew Bible (Num 21:6, 8; Deut 8:15; Isa 6:2, 6; 14:29; 30:6). Of those occurrences, two key English renderings include the plural seraphim (based on the transliteration of the Hebrew; e.g., Isa 6:2), and “flying/fiery serpents” (based on the translation of the Hebrew; e.g., Isa 30:6). These differences date to translation decisions made in the Septuagint and Vulgate—some occurrences of the term were transliterated, while others were translated into Greek/Latin (Massine, “Repaint the Sistine Chapel,” 32, referencing research from Provençal, “Regarding the Noun שׂרף, srp; in the Hebrew Bible,” 371–79). The term seraphim also appears in the Great Isaiah Scroll of the Dead Sea Scrolls at the appropriate places in Isaiah (1QIsaa; Isa 6:2, 6; 14:29; 30:6), meaning that there is no textual variant here.
        Isaiah’s description of the seraphim reads: “Seraphs were standing above him [Yahweh of hosts]. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And the one called to the other and said, ‘Holy, holy, holy is Yahweh of hosts! The whole earth is full of his glory’ ” (Isa 6:2–3).

        Ancient Near Eastern Parallels and Symbolism
        The attributes of the seraphim described in Isaiah point to possible ancient Near Eastern comparisons. When explaining the ancient background of seraphim, Mettinger notes, “While some scholars have hinted that the seven thunders of Baal and his lightning bolts or their iconography might provide illuminating parallels … there is now an emerging consensus that the Egyptian uraeus serpent is the original source of the seraphim motif” (Mettinger, “Seraphim,” 743). The seraphim may have been thought of as divine-like serpents—this possibility is rooted in cultural and linguistic carryover between the Israelite imagery and the ancient Egyptian concept of uraeus cobras. The connotation of wings connected with seraphim would come from cobras’ wing-like hoods; there are also links between snakes and the Egyptian falcon god Horus, and sun god, Ra (all of which were associated with the pharaohs; see Mettinger, “Seraphim,” 743). Massine also notes that “Egypt [and] parts of the Middle East … are home to cobras that spit poison at their enemies—causing intense, searing pain. This description fits the Old Testament occurrences of saraph” (the singular; e.g., Num 21:6, 8; Massine, “Repaint the Sistine,” 40). Thus, the cobra imagery may explain both the singular saraph and the plural seraphim used in the Old Testament.
        The fire-like connotation affiliated with the seraphim, which may come from the verbal form of שׂרף (srp) (often meaning “to burn”), might also be explained by the burn-like sensation affiliated with the poison of cobras. In addition, it could be explained by the affiliation between the Egyptian uraeus cobras and the two celestial gods affiliated with the sky and sun. If the seraphim in the Old Testament are related to the mythical creatures of Egypt, as well as cobras in general, then their depiction in the Old Testament as beings that can carry live coals makes sense.
        Upon incorporating archaeological data—such as royal seals that include Israelite names and bear the image of a four-winged uraeus cobras—as well as ancient Near Eastern background information and linguistic data, Massine concludes that the “seraphim of Isa 6 are best understood as serpentine, divine[-like] throne guardians” (Massine, “Repaint the Sistine,” 33).

        Stocker, A., & Barry, J. D. (2016). Seraphim. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

        • hmmm ““Egypt [and] parts of the Middle East … are home to cobras that spit poison at their enemies—causing intense, searing pain. This description fits the Old Testament occurrences of saraph”
          Reminds me of pharmakeia: the use of medicine, drugs or spell / magic witchcraft. So, essentially, the hot piece of coal represents pain’s ability to purify and cleanse? Tut’s throne was fashioned with four winged serpents to guard the Pharaoh’s throne and throw fire on his enemies. Religion is really into pain and suffering, Mother Theresa was famous for saying it was a good thing to suffer…. I just don’t understand their ‘god’…. or they need us to be in constant fear of him, but I’m pretty sure we don’t worship nor love the same deity.

      • SERPENT (נָחָשׁ, nachash; ὄφις, ophis). A fearsome creature of both land and sea. In ancient Near Eastern cultural contexts, the serpent is a symbol with both positive and negative valences. In the Bible, the serpent is a venomous creature whose physical characteristics easily become the basis for a complex array of symbolic and metaphorical connections.

        Ancient Near Eastern Contexts
        In the wider cultural context of the ancient Near East, the serpent served as a metaphor for a vast complex of meanings, including life, fertility, and wisdom, as well as chaos and death.

        The Enuma Elish describes serpents and dragons engaging in the violent battle between Tiamat (a primordial goddess) and Marduk (Babylon’s patron deity). All the gods rallied to Tiamat, forming a council to prepare for the fight. Among them were “monster-serpents, sharp of tooth, unsparing of fang … roaring dragons she has clothed with terror, has crowned them with haloes, making them like gods”—a description that appears four times (I.133–37; II.20–24; III.24–28, 82–86; ANET, 62–65). In the end, Marduk crushes Tiamat’s skull and splits her body in two in order to form the cosmos.
        In the Gilgamesh Epic, a serpent thwarts Gilgamesh’s attempt to become immortal. Utnapishtim tells Gilgamesh how to obtain a plant that would give new life. Gilgamesh finds the plant, but the serpent snuffs out its fragrance and carries it away, depriving Gilgamesh of immortality (XI.268–289; ANET, 96).
        A more benign serpent appears in the Etana legend. This serpent makes a mutually beneficial agreement with an eagle, but the eagle breaks it and destroys the serpent’s young in its nest. When the serpent discovers the damage, it scratches the ground with its claws, weeps before the sun-god Shamash, and asks Shamash to curse the eagle (S. Langdon, Babyloniaca, XII; cited in ANET, 114–15, A-2, lines 4–24).

        In Egyptian texts, serpents represented both benign and malevolent powers. The mythological serpent Apophis, enemy of the sun-god Re, attacked the ritual sailing ship thought to transport Re across the heavens every night while Meḥen, another serpent, protected Re. Apophis existed in the waters of primeval chaos prior to creation and continued to resurface as chaos was repeatedly confronted. On the other hand, the cobra Wadjet was closely linked with the king and defended him by attacking his enemies with its fiery breath. Depicted as an erect cobra with its hood expanded, Wadjet often was attached to the solar disc (Wilkinson, Complete Gods, 220–28). Several biblical texts allude to Pharaoh himself as a great sea monster (Ezek 29:3; Isa 51:9–11) who was submerged in the sea of reeds, the “sea of extinction” (Batto, Slaying the Dragon, 115–16, 171).

        Closer to Israelite culture, the Canaanite combat myth of Baal and Anat likewise sheds light on the biblical serpent motifs. While the translation in ANET (137) suggests that the goddess Anat claimed victory over the crooked serpent (Lotan, Litan, or Leviathan), some interpretations of the critical passage attribute the deed to both Anat and the storm-god Baal (see Day, God’s Conflict, 13–18; “God and Leviathan,” 427–29). Barker has proposed that the critical four lines (in italics, below) consist of the underworld-god Mot’s accusation of Baal followed by his declaration of what he will do to Baal:
        “Though you smote Litan the fleeing serpent,
        finished off the twisting serpent,
        the encircler with seven heads,
        you burned him up, and thus you brightened the heavens,
        even still, I myself will tear you to pieces,
        I will devour you, I will eat thigh, blood, and forearms,
        You will indeed go down into the throat of Divine Mot,
        Into the maw of the Beloved of El, the Hero” (KTU 1.5.i.1–8; Barker, “And Thus,” 42).
        Here, Mot acknowledges that Baal had dominated the heavens by attacking the dragon/serpent. “The defeat of Litan would result in Baal’s continual dominance in the heavens, the on-going welfare of Shapash [the sun] as a subject of Baal and the daily continuation of the sunrise” (Barker, “And Thus,” 44). Cosmic order was maintained with both the sun (Shapash) and Baal, god of storm and rain, in balance. On the other hand, Litan and Mot were determined to disrupt the cosmic order.
        The sea dragon’s conflict with the sun echoes Egyptian motifs. Just as the Egyptian serpent god, Meḥen, protected Re and sometimes Osiris, Litan may have served as the protector of Mot. In fact, Litan could be an Ugaritic composite of Apophis and Meḥen (Barker, “And Thus,” 45–47). Barker’s new translation—to the effect that Baal brightened the heavens by striking Litan—manifests connections with Job 3:8 (rousing Leviathan and extinguishing the luminaries) and Job 26:13 (“By his breath, the skies became fair; his hand pierced the gliding serpent”; Barker, “And Thus,” 47–48).

        Biblical Data
        The serpent of the Hebrew Bible is no longer the chaos monster of the Ugaritic and Mesopotamian myths; the Genesis narrative has “tamed” it (Batto, Slaying the Dragon, 84). Furthermore, the biblical serpent lacks the definitive identification as the adversary and the devil that appears in the extrabiblical literature of the first centuries BC and AD. When readers confront those terms specifically articulated in the context of the apocalyptic, seven-headed “dragon” of Revelation 12, it is evident that further development has occurred.

        The Serpent in Genesis 3
        In the Genesis narrative, the serpent is a metaphor for deception, writ large. In that context, the serpent was more wise (עָרוּם, arum, arum) than all the other creatures of the field which the Lord God had made (Gen 3:1). The narrative does not use the most common Hebrew word for “wise” (חָכָם, chakham, chakham); the term it uses instead (עָרוּם, arum, arum) has a rather wide (and ambivalent) lexical range—including “shrewd,” “clever,” and “cunning.” Nevertheless, it was a wisdom that, in other biblical contexts, hearers of the text were to emulate (Prov 12:23; 13:16; 14:8; 14:15; 22:3; 27:12). The serpent spoke, and while its cunning words were laced with false implications, they also were intertwined with truth.

        Development of the Serpent’s Transcendent Identity
        Along with these verbal complexities, the Genesis narrative contains a stunning gap: Absent is the later transcendent identity of the serpent. Nevertheless, by the first centuries BC and AD, the serpent in Gen 3 had become linked with the malevolent figure of Satan, the devil, the great dragon. This connection is most comprehensively articulated for the Christian community in Rev 12:9 and Rev 20:1 (see section on “The Serpent in Revelation,” below), but some aspects of the identification are already evident in extrabiblical texts (e.g., Apocalypse of Moses, 15–21; Life of Adam and Eve, 12–16; 2 Enoch, 31:3–6; Wisdom of Solomon, 2:23–24; Apocalypse of Abraham, 23).
        Within the matrix of Old Testament texts and extrabiblical contexts, the serpent gradually came to function as a metaphor or symbol for Satan, as a textual way of mediating that dreadful reality.

        Lethal Land Creatures. Biblical record overwhelmingly highlights the destructive nature of serpents. These creatures were recognized and feared denizens of the great and terrible wilderness, which was inhabited by both the נָחָשׁ (nachash) (nachash, “serpent”) and the שָׂרָף (saraph) (saraph, “burning [serpent]”), along with the scorpion (Deut 8:15). The prophets drew on the venom associated with serpents and vipers (צִפְעֹנִים, tsiph’onim, tsiph’onim) as they both announced God’s chastisement (Jer 8:17; Amos 5:19) and promised peace in the natural world for the future (Isa 11:8). The poison of the wicked was likened to that of the serpent and cobra (פֶתֶן, phethen, pethen) who stopped their ears and would not be enchanted (Psa 58:4; see also Psa 140:3).
        The author of Ecclesiastes posed a series of anticipated consequences for particular actions; one of these is digging into a wall and getting bitten by the serpent (Eccl 10:8). The toxic results of excessive drinking include a bite like a נָחָשׁ (nachash) (nachash, “serpent”) and poison like a צִפְעֹנִי (tsiph’oniy) (tsiph’oni, “viper”; Prov 23:32). Jeremiah prophesied that Egypt, as it fled, would be like a hissing serpent, drawing on the onomatopoeic nature of the word (Jer 46:22).

        Positive and Negative Symbolisms. The complex symbolic nature of the serpent merits consideration: While it represented terrifying destruction, its presence also signified healing. In response to the wilderness complaints of the Israelites, God sent נְחָשִׁים שְׂרָפִים (nechashim seraphim) (nechashim seraphim, “burning serpents”) that bit the people, who then died (Num 21:4–6). Immediately after this, when Moses prayed that the נָחָשׁ (nachash) (nachash, “serpent”) be removed, God told him to make for himself a שָׂרָף (saraph) (saraph, “burning one”) and put it on a standard. Moses made a נְחַשׁ נְחֹשֶׁת (nechash nechosheth) (nechash nechosheth, “bronze serpent”) and set it on a standard, and all who looked at it lived (Num 21:7–9). Here, within a span of four verses, the meaning associated with the serpent shifts from death to restoration, a connection that pervaded the ancient Near Eastern cultural contexts as well. Centuries later, Hezekiah determined that the bronze serpent had become a snare for Israel and ordered it to be destroyed (2 Kgs 18:4), reversing once again the sense of what was good and what was not. In the material realm, the “good snake” became a static idol (נָחָשׁ נְחשֶׁת, nachash nechsheth, nechash nechosheth, “bronze serpent”) that was “evil,” and therefore was broken (compare Gen 3:15). The serpent in the garden had been cursed to slither in the dust; God’s enemies in the future would “lick dust” as the serpent did (Isa 65:25; Mic 7:17).
        Isaiah also included these wilderness creatures as he represented the continuous presence of hostile forces in an oracle directed against the Philistines: “From the root of the נָחָשׁ (nachash) (nachash, “serpent”) will come out a צֶפַע (tsepha’) (tsepha’, “viper”), and its fruit will be a שָׂרָף מְעֹפֵף (saraph me’opheph) (saraph me’opheph, “darting, burning [serpent]”)” (Isa 14:29). This connection between nachash and saraph further develops a matrix of profound cosmic identities, not least among them the mighty seraphim of Isa 6:2. While the saraph of the wilderness may have “darted” (Isa 14:29) rather than flown and may have been known to emit venom, Isaiah’s superlative experience of burning creatures (שְׂרָפִים, seraphim, seraphim) indicated that:

        • they were well-prepared to fly (having been endowed with six wings);
        • they voiced continually the praises of the Lord;
        • one of them transported a live coal to cleanse Isaiah’s lips (Isa 6:2–7).

        Thus, they were properly described as “burning ones.”

        Phillips, E. A. (2016). Serpent. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

        • ‘The serpent spoke, and while its cunning words were laced with false implications, they also were intertwined with truth.’
          Very True and today especially among those who portray themselves as ‘holy ones’.
          Thanks Rev…a lot to take in but clearly another symbol of good / evil it would seem. Sun worship, false gods…so many of their symbols, logos etc. seem to mean something totally different than what we’re taught to believe, and of course we’re also often told these things are more metaphorical than literal. The more I search for the truth, I just find more lies in their teaching exposed…. 😦

  32. The Lineage of Elon Musk

    • thanks, intrigued…I haven’t seen the video yet…but each time I stumble in a name like “El” , “Ellie” or similar…it makes me a bit suspicious.

      “Elon” is quite an un common name…it reminds a lot of “El-yon” – “the one that stays above”, from the OT…then, “El” is God in hebrew…

      that reminds me of the name the jewish authors of Superman gave to their “fictitious” (?) superhero:
      “Superman was born on the planet Krypton, and as a baby named Kal-El, was sent to Earth in a small spaceship by his scientist father Jor-El, moments before Krypton was destroyed in a natural cataclysm.”
      “Weinstein also posits that Superman’s Kryptonian name, “Kal-El”, resembles the Hebrew words קל-אל, which can be taken to mean “voice of God”.[225″

  33. very very very curious series…many info- there:

    Monoatomic Gold – Laurence Gardner – Lost Secrets of the Sacred Ark 3 of 9

    just a little example, min. 7, :

  34. Hell on Earth ..

  35. The Cleaners

    The Cleaners Who Scrub Social Media

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