Banquet in the Millenium. The Principles For Unbelievers: The original guests missed out because they were preoccupied with their own lives. The things they were concerned with were legitimate, but should not have dominated their lives. We need to be sure we are not doing the same thing. What is your response to the invitation? What might happen if we put off accepting the invitation? What happened to the ones who made excuses in the parable? They didn’t get to go to the banquet at all. Principle: Those who reject God in this life will not get a second chance. If you haven’t responded, what is hindering you? What are some reasons people put off accepting the invitation? Pride - like the 1st group of invitees? New Field = Materialism New Oxen = Business New Wife = Family For Believers: If you have responded, what is you attitude towards those less fortunate than you? Don’t be proud if you are on the inside. You are only inside because others refused the invitation. This is not denying the sovereignty of God, but Paul himself says this in Rom 11:11&18. What is God’s attitude towards sinners? --towards us, even in our sin? God is pursuing us. What was the attitude of the host? What should your attitude be towards the social outcasts? In the parable just before ours, Jesus said that when we throw a party, we should not invite those who can reciprocate. Instead, invite only those who cannot pay you back. Who are the ones who attend the banquet? They are the poor, lame, blind, etc. If God invites you and me to dinner, what does that say about us? What does this say about you if you have responded? What is our “social” status? Could we return the favor? We are outcasts. We don’t need to worry about being good enough to be there. No one is. Principle: Just as the replacement guests could not reciprocate and were the recipients of grace, so we also are recipients of the grace of God. 1 The numbers correspond to the three character types in the parable and the three parts of the central truth. “Blessed is everyone who will feast in the kingdom of God!” 16 But Jesus said to him, “A man once gave a great banquet and invited many guests. 17 At the time for the banquet he sent his slave to tell those who had been invited, ‘Come, because everything is now ready.’ 18 But one after another they all began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please excuse me.’ 19 Another said, ‘I have bought five yoke of oxen, and I am going out to examine them. Please excuse me.’ 20 Another said, ‘I just got married, and I cannot come.’ 21 So the slave came back and reported this to his master. Then the master of the household was furious and said to his slave, ‘Go out quickly to the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’ 22 Then the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 23 So the master said to his slave, ‘Go out to the highways and country roads and urge people to come in, so that my house will be filled. 24 For I tell you, not one of those individuals who were invited will taste my banquet!’” THE PYRAMID AND THE PROPHETS. It would also seem as if Gods inspired prophets knew of this marvellous pillar and regarded it as a sacred. wonder. The Greeks as early as Alexanders time placed it at the head of their list of the seven wonders of the world. But Jeremiah before them wrote of signs and wonders in the land of Egypt, and of the placing of them there by the Great, the Mighty God, the Lord of hosts (Jer. 32: 18-20), which would seem to refer to this pyramid. He was in Egypt when he made this record. He went there at the fall of Jerusalem that he might write his prophecies and send them to his captive countrymen in Babylon. His method was to fortify his testimony by appealing to all the records and monuments which Jehovah had made of his power and greatness in the earth. He accordingly refers to signs and wonders in the land of Egypt, of which he says that they still existed when he wrote,—unto this day. He is commonly thought to allude to the miracles of the Exodus, which certainly were signs and wonders exactly to his purpose. But those are specifically noted in a subsequent verse, and in phraseology better suited to them. The language here suggests something monumental, something locally fixed. It naturally implies a Divine memorial, continuously abiding, and then still to be seen in Egypt. It was something set there. The word is the same in Hebrew and in English, and with much the same sense in both. * It may be metaphorically used with regard to miracles, but when used of things continuous for hundreds of years after the placing, the sense is cramped and strained when applied to miracles like those of the Exodus, which disappeared with the relenting of Pharaoh and the departure of Israel. So keenly has this been felt that critics have been forced to speak of a probable substitution of one word in place of another, and men have cast about for some remaining physical marks of the Mosaic miracles in order to satisfy the terms of the record. Hence we read in Trapps Commentary on the passage, Orosis writeth that the tracks of Pharaohs chariot-wheels are yet to be seen at the Red Sea! The Great Pyramid on the new hypothesis would nobly help such critics and commentators out of the mud, and grandly meet the exact phraseology of the prophet. Interpreted then by the most cogent laws of language we here have a Scriptural recognition of some enduring monument in Egypt, built by Gods appointment, and meant to be a witness to him. Isaiah makes a similar reference of a still more circumstantial and positive character. In chap. 19: 19, 20, he prophesies, In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord, and it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt. This altar and pillar are not two things, but one and the same as sundry expositors have observed. The language is poetical, and has the common parallelism of Hebrew poetry. Given in the form and sense of the original, it would read In that day there is an altar to Jehovah In the midst of the land of Egypt; Even a pillar at the border thereof to Jehovah, And it shall be for a sign and witness to Jehovah of hosts In the land of Egypt. Everything in this prophecy seems to look to the Great Pyramid. It refers to some specific and telling monument, and all its terms most fully apply to this marvellous pillar. There is nothing else known to which they do apply in literal accuracy and fulness. Note how admirably the titles fit. Altar in Hebrew means the lion of God. The Great Pyramid is pre-eminently the lion among all earthly buildings, and the new theory claims that it is Divine. The altar as described by Ezekiel is largely pyramidal in form, and is called the mountain of God. And a mountain, surely, is the Great Pyramid, and one of a very remarkable character. The sacred books of the Hindoos call it a mountain—Rucm-adri—the golden mountain. It is a pillar, and hence not a sacrificial but a memorial altar. It is a mammoth obelisk,—one great individual shaft,—and now also believed to be sacred. The location likewise corresponds. The Great Pyramid is the hub or centre of Egypts curved shoreline, and so is in the midst of the land, as nothing else to be thought of ever was. Yet it is also at the border thereof. It stands on the extreme southern limit of Lower Egypt, and on the natural dividing line between the two Egypts. It is thus doubly in the midst and doubly at the border. The time also answers. Six times the note is sounded, and in every instance in the usual Messianic and eschatological formula—in that day,—a day which nowhere finally locates this side of the period of the restitution of all things. Whatever else the prediction may cover, it cannot therefore be considered exhausted yet, and necessarily brings us down to the times bordering on the end. By permission of Ptolemy Philometor, certain Jews built a quasi temple and altar at Heliopolis, which some take as the subject of the prophecy. But that erection was against the law and could not be called Divine, though by mans self-will intended to be so. Besides, that was an altar of sacrifice and not a memorial pillar as here described. Others think the reference is to the establishment of churches in Egypt, which were numerous in the early Christian ages. But these properly had no visible local altar at all, neither had they any one monumental pillar to answer this description. When this altar gives forth its witness to Jehovah, Egypt, Assyria, and Israel are to become a holy triad of divinely approved peoples, which has never yet occurred. A Saviour, and a great one, is then to come to Egypt, and deliver from all oppressors. But this is the language designating the glorious Redeemer of the world, and we degrade and profane it by applying it as some have done to the pagan conqueror, Alexander. Christ, indeed, came to Egypt in his infancy, and afterwards in his Gospel, but never in the character of a national deliverer. We therefore look in vain for any true and exhaustive fulfilment of this prophecy in the past. It must refer to the latter times, and it fits to nothing known but the Great Pyramid. Even Vitringa, as early as the beginning of the last century, threw out the idea in his commentary on this place that some one or other of the existing monuments of Egypt is here involved. THE PYRAMID AND THE BOOK OF JOB. There is a still more distinct reference to the Great Pyramid in the Book of Job, 38: 1-7. We there have one of the grandest descriptions in the Bible. The speaker is God, and the subject is the creation of the earth. The picture is the building of an edifice. Elsewhere in the book the earth is said to be hung upon nothing; so that we must not suppose ignorance of the real facts when the earth is here likened to a building resting on foundations. To overwhelm the pride of the human understanding, the Lord answered Job out of the whirlwind and said, Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man, for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who laid the measures thereof, if thou knowest? Or who hath stretched the line upon it? Whereupon are the foundations fastened [or made to sink as a seal into wax]? Or who laid the cornerstone thereof, when the morning stars sang together, and all the sons of God shouted for joy? Behold here the architecture of God! The terms are those of the geometer—the master builder. Here are the bases, the jointings, the lines, the height, the corner-stone, the measures! And the style of the building is unquestionably the Pyramid. That cornerstone spoken of in the singular, its emphatic isolation from the foundations, and the singing and shouting of the heavenly hosts over the mighty achievement at the laying of that particular stone, require the proper pyramidal edifice. The picture will not interpret of anything else. That corner-stone could not be at the base, * for others were there against which no such marked distinction in truth existed, and its laying would then have been at the beginning, at which time this celestial celebration would be out of place. Even Barnes, contrary to the erroneous imagery by which he tries to interpret the passage, agrees that the time referred to is at the close of the creation of the earth. And as this celebration according to God himself is at the laying of that corner-stone, it must needs be a top stone—a corner-stone at the summit—whose laying completed the edifice and showed the whole work in finished perfection. But for such a corner-stone at the summit there is no place in any then known form of building, save only the Pyramid, of which it is characteristic. Nor is it only to the pyramidal form in general that the allusion is, but to a particular pyramid. By that strange reference to the sunken feet or planting of the foundations in sockets, we are conducted directly to the Great Pyramid of Gizeh. Two socketed encastrements, socles, shoes, or incised sinkings into the rock were found under two of its base corners by the French savants in 1799, which were again uncovered and described by Colonel Howard Vyse, in 1837. And as God here speaks of such a fastening down of the foundations in general, Prof. Smyth was persuaded that there were corresponding sockets at the other two base corners, and when search was made for them in 1865, they were found by Messrs. Aiton and Inglis, assisted by Prof. Smyth. Here then are the whole four sockets or fastened foundations. Nothing of the sort exists at any other known pyramid. They are among the distinctive marks of the Great Pyramid of Gizeh. They are the enduring tracks of its feet cut into the living rock, by which Almighty God himself identifies it for us as the original image from which his own description of the creation is drawn. Men may treat the matter as they will, but here are the facts showing a Divine recognition of this particular edifice as the special symbol of the earths formation! And from the same passage we also get some important rays of Divine light with regard to the builders of this pillar and their estimate of it. The singers and shouters at the completion of the earths creation of course were heavenly intelligences, as most expositors agree in teaching. But as the laying of the capstone of the Great Pyramid is divinely given as the symbol of the laying of the capstone in the fabric of our world, the singers and their rejoicings so sublimely referred to in the one case must also have bad place in the other. It is never to be overlooked that there are earthly morning stars and sons of God as well as heavenly ones. As many as are led by the Spirit of God, they are the sons of God. There were such sons of God on earth before the flood. Adam was one of them, and his immediate descendants in the line of Seth were others. Many of them apostatized, but some remained faithful. Noah was one of those faithful ones, and he was brought over the great water bearing with him all the sacred rites, traditions, and revelations of his holy fathers. By him the newly baptized world began once more. From his coming out of the ark to the building of the Great Pyramid, the call of Abraham, and the commission of Moses, was really the morning time of our present world. Like other mornings it had its noble stars and sons of God who shone with patriarchal faithfulness and glorious testimony in their time. Shem and number of his seed at least were of this class. Job, and Melchisedec, and Abraham were pre-eminent among them. Jehovah has always had a people of his own among men, a people who reflected his mind and will, preserved his revelations, obeyed his commands, and kept to the pure worship of his name. Even long after the call of Abraham there was yet a true priest of the Most High God in Palestine, and another in Midian, and inspired Gentile prophets as late as the days of Moses and Aaron. These were Gods sons by faith in him and stars of light amid the darkness of those early times—noble harbingers of the coming day. Such morning stars and sons of God were on the earth when the Great Pyramid was built, corresponding to those in heaven when the earth was made. And as the one structure is the symbol of the other, even to its most hidden mysteries and measures, the analogy would be singularly incomplete in one of the most significant features of the divinely drawn parallel if the singing and shouting did not occur in one case as in the other. But if these early light-bearers and children of God on earth sung and shouted at the laying of the capstone of the Great Pyramid as the heavenly hosts sung and shouted when the fabric of the world was completed, they must needs have understood it and been in deepest sympathy with it. It must have been identified with their most sacred thoughts and contemplations. It must have been of a character in full and glorious accord with what distinguished them from other people and made them stars and sons of God. It must have been something most profoundly related to Jehovah and the holy treasures of his ancient revelations and promises, and hence not a mere obtrusive tomb got up by some proud, oppressive, and beast-worshipping worldly tyrant. From the Book of God itself we thus legitimately gather that the Great Pyramid did not originate with idolatrous Egypt; that it connects with the most precious things of those sons of God who shone as lights in the dim morning of the worlds history; that it was the subject of their devoutest joy and gratitude; and that in their esteem it was everything which it is now supposed to be. THE PYRAMID AND CHRIST. But then we would expect it also to refer to Christ and redemption. The great subject of all sacred Revelation is the Christ and his glorious kingdom, and we can hardly suppose this pillar Divine if it has not something on this point. Men may well sneer at the idea of a special revelation to old Cheops or his architects to teach the diameter, density, and temperature of the earth. Something of mightier moment to mankind must be involved when Jehovah thus interposes. Such claims need to be tried by the pre-eminent theme of all inspiration. But even on this high ground the Great Pyramid sustains itself full as grandly as in the sphere of cosmic facts and geodetic measures. When Zerubbabel and Jeshua were engaged rebuilding Jerusalem and the Temple on the return from the great captivity, they had in hand a work of extraordinary greatness, difficulty, and discouragements. So important was it in itself, and so bound up in history and type with another and greater restoration, that it was made the occasion and subject of special Divine communication through Zechariah the prophet. And in those prophecies that work and all that it typified is set forth under the image of the building of the Pyramid. A great mountain of worldly power and difficulty was in the way, but God said it should become a plain before Zerubbabel, as the Gizeh hill was levelled to receive the Great Pyramid. As despite all hindrances the Pyramid was successfully carried forward to completion, even to the laying of the peculiar corner-stone of its apex amid the songs of the morning stars and the shouts of all the sons of God, so was Zerubbabel and he whom Zerubbabel typified to succeed in their Divine work, even to the bringing forth of the headstone thereof with shoutings, crying, Grace, Grace unto it. (Zech. 4: 6, 7.) The pyramid idea is absolutely essential to an intelligible and consistent interpretation of this imagery. The picture is an exact parallel to the one in Job, only transferred from nature to grace, from geologic to Messianic territory. By necessary implications of Holy Scripture then the Great Pyramid is immutably linked with the building of the Church of which the adorable Yahshua is the headstone, the chief corner-stone. It is also a clear and outstanding fact that the Scriptures continually make the pyramid capstone the type and symbol of Christ, both in the Old Testament and in the New. Who heeds to be reminded with what brilliant diction Moses likens Jehovah to a rock, and how triumphantly he asserts against all the heathen world, that their rock is not as our rock, even our enemies themselves being judges! Out of the very spirit as well as letter of the Holy Book every Christian congregation using the English tongue, often lifts up its voice to Jesus, singing Rock of ages, cleft for me, Let me hide myself in thee! He is not only such a rock as that which yielded thirsty Israel drink, or as that which gives the weary traveller shelter from the scorching sunshine or beating storm, or as that which the prudent builder seeks whereon to found his house securely, but especially such a rock as that which forms the apex of the Pyramid—a rock which is the head and crown of all the works of Providence and grace—the unique bond in which the whole edifice of time is united—the headstone of redemption lifted high above all other rocks, that in all things he might have the preeminence. So David conceived of him when he sung, The stone which the builders refused is become the headstone of the corner, or the head corner-stone, as the Septuagint renders it. (Ps. 118: 22.) So Peter being filled with the Holy Ghost, conceived of him when he said to the Jews who had condemned and crucified him, This is the stone which was set at naught by you builders which is become the head of the corner. (Acts 4: 11.) Hence, also, he wrote to his scattered brethren in the faith as having come to Jesus, as unto a living stone disallowed indeed of men, but chosen of God, and precious, in whom they also as lively stones were built up a spiritual house, according to the saying of God, Behold I lay in Zion a chief corner-stone, elect, precious, even the stone which the builders disallowed, but which now is made the head of the corner, and a stone of stumbling and a rock of offence even to them which stumble at the word. (1 Pet. 2: 4-8.) So Paul conceived of him when he wrote to the Ephesians, Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone, in whom all the building fitly framed together groweth unto an holy temple in the Lord, in whom ye also are builded together for an habitation of God through the spirit. (Eph. 2: 20-22.) And the same conception Jesus applied to himself when he said, Did ye never read in the Scriptures, the stone which the builders rejected the same is become the head of the corner? And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall it will grind him to powder. (Matt. 21: 42-44.) All these are great central passages of the Divine word, and not one of them will interpret without the Pyramid, whose light alone brings out their full significance and beauty. It is absurd enough when men speak of a rivers head at one end of it., and its mouth at the other end; but it is unbearable to represent the Holy Ghost treating of the head of a thing as in its toes. Interpreters may put such absurdities in the Bible, but its author never does. The head is not the foot nor the foot the head in any consistent or intelligible use of language. So the head corner-stone cannot be the foot or foundation corner-stone. Where there are four alike, to regard one as chief is a mere conventionalism without reality in fact, and such as the Bible never employs. Common architecture furnishes no one pre-eminent corner or corner-stone. There is no head corner without the Pyramid. That alone has such a head at the head, or a cornerstone uniquely and indisputably the chief. It has the usual four at the base, alike in shape, place and office, but it has a fifth, different from all others and far more exalted. It is at the top, and properly the head one. It is the last to come into place and so may be long rejected while the building still goes on. The base corner-stones must be laid at the beginning. Work cannot proceed while either of them is disallowed. They are also of such regular shape as renders them capable of being worked in as well at one place as at another. They furnish no occasion to be disallowed. Not so the head corner-stone. The shape of that is altogether peculiar. It is five-sided and five-pointed. From foundation to summit there is no place at which it will fit till everything else is finished and its own proper place is reached. Till then it is naturally enough rejected by the builders. They have no place for it. To those ignorant of its purpose it is only in the way—a rock of offence and a stone of stumbling. With one sharp point always sticking upwards, any one falling on it would necessarily be broken. And when on its way to its position hundreds of feet in the air were it to fall on any one it would certainly grind him to powder. But though rejected to the last, it finally turns out to be the very thing required, and reaches a place to which it alone fits; a place above all others, where it sublimely finishes out and binds together everything in one glorious whole. It is itself a perfect pyramid, the original model of the edifice which it completes and adorns. It is emphatically the head stone of the head corner. It is at the head and not at the feet. It has its own peculiar angles and they are the angles of the entire structure. There is but one stone of that shape and it is the shape of the pyramid complete. It is the stone which stands toward Heaven for every other in the building. Every other stone in all the mighty construction stands in it, and has place with reference to it, and is touched by its weight and influence, as well as sheltered under its lines, and honored and perfected by its presence. It is indeed the all in all of the whole edifice. To its angles is all the building fitly framed together. And in it every part and particle that belongs to the structure from foundation to capstone has its bond of perfectness, its shelter, and its crown. About such imagery there should be no question. In all the richness of the Scriptures there is not a more luminous, expressive, and comprehensive picture of the Christ, in himself, in his experiences, in his relations to his friends or foes, in his office and place in all the dispensations of God toward our race, than that which is given in these texts when studied in the light of the Great Pyramid. These passages alone consecrate and sanctify it forever. In them the Holy Ghost takes hold of it, traces in it a sacred significance, and assigns to it relations and connections, the truth and beauty of which cannot be disputed. And thus by the highest authority known to man it is rendered impossible to be thoroughly true to the utterances of inspiration, and yet regard this venerable monument as nothing but the profane tomb of a pagan despot. That greatness which is infinite has room For all things in its lap to lay: We should be crushed by a magnificence Short of infinity! Name Translations Yazad Yazad Worthy of Worship Yaz meaning worthy of being attuned; Praiseworthy Harvesp-tawan Harvesp-Tavaan All-Powerful Almighty Harvesp-agah Harvesp-Aagaah All-Knowing All-Knowing Harvesp-khoda Harvesp-Khudaa Lord of all Lord of All Abadeh Abadah Without Beginning Without Beginning Abi-anjam Abee-Anjaam Without End Without End Bun-e-stiha Bune-Steeh Root of Creation Root of Creation Frakhtan-taih Fraakhtan-Teh Endless Bliss The End of All Jamaga Jamaga Primal Cause Ancient Cause Prajatarah Parajtarah Exalted One More Noble Tum-afik Tum-Afeek Purest of the Pure Most Open (Innocent) Abaravand Abarvand Detached from All Separate from All Paravandeh Parvandaah In touch with all Connected with All An-ayafeh An-Aiyaafah Unattainable Unreachable by anyone Hama-Ayafeh Ham-Aiyaafah Attainer of All Who Can Reach All Adro Aadaro Most Righteous Most straightforward; Truest of All Gira Geeraa Upholder of all Who Holds Everyone A-ehem A-Chem Beyond reason Without Cause (Does not need a reason for existence) Chamana Chamanaa Sovereign Reason Reason for Being Safana Safanaa Bountiful One Creator of Progress Afza Afjaa Ever Prolific Creator of Growth Nasha Naashaa Reaching equally to all Who Reaches Everyone Equally Parwara Parvaraa Nourisher Provider Ianaha Eeyaanah Protector of the world Protector of Creation Ain-aenah Aaeen-Aaenah Never Changing Not Different An-aenah An-Aaeenah Formless Without Shape Kharoshid-tum Khrosheed-Tum Most Steadfast among the Steadfast Most Determined Mino-tum Meeno-Tum Lord Invisible Most Invisible Vasna Vaasnaa All-Pervading Omnipresent Harvastum Harvastum All in all Most Complete Hu-sepas Hu-Sepaas Worthy of our profound thanks Worthy of Thanksgiving Har-Hamid Har-Hameed All embracing Goodness Completely Good Natured Har-naik faraih Har-Nek-Fareh All embracing Holy light Completely Good Noble Aura Baish-tarana Besh-Tarnaa Remover of affliction Remover of Suffering Taronish Taroneesh Beyond Affliction Mysterious Anah-aoshaka An-Aoshak Immortal Immortal Farasaka Farsak Fulfiller of Holy Desires Grantor of Wishes Pajohdehad Pajoh-Dahad Creator of Holy attributes Creator of Noble Nature Khwafar Khvaafar Compassionate Judge Generous with Justice Avakhshiaea Afakhsheeaaeaa Merciful Giver Grantor of Generosity Abaraja Abarjaa Bountiful Giver Most Abundant Provider A-satoha A-Satoh Unconquerable Who Does Not Get Angry Rakhoha Rakhoh Freest of the free Independent; Without Worry Varun Varoon Deliverer from evil Protector from Evil A-farefah A-Farefah Never Deceiving Who Does Not Deceive Be-fareftah Be-Farefah Never Deceived Who Cannot Be Deceived A-dui A-Duee One without a second Without Duality Kam-rad Kaame-Rad Lord of desire Lord of Wishes Farman-kam Farmaan-Kaam Decreer of Sovereign Desire Wish Is His Command Aekh Tan Aokh-Tan Soul Supreme Without Body A-faremosh A-Faremosh Never-forgetting Who Does Not Forget Hamarna Hamaarnaa Just Accountant Keeper of Accounts Sanaea Sanaaeaa Knowing all things Worthy of Knowing; All Knowing A-tars A-Tars Fearless Fearless A-bish A-Beesh Devoid of pain Without Suffering A-frajdum Afraajdum Most exalted one Most High Ham-chun Ham-Chun Ever the same Always the Same Mino-satihgar Meeno-Steeh-Gar Invisible Creator of the Universe Creator of the Universe Invisibly A-minogar A-Meenogar Creator of the Profoundly Spiritual Creator of Much Invisible Creations Mino-nahab Meeno-Nahab Hidden within the spirit Hidden in Invisible Creation Adar-bad-gar Aadar-Baad-Gar Transmuter of Fire into Air Who Changes Fire Into Air Adar-nam-gar Aadar-Nam-Gar Transmuter of Fire into dew Who Changes Fire Into Water Bad-adar-gar Baad-Aadar-Gar Transmuter of Air into Fire Who Changes Air Into Fire Bad-nam-gar Baad-Nam-Gar Transmuter of Air into dew Who Changes Air Into Water Bad-gail-gar Baad-Gel-Gar Transmuter of Air into Earth Who Changes Air Into Dust Bad-gred-tum Baad-Gerd-Tum Supreme Transmuter of Air into dust Who Changes Air Into Wind Adar-kibritatum Aadar-Keebreet-Tum Supreme Transmuter of Fire into divine sparks Who Changes Fire Into Jewels Bad-gar-jae Baad-Garjaae Spreading Air everywhere Who Creates Air In All Places Ab-tum Aab-Tum Creator of Lifegiving water Creator of Much Water Gail-adar-gar Gel-Aadar-Gar Transmuter of Dust into Fire Who Changes Dust Into Fire Gail-vad-gar Gel-Vaad-Gar Transmuter of Dust into Air Who Changes Dust Into Air Gail-nam-gar Gel-Nam-Gar Transmuter of Dust into water Who Changes Dust Into Water Gar-gar Gar-Gar Master Craftsman Creator of Creators Garo-gar Gar-O-Gar Rewarder of sincere desires (Fulfiller of Wishes) * Gar-a-gar Gar-Aa-Gar Creator of all Humanity and its actions (Creator of Mankind) * Gar-a-gar-gar Gar-Aa-Gar-Gar Creator of all Human and Animal Life (Creator of All Things) * A-gar-agar A-Gar-Aa-Gar Creator of all the four elements (Creator of 4 Elements) * A-gar-a-gar-gar A-Gar-Aa-Gar-Gar Creator of all the planets and all other worlds (Creator of Stars) * A-guman A-Gumaan Never in doubt Without Doubt A-jaman A-Jamaan Ageless Timeless A-Khuan A-Khuaan Eternally awake Sleepless Amast Aamasht Ever-alert Alert Fashutana Fashutanaa Ever-Protecting Always Guarding & Progress Creator Padmani Padmaanee Recorder of Mans actions Keeper of Limits Firozgar Feerozgar Victorious Victorious Khudawand Khudaavand Lord of the Universe Lord of Creation Ahuramazd Ahur-Mazd Lord of Life and Wisdom Wise Lord Abarin-kuhan-tawan Abreen-Kohun-Tavaan Preserver of Creation Most Capable of Preserving Originality of Creations Abarin-nao-tawan Abreen-No-Tavaan Renewer of Creation Most Capable of Creating New Creations Vaspan Vaspaan Embracing All Creation Who Can Reach All Creations Vaaspar Vaspaar Giver of All Things Who Can Provide Everything Khawar Khaavar Infinitely Patient Generous Ahu Ahu Lord of exisience Lord of Existence Avakshidar Avakhseedaar Forgiver of sins Forgiver Dadar Daadaar Divine Creator Creator of Justice Raiyomand Rayomand Rayed in glory Full of Brightness Khorehmand Khorehomand Haloed in Light Full of Aura, Light Davar Daavar Lord of Justice Giver of True Justice Kerfaigar Kerfegar Lord of Just Rewards Lord of Good Works Bokhtar Bokhtaar Liberator Giver of Freedom for Progress Farsho-gar Frash-Gar Awakener of Eternal Spring Refresher of the Soul with Progress Infinite Love! Light and Love! Christ Light, Sunlight in Love! LOOK UP INFINITE LOVE LOOK UP Morning, Noon and Evening! Light commune with our DNA! Our eyes are the main entrance of Light! Sunlight, Christ Light in Love! LOOK UP INFINITE LOVE LOOK UP Morning, Noon and Evening! O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have be with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. God doth not wish to place you in a difficulty, but to make you clean, and to complete His favour to you, that ye may be grateful. (HQ: 5: 6) Infinite love Mama planet of Love! Infinite praises to the Most High YAH! INFINITE LOVE! THE LORD ASURA! THE BELOVED OF ATUM LORD ATON LORD INDRA THE SUN OF FIRE! THE BUDDHA OF CLEAR SHINING! THE TATHAGATA THE MOST AUGUSTUS! THE PRINCE OF ISRAEL! THE ISRAELITE! THE LORD OF GREAT GLORY! THE KING OF KINGS AND THE LORD OF LORDS! THE RIGHT HAND OF GOD! THE BELOVED LORD BENYAHAMIN THE BELOVED OF THE MOST YAH, THE AMIN! AMIN AMIN AMIN AMIN AMIN! AMIN AMIN AMIN AMIN AMIN! AMIN AMIN AMIN AMIN AMIN! AMIN AMIN AMIN AMIN AMIN!
Posted on: Mon, 12 Jan 2015 00:08:42 +0000
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