Groundtext Articles Part 3 - Christ the Pistis June 06, 2007
Read about the depths of salvation about the road to the ark, about connecting tot the heavenly bloodlines, again about the fall of angels and wars of paradise and connecting to Christ the kurios as the possessor and so much more ...!
When we want to become a Mary, a true ‘virgin’ of Christ, the word Paul uses for it is ‘hesuchia’, which doesn’t only mean silence, but also being ‘immovable’, which is the so-called lizard-anointing. Without this anointing we can forget our whole relationship with Christ. Christ is the ‘kurios’, which means the ‘possessor’. When we want to stay with our typical Pentecostal traditions of getting filled with the Holy Spirit our whole lives we won’t get any step further. I mean : grow up, get ‘possessed’ by Christ. This is what the Groundtext is teaching us. Then Paul sais that actually ‘teknogonia’ which means childbearing, fruitbearing, will be the road to salvation.

As far as we speak of ‘trees in paradise’ we must understand that many Greek and Hebrew words in the groundtext of the creation-part of Genesis and the new creation-part of Revelation directly or indirectly refer to a war. The trees are merely martyrstakes, bringing forth the fruit of suffering, teaching us about the heavenly paths. The stake of knowledge, or tree of knowledge of good and evil was one of instant divination, and the suffering of name-making, leading to second death. In Revelation we see Thanatos, death, riding a green or pale yellow horse, followed by Hades, the kingdom of death. In Hebrew Groundtext paradise was a part of Sheol, the Jewish Realm of Death, and in Greek Groundtext paradise is a part of Hades, as the fruit of death. It is the green offspring coming from the eternal principle of the cross or ‘stake’ : ‘stauros’. It is the seer, the ro’eh, coming forth, the gazer, the one who has wrapped ‘life’ in survey. Even paradise in the old and in the new, speaks about ‘war’ and in Greek it literally means ‘hunting ground’. When angels fell out of heaven they were recreated as savages and wild beasts in the new paradise, literally the recreation, when it comes to Hebrew Groundtext. God created all sorts of winged insects and monsters, both good and evil. There was a purpose for this. Adam and Ishshah, the woman who was the personification of the paradise, and also of the unknown, the hidden, had to become hunters, and had to subdue the potentially dangerous new earth. They had to ‘discern’ this new creation. In this they were prudent, subtle and cunning, but also harsh, cruel and bitter, as it was a serious matter. This is what the Hebrew rootwords are teaching us : It was a bloody war, in which they had to take their positions, and in which they had to use strategy. If we study the groundtext of the paradise story it was everything but a romantic world. They had to fight for their lives, and they had to bring sacrifices. Every step could be their last, as so many dangers were surrounding them. It was a jungle, a severe wilderness, in which they would be martyred. The word ‘adam’ means ‘blood’, to be rubbed in blood, to be dyed by it. In Hebrew Groundtext we read about the dinosaurs and other alien-like creatures. The so-called ‘days’ of creation were actually ‘era’s’, long periods of time, or years. There were six divisions (yowm) of creation, and one of rest. A ‘yowm’ is also a ‘flame’ in it’s roots. It speaks about a candlestick, a ‘menorah’ of creation. Actually this was a recreation, and in Revelation we see another recreation. Here the trees of life are also like yokes producing fruits.

We see that the twelve tribes of Israel are the twelve gates of the city, the ‘polis’, which is an arena, so we see that even there the battle still goes on. Jakob is the generator of these twelve gates, and his name means ‘trickster’ in Hebrew roots. He had four women also with troublesome names : Rachel, which means ‘ewe’ or journey. Leah which means to get tired. Bilhah which means ‘troubled’, and Zilpah which means ‘cause to weep’ or ‘trickle myrrh, bitterness’. Jacob’s mother Rebekah means : ‘ensnarer’. It is a family directing to all sorts of traps and yokes, as they represent the cross by which we enter. Jacob’s father ‘Isaac’ means : ‘jester’ or ‘joker’ and even ‘toymaker’ in it’s Hebrew roots. Of course this is all symbol. By the lizard anointing we become toys of God, and thus we become ‘child’ again, which seems to be the only way to enter the kingdom. This is also what the name ‘Benjamin’ means.

All this is finally to make us creative. The name Sarah, the mother of all these may be ‘warden’, but Abraham means ‘creativity’, ‘maker of crowds’. We are not alone, for higher on the mountain we will meet those who are like us, and we will be connected to each other by heavenly bloodlines. The lizard will bring forth the chameleon, the road to the ark of Noah, which means literally : ‘place of rest’. A new flood will come : the one of fire and blood, but in Noah, the type of Christ the Carpenter, there will be rest. The ‘Christos’ is the anointed, having it’s roots in ‘to be rubbed and hammered’. ‘Christos’ has it’s roots in the cross itself, and is therefore the punisher in order to create, and in order to mediate.

The six tribal mothers all helped in raising the Davidic-Salomic statue bringing forth Jesus and the Lizard Anointing. If we look at Bilhah for example, one of the four lovers of Jacob and slavegirl of Rachel, she represents ‘fear’ as that is the Hebrew rootmeaning of her name. She is the mother of the Dan-tribe (judge) and the Naphtali tribe (wrestler). Bilhah is an important root of the Lizard. In Greek fearing God is ‘phobeo theos’ meaning to flee, to take flight, to be struck and to be ringing as an alarm. It is related to the frozen, sliding mode, to ice and snow. It is also related to the sledge. Fearing God is the beginning of all wisdom, all hearing and obeying (hupakouo/simeon). Zilpah is the mother of Gad (penetrator) and Asher (to set up), and she was also the slavegirl of Leah. Zilpah’s name means to weep. She also represents an important root of the Lizard, as weeping is related to brokenness. Her name means also trickling which means temperance (dripping). It is directing to the ever-patient and longsuffering character of Mary. At the same time Mary is representing Rachel, as she is on a journey to Christ instead of pleasing man. She also represents Leah as the grieved and exhausted one, as she prefers to suffer with Jesus instead of getting energy from name-making and fame-making labour. She guards and treasures her relationship with Christ like Sarah the Warden, and she traps the ones surrounding her by her mystery like Rebekah the Ensnarer. In this circle of the six tribal mothers of Israel, the lizard has become a chameleon. By this Father Isaac is making his dolls. At the end of the show we are nothing but toys. It is all happening in God’s Toymaker’s House, making us ready for the Big Game. We won’t get a glimpse if we will continue to read our translations of the bible, but we will start to get it when we go for the Groundtext of God’s Word.

Iesous (Jehovah is Salvation) is the second Adam, while Mary is the second Ishshah. Mary is the tribal mother of the disciples and apostles. When Mary of Magdalen wept at Iesous’ feet she was under Zilpah’s Spirit (the weeping anointing). The women close to the heart of Iesous also carried the anointings of the other tribal mothers. The word ‘haplotes’ means singleness, which is also very important before we start to stream in the chameleon anointing. First of all we need to know that the guilt-generation of centuries ago has put the focus on sin as a personal mistake, while in groundtext ‘hamartia’ is focussed on the collective as through the bloodline. This is why it is so important to be part of Gods bloodlines. Hamartia is the spirit of collective sin keeping people in bondage, and it can be broken by the Blood of Christ, the ‘haima’ or in Hebrew : ‘dam’ which means in it’s roots : ‘to be cut off’ and ‘to be silent’. We can ask for the ‘haima’ and ‘dam’ of Christos. We can also ask for the ‘molops’, the stripes of Christos, for these are the wounds which trickles with blood, giving it not easily. This all happens in the ‘soma’ of Christos, which is his living body as well as his dead body. ‘Xulon’ is the energy of suffering which can come in many forms as the objects of torment holding ‘telos’, the heavenly money. ‘Xulon’ is the actual bondage through which the telos streams. Sometimes ‘xulon’ has been translated as tree, but it is much more than that. It can also be translated as the vessels of measure, boiling and smoothing, and the yoke itself with all it’s thongs and mechanisms. Xulon is the Path of Easter, from Getsemane through Gabbatha to Calvary. By His death Christ became our ‘Xulon’ of ‘Zoe’ (life). Xulon is the heavenly cook, the preparator of telos. It is the generator and conductor of the telos. By Xulon we receive all the ingredients of Easter to become an Easter-Soldier. Not only the cross, but also for example the robe of scorn and the crown of thorns.

Another word for cross is ‘stauros’ which means in it’s roots ‘to weigh’. It is actually to use all weight as fuel to bring forth the weight (kabod) of heaven. The ‘stauros’ is the more sensuous part of the Xulon, the accurate and refined force which brings a certain order. We can relate this energy to the rise of the white horses in Revelation 19. We need ‘stauros’ if we want to be a saddle for Christos and the heavenly armies. By the ‘stauros’ of Christos we become the ‘leukos hippos’, the white (light) horse. By the stauros we become a part of the army, a chariot, and we learn to know Christ as the ‘Stauros’. In the Old Testament the word for horse is ‘cuwc’. It is actually a chariot-horse but it is also used as ‘swallow’, i.e. winged horse. The word ‘parash’ is another word used for horse, which means ‘warhorse’ and even horseman. ‘Parash’ also means : to pierce, to scatter, to declare, to separate and to make divisions, so the ‘Parash’ is actually the wild or savage horse generating other horses to subdue them.

Take notice of the fact that stauroo, to crucify, means ‘to fasten to a stake or pale’. The two-beamed ‘cross’ was originally a symbol of the ancient Chaldean god ‘Tammuz’. Iesous Christos went through this experience on ‘Kranion’ which means ‘skull’ or ‘place of skulls’. In Hebrew this place was called ‘Golgotha’. ‘Kranion’ means ‘horn’ or ‘hair’ in it’s roots. This is actually what we see in Revelation : the sun, or better : ‘skylight’ is becoming like a hairy sack. It means the return of ‘Kranion’. The moon, the light of the night, will turn into blood. It speaks of a big spiritual sacrifice. If we want to get any further in our relationship with Iesous Christos, we need to return to ‘Kranion’. This is the place where his ‘stauros’ is, where he hangs. This is the place where we can become his horses of war. The war is against spirits like ‘Harmatia’ and ‘Blasphemia’ which is in it’s roots to abuse the holy things of God for own fame : ‘making yourself a name’. When we want to follow Christ to get rid of these we must cross the brook ‘Kedron’ or ‘Kidron’ like Iesous and his disciples did, to come into the garden of Getsemane at the foot of the olive mountain. Kidron means ‘dark’, ‘to be dark’, ‘to grow dark’ and ‘to cause to weep’. In Samuel it sais it is the road to the wilderness. It was the place where one used to burn idols. It is the place of ashes and dust where we become ‘black horses’, the ones Zecharia saw in his vision. In Hebrew roots it means : ‘the seeker and the dawn’. It can also be used for ‘swallows’ and ‘cranes’. Zecharia saw the black and white horses going to the North to bring the Spirit of God to peace. Zecharia also speaks about red horses, and spotted horses. The red ones represent the blood of Christ, and the spotted ones represent the stripes or wounds of Christ. They come forth from between the brasen mountains, which means : from the brasen altar, which is the altar of ascension in the rootwords. Again we see that this has to do with Zilpah. The brooke Kidron is like her snake by which she brings the followers of Christ into the garden of Getsemane. In the groundtext the kiss of Judas was merely a lot of kisses, so it is like a dangerous enchanting garden of hypocrite flowers trying to lull you into sleep so that they can bring you to the stake of Christ, the ‘stauros’. It is something jumping on you by those who call themselves your friends. Again it is important to hear the Lord instead of man. This happens by the ‘pistis’ by some translated as ‘faith’ but it is much more. It speaks about conversation, relationship with Christ, and taking positions as in strategy. ‘Pistis’ is about a war, about ‘hearing God’, and it is actually the key by which we enter the ‘polis’, the New Jerusalem. ‘Pistis’ is strategic prophesy. And we need it to finally conquer ‘Harmatia’ and ‘Blasphemia’. These two are like deceiving flowers, and we can only overcome them when we become flowers too. How will this happen ? We must know that when we enter Getsemane we will be rubbed until we start to bleed, and we will be polished until we are smooth. There will be no hard parts or blank parts be left, as we will be red horses, related to the adam-stone or odem of Ruben, the sardius. This one represents the path of the nazarite. On this path we will be broken off and get rebuilt, again and again, until we are pure as living stones, part of the ‘polis’, the New Jerusalem. This is also what ‘Ruben’ means literally : ‘rebuilder’. There will be no Blood of Christ in our lives if we haven’t learned how to bleed. It works ‘through’ us. We need to receive the ‘odem’, the bleeding stone, in our lives first. A way by which this stone is entering into us is by ‘helos’, the nails of Christos. Further by this we have to battle against a spirit called ‘Pharmakia’, the spirit of medicine which uses it to control and subdue others, which is sorcery and spellbinding. We have to defeat this spirit to enter further into the ‘polis’. There are many spirits under this ‘Pharmakia’ who make their medicines without using the stauros (stake) of Christos, those who aren’t on the nazarite path. They do not have the bleeding stone, the odem, inside of them. Our medicine comes from the Xulon of Zoe, the yoke (of life), from it’s leaves, it’s ‘phullon’ which is the twelve tribes in it’s roots. The ‘Pharmakia’ is the deceitfull ‘zoe’, the green horse on which Thanatos (Death) is seating, while Hades (the realm of death) is following him. ‘Pharmakia’ is one of the worst spirits the word of God describes (in Revelation). Those who follow the Pharmakia are called ‘the pharmakos’, and they will have no place in the ‘polis’. Further on the black list of Revelation, those who will not have a place in the polis, is a spirit called ‘Apisteo’, which means ‘not hearing, thus not obeying’. It is a deaf spirit, anti-prophetic, very stubborn and anti-strategic. Only by the ‘Pistis’ we will defeat this spirit, by hearing and obeying, by strategic prophesy in our relationship with Christos. This speaks about the stone of Simeon, the Topaz, or ‘pitdaw’, and again this reflects the life of Maria, sitting at the feet of Iesous. In this it is the strive to be the best, the championship, to pay the highest price and to lose everything to get this. That is what the true ‘Pistis’ is. It is our weapon and our shield, our elevator to bring us into the polis. This is the description of the ‘thureos pistis’ of the armory in Ephesians 6, by some poorly translated as ‘shield of faith’. If we really understand the groundtext of this : the roots of the thureos pistis, we will be able to quench the fiery darts of the enemy. ‘Analambano’ means ‘to make it our center’. This was written in relation to the ‘Thureos Pistis’. It also means : raising up, taking possession of it and selecting it. We must understand that Christ is our Pistis and also our Thureos Pistis. We cannot do this by ourselves.