https://www.breitbart.com/national-security/2018/09/17/pope-francis-calls-for-a-christian-populism-that-hears-and-serves-the-people/
Pope Francis Calls for a ‘Christian Populism’ that Hears and Serves the People attempting to hijack God’s movement is rejected by God 3 fold and returned 10.  Satans/Lucifer/devil/serpent/dragon churches to fail and fall, they have been judged. The one world spiritual alignment to God the creator is through “The Heart” and will not need churches as the tablets of the heart is written on the hearts of all so aligned.

https://www.biblegateway.com/passage/?search=Matthew+25%3A31-46%2CRevelation+22&version=NIV 

Matthew 25:31-46 New International Version (NIV)

The Sheep and the Goats

Hijacking Gods movement is rejected by God 3 fold and returned 10 Lucifer church to fail and fall they have been judged. The one world spiritual alignment to God the creator is through “The Heart” and will not need churches as the tablets of the heart is written on the hearts

I shall not receive those who have entered unto the mark of the beast

The Mark of the Beast
…17so that no one could buy or sell unless he had the mark—the name of the beast or the number of its name. 18Here is a call for wisdom: Let the one who has insight calculate the number of the beast, for it is the number of a man, and that number is six hundred sixty-six.

https://www.biblegateway.com/passage/?search=Revelation+17&version=NIV

Babylon, the Prostitute on the Beast

https://www.youtube.com/watch?v=4R3_H72o5EM
Antichrist Right on TIME!! Obama says,, “We don’t need a MESSIAH”.

GET THEE BEHIND ME SATAN. HOW HARD YOU HAVE TRIED TO HIDE GOD FROM THE WORLD TO STOP THE CHRISTOS, TO STOP THE CHANGE AND HOW THOU HAS FAILED TO DO SO. THOU MOMENT HAS COME AND GONE.

Revelation 20 King James Version (KJV)

20 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

² And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

https://www.biblegateway.com/passage/?search=Revelation+20&version=KJV

Revelation 19:11-16 English Standard Version (ESV)

20 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.

² And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

The Rider on a White Horse

¹¹ Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. ¹² His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. ¹³ He is clothed in a robe dipped in^[a] blood, and the name by which he is called is The Word of God.

Debra means mountain and bee – I am the mountain. I am the dew.

The name Dabar YHWH in the Bible

Dabar-Yahweh means roughly Word of the Lord.

Dabar-Yahweh is one of the few dominant Hebrew names or titles of God in the Bible, although not often enough recognized as such. This beautiful name is introduced as late as Genesis 15:1 where the Word of God is in a vision to Abraham and speaks to him (compare: Elohim occurs in Genesis 1:1, YHWH Elohim in 2:4, and Elyon in 14:18).

God speaks often to people and in many different ways. The Word of God, however, typically conveys formal messages and mostly to prophets. The Word of God gains a pivotal status in the New Testament when He “becomes flesh” in Jesus Christ, now known by the Greek translation Logos.

https://en.wikipedia.org/wiki/He_(letter)

In Judaism

Hei is often used to represent the name of God as an abbreviation for Hashem, which means The Name and is a way of saying God without actually saying the name of God. In print, Hashem is usually written as Hei with a geresh: ה׳‬.

Other alternatives and pseudo-alternatives are:

• The Word of the Lord YHWH, or דבר־אדני יהוה (Dabar Adonai YHWH), as used by Ezekiel (6:3, 25:3 and 36:4).
• The Mouth of YHWH, or פי יהוה (py YHWH; Exodus 17:1, Leviticus 24:12, Numbers 3:6 etcetera).
• The Speakings of YHWH, or אמרת יהוה (amaroth YHWH; 2 Samuel 22:31, Psalm 105:19, Jeremiah 51:62).
• The Sword of YHWH, or חרב יהוה (hereb YHWH; 1 Chronicles 21:12) or חרב ליהוה (Jeremiah 47:6). This curious term is clearly also part of the same theme; the edge of a sword was known as its mouth (Genesis 34:26, 2 Samuel 2:26), but see our article on the word חרב hereb for more details.

🔼Etymology and meaning of the name Dabar YHWH

Where some names of God come uniquely from rare roots, the names Elyon and Dabar come from roots that have truly vast domains of application. The word dabar, however, outdoes even elyon and is a universe of meaning in itself:

דבר

The root דבר (dabar), its many derivations and the many meaning of each derivation, occur over 2,500 times in the Old Testament. HAW Theological Wordbook of the Old Testament reports that the King James Bible uses more than 110 different English words and expressions to translate this one Hebrew word דבר (dabar).

Our root basically has to do with the vocal conveyance of a whole message (unlike the verb אמר (amar), which means to say or talk), or refers to ‘matters’ or ‘things to be discussed’.

Besides its enormous significance in the phrase Word of God, the root is used to indicate the “order” of Melchizedek, the “inner sanctuary” of the Holy of Holies, the Ten “Commandments” and to supply two out of five books of Moses with their titles: the original title of Numbers is וידבר (Wayyadabar – And He spoke) but is also known as במדבר (Bemidbar – In the wilderness). The original title of Deuteronomy is הדברים (Hadabarim – The Words). In Judges 5:12 the judge Deborah (דברה) is urged to ‘word’ (דברי) a song.

Scholars generally have the root דבר (dabar) break apart into two distinct groups of meanings:

A: a group of words that pertain to speech and specifically intelligent discourse.

B: a group that pertains to being behind or coming later or as a consequence.

We’ll have a look at the derivations of the root דבר (dabar) and mark each with an (A) or (B), depending on which group of meanings the word belongs to. We stress again that no such distinction exists in Hebrew; to the Hebrews all words that follow are closely related in essence, and all variations of the same theme.

Abarim Publication postulates that this theme, of which speech and reason is also an expression, in its most fundamental sense is fruitfulness, fruitage; the bringing forth of things, or the bringing about of things. In fact, since the Hebrew language is not as lavish in its use of the verb ‘to be’ as English, we see a large overlap of both the verb and the noun dabar with the idea of the being or coming about of predominantly conceptual entities; things, anything that can be named, and tapping into the creation theme, anything that God spoke (or could have spoken) into being:

דבר

The verb דבר (dabar) (A). As a verb, this word generally denotes the producing of whatever the same word means as noun, hence: to speak, declare, warn, threaten, command, promise, sing . . . etc. The noun always denotes a message or at least a verbal unit that came from contemplative thought, or (according to HAW Theological Wordbook of the Old Testament ) “most matters pertaining to moral and ideal values”.

The verb dabar should be distinguished from אמר (amar), to say or talk, or rather the activity that brings about strings of these: אמר (omer) ‘word,’ such as those found in dictionaries. The verb amar brings the focus on what is spoken, but dabar brings the focus on the actual speaking. The verb amar always comes with what was said (i.e.: and then he said, “fine morning, ain’t it?”), while dabar may occur without content (i.e.: and, after clearing his throat, he spoke.)

The verb dabar occurs in Psalm 18:47b: “And subdues people under me [NAS],” but in the 2 Samuel 22:48 parallel the verb ירד (yarad, bring down; see Jordan) is used. Finally it should be noted that 400 out of 1100 occurrences of the verb dabar are in the formula ‘and God said/promised/commanded/etc.’

דבר

The masculine noun דבר (dabar) (A). As a noun, this word denotes a unit that was made to come about. It can be a single word, but it can also be a whole sentence or statement like the Ten Words (a.k.a. the Ten Commandments) which by sheer fact of their decree brought about people who didn’t steal and murder etcetera.

Dabar can be an ‘act’ such as the acts of King David (1 Chronicles 29:29; we suggest: the things that David ‘made to come about’), and it can be a whole literary corpus (a book as a physical object or a general account is called ספר (seper) such as the book of Samuel the Seer who recorded the acts of David, or Chronicles, which was originally titled: דברי הימים (dabary heyomim), “Events of the Days / Times”.

Dabar may be as general as to mean ‘thing’. The proper plural (דברים, dabarim, or the pseudo-genitive plural דברי, meaning ‘dabarim of‘) may mean ‘words’ (Genesis 11:1) as well as ‘things’ (Genesis 15:1) or ‘matters’ (Exodus 18:19).

Together with על (‘al), meaning on or upon, our noun forms the phrase על־דבר; upon the thing, or on account of, or simply: because. Together with כל (kol, meaning all) it becomes ‘everything’ and note how this also relates to Deuteronomy 8:3 and Matthew 4:4, “Man shall not live by bread alone but by every word [that is: everything] that comes from the mouth (Hebrew: midbar, see next) of the Lord”.

With certain negations (such as לא (lo’), meaning not or no) our word expresses ‘nothing’. Together with על (‘al), meaning on or upon, our word forms the term על־דבר, literally upon the thing, or rather: ‘on account of’, or ‘because’. Together with יום (yom), meaning day, our word forms the phrase דבר־יום; ‘thing of the day’ or ‘daily chore’.

In conjunction with YHWH, the word dabar denotes either any word spoken by God, or a specific Person of the Godhead who is talking. In the inaugurate usage (Genesis 15:1), the Word of the Lord comes to Abram in a vision — מחזה (mahazeh) from the verb חזה (haza), meaning to look or see — indicating that he was seeing the Word of God. When the Word of the Lord actually addresses Abram to say His first recorded words ever, namely, לא־תירא (lo-teyare; don’t be afraid), the verb אמר (‘amar, meaning to say) is used. In the New Testament the Word of the Lord is recognized as Jesus Christ, who came down from heaven to bring about the will of God (John 6:38). And there’s that theme again.

דבורה

The feminine noun דבורה (deborah) (via B to A), meaning bee (its curious plural דברים or דבורים looks like a common masculine plural; Deuteronomy 1:44, Psalm 118:12, Judges 14:8). Some commentators imagine that the bee was called “a speaker” because of its buzzing. But that can not be true for two reasons. First of all, the bee is not the only animal that makes sound. And secondly, because the bee doesn’t speak with its buzzing.

We suggest that the bee was named by means of the dbr root because it produces honey. Honey was the chief sweetener in the olden days, and although God’s words are sweater than honey (Psalm 119:103), Ezekiel reports that the scroll full of lamentations that God gave him tasted after it. Manna tasted like honey-wafers; manna also showed the glory of the Lord (Exodus 16:7) and Jesus compares himself to it (John 6:31-35). The promised land was a land of milk and honey (and Paul compares early learning to milk).

Ergo, the bee brings forth the honey which in turn has a lot to do with the Word of God.

HEART (Hebr. “leb,” or “lebab”).

—Biblical Data:

The seat of the emotional and intellectual life. “Keep thy heart with all diligence; for out of it are the issues of life” (Prov. iv. 23), refers to the moral and spiritual as well as the physical life. Animals have simply a sentient heart without personal consciousness or reason. This is what is meant when it is said that a beast’s heart was given to Nebuchadnezzar (Dan. iv. 13 [A. V. 16]). Delitzsch (“System der Biblischen Psychologie,” p. 252) calls attention to the fact that the Arabic Ḥamasa (p. 513) says explicitly that the brute is without heart (“bi-ghair lubb”).

The three special functions, knowing, feeling, and willing, ascribed by modern psychologists to the mind, were attributed to the heart by the Biblical writers (comp. Assyrian “libbu” = “heart,” in Delitzsch, “Assyrisches Handwörterb.” p. 367). In the Book of Daniel intellectual functions are ascribed not to the head only (Dan. ii. 28; iv. 2, 7, 10 [A. V. 5, 10, 13]; vii. 1, 15), but also to the heart (ib. ii. 30).

Its Psychical Aspects.

The heart as the seat of thought is referred to in “maḥshebot libbo” (thoughts of his heart; Ps. xxxiii. 11) and in “morashe lebabi” (possessions or thoughts of my heart; Job xvii. 11). So “amar beleb” (Obad. i. 3), “amar el leb” (Gen. viii. 21), “dibber ‘im leb” (Eccl. i. 16) (= “to speak to the heart” or “to oneself”), mean “to think.” The heart knows and perceives (Deut. xxix. 3 [A. V. 4]); it remembers and forgets (I Sam. xxi. 13 [A. V. 12]; Deut. iv. 9). “A dead man out of heart” (A. V. “mind”; Ps. xxxi. 13 [A. V. 12]) means a dead man forgotten. The man of understanding is called “ish [plur. “anshe”] lebab” = “the man of heart” (Job xxxiv. 10, 34), and the man without understanding “ḥasar leb” (Prov. x. 13) or “en leb” (Jer. v. 21), “the man void of heart” or “without heart.”

That the heart is the seat of emotion is the generally accepted opinion of all investigators into the psychology of the Bible, though Carl Grüneisen (“Der Ahnenkultus und die Urreligion Israels,” p. 39) denies it. All modes of feeling, from the lowest physical forms, as hunger and thirst, to the highest spiritual forms, as reverence and remorse, are attributed by the Hebrews to the heart (comp. Gen. xviii. 5; Judges xix. 5; Ps. cii. 5 [A. V. 4]); so joy and gladness, sorrow and grief, fear and reverence (Zeph. iii. 14; Isa. lxvi. 14; Ps. xiii. 3 [A. V. 2]; Deut. xx. 3, 7, 8; Jer. xxxii. 40). Still the term “nefesh” (soul) is more frequently used with reference to the appetites.

Is the Seat of Volition.

The heart is also the seat of volition. It is self-directing and self-determining. All conscious resolvesemanate from that source (comp. “mela’olibbo” [Esth. vii. 5]; “nadab libbo oto” [Ex. xxxv. 29]; “nesa’o libbo” [Ex. xxxv. 21]; and “natan libbo” [Eccl. i. 13]). When the words “heart” and “soul” are used in connection with each other (Deut. vi. 5), they are not used merely as synonymous terms in order to add force to the expression, for the phrase “with all your heart” denotes the love of conscious resolve, in which the whole being consents, and which must at once become a natural inclination (see Cremer, “Biblico-Theological Lexicon,” s.v. καρδία, transl. by William Urwick, p. 347).

It is in the heart that the heart becomes conscious of itself and of its own operations. It recognizes its own suffering. It is the seat of self-consciousness: “the heart knoweth its [A. V. “his”] own bitterness” (Prov. xiv. 10). As the whole physical and psychical life is centralized in the heart, so the whole moral life springs from and issues out of it. This is clear from such expressions as “shalem” and “tam” (perfect), “ṭahor” (pure), “ṭob” (good), and “yashar” (upright), used in connection with the heart. The Biblical writers speak of the false heart, the stubborn and obstreperous heart, and the heart distant from God (Ps. ci. 4; Jer. v. 23; Isa. xxix. 13). The hypocrite is the man with a double or divided heart: where one would say “two-faced,” the Psalmist says “two-hearted” (“beleb waleb”; Ps. xii. 3 [A. V. 2]). Lazarus (“The Ethics of Judaism,” Engl. transl., ii. 60, note) observes that “the Talmudic ‘libbo’ rarely reaches the inclusive meaning of the Hebrew ‘leb,’ which comprises the whole psychic phenomena. As a rule, the Talmudic expression approaches the modern ‘heart,’ primarily indicating inner conviction as contrasted with external deed” (see Sanh. 106b; Ber. 20a, Munich MS.). There is an interesting discussion between Rabbi Eliezer and Rabbi Joshua as to whether the heart or the head should be regarded as the seat of wisdom (Yalḳ., Prov. 929).

Maimonides, in discussing the term “leb,” says that it is a word used homonymously, primarily signifying the organ of life and then coming to mean “center,” “thought,” “resolution,” “will,” “intellect” (“Moreh Nebukim,” i. 39). See Psychology of the Bible.

“Leb” is used figuratively for the center or innermost part of objects other than the human body, in expressions such as “the heart of the sea” (Ex. xv. 8; Jonah ii. 3); “the heart of heaven” (Deut. iv. 11; A. V. “midst”); “the heart [A. V. “midst”] of an oak-tree” (II Sam. xviii. 14). In this use “heart” has gone over into the English language as a Hebraism when mention is made of the “heart” or “core” (Latin “cor”) of a subject or object, meaning its central or innermost part, its central idea or essence. “She’er” (flesh) and “leb” (heart) are used conjointly to designate the whole inner and outer life of man (Ps. lxxiii. 26).

—In Apocryphal and Rabbinical Literature:

Καρδία in the Apocrypha, and in rabbinical literature, have the various meanings of the Biblical term = “heart.”

1. As the Seat of the Physical Organism:

Compare Tobit vi. 4-7, and the numerous references in Talmud and Midrash, especially the treatise Ḥullin, which treats largely of the traditional manner of slaughtering animals for ordinary use.

2. As the Seat of All Morality and of All Moral and Spiritual Functions:

The heart being the center of personal life, and in fact of man’s collective energies, as well as the laboratory for the appropriation and assimilation of every influence, the moral and religious conditions of man wholly depend upon it. For example, in II Esdras (ix. 31) occurs, “I sow my law in you [in your hearts] and it shall bring fruit in you, and ye shall be honored in it forever.” II Macc. ii. 3 reads: “And with other such speeches exhorted he them, that the law should not depart from their hearts.” “Yes, therefore, Thou hast given us a heart that we may fear You and call upon Your name” (Baruch iii. 7; comp. Tobit i. 12). That God “requires the service of the heart” is a favorite saying of the Rabbis.

As in the Bible (Gen. vi. 5, viii. 21), the seat of good and evil impulses alike is neither the body nor the soul, but rather the heart (not, of course, the physical organ, but the willing and thinking self); thus the Rabbis frequently use “yeẓer” to interpret the Biblical term . “Esau speaks in his heart” is rendered in Gen. R. lxvii., “The wicked are in the power of their heart, but the righteous have their heart in their power.” In Num. R. xvi. it is said, in reference to the report of the spies, “The heart and the eyes are the cause of their sin.” “The evil desire is living in the heart” (Ber. 61a). The heart is the organ of conscience. Thus the Septuagint translates Ecclus. (Sirach) xlii. 18, “The heart He searcheth,” with συνείδησις = “conscience” (comp. Wisdom xvii. 11).

The heart is also the seat of feeling, of courage, of hatred, of pride, and of deceit. “As the heart is first to feel sorrow, so it is also first to feel joy” (Ex. R. xix.; comp. Prov. xiv. 10). “Set thy heart aright, and constantly endure” (Ecclus. [Sirach] ii. 2). “Do not approach righteousness with a divided heart” (Enoch xci. 4). “My son, love your brethren, and do not turn from them with a proud heart” (Tobit iv. 13). “With his lips the enemy talketh sweetly, but in his heart he planneth to throw thee into a pit” (Ecclus. [Sirach] xii. 16).

There is a famous reference in “Cuzari,” ii. 36 et seq., to the effect that Israel occupies the position among the nations which the heart occupies among the organs of the human body. For the heart is most exposed to the ills of the flesh, and most sensitive to all changes of temperament, hatred and love, fear and vengeance, etc.

3. As the Seat of the Intellect and the Will:

“Do not follow thy desires to walk in the ways of thy heart” (Ecclus. [Sirach] v. 2; comp. ib. iii. 24, 25; Baruch ii. 30, 31). In Eccl. R. i. 1 the Biblical passage I Kings iii. 5 et seq. is referred to, where Solomon, in answer to Yhwh’s request that he shall ask for something, asks for an understanding(hearing) heart. The Midrash renders “an understanding heart” by “wisdom”; and there it is said that God gives Solomon “wisdom and understanding.” “The heart of the ancients was as large as the gate of Ulam, the heart of the later ones as the gate of Hekal; and ours is like the eye of a needle” (‘Er. 53a). This refers not to the actual size of the physical heart, but to difference in mental attainments.

When we join the first and last letters of the Torah, we have lev, the Hebrew word for heart. – I am the beginning and the end

DEBRA REVERSED MEANS

arbed means

Etymology; From Proto-Celtic *ɸare-kʷet-; compare Old Irish ar·ceissi (“have mercy on”).^[1]

Verb; save

{ verb }to store for future use. To help someone to survive, or rescue someone

Te Manawa The Heart defender of the of the faith, Gods live sovereign de jure and sovereign de facto of the Age (TM) #MotheroftheWorld #MotheroftheNations #Christos of the Age #PopeFrancis #Vatican #PrayForTrump #Pope #VladimirPutin #PrayForPutin #POTUS #NZPolitics #Maori #DrainTheSwampNZ #NigelFarage #FreeChina #FreeTibet #FreeTheWorld #FreedomOfSpeech #QAnon #WeThePeople #TheGreatAwakening #internetbillofrights #UnitedNations #AlexJones

Debra Ann Potroz known as TeManawa (The Heart)

El Dabar-lev-shmim

At no time has it been said to burn the churches I reject the burning of the sacred places

DEBRA                                                                                                                          POTROZ

X MARKS THE SPOT = t  FLIPPED OR UNFLIPPED

DEBRA TEMANAWA POTROZ

History & Reconstruction

The Ancient picture is a type of “mark,” probably of two sticks crossed to mark a place, similar to the Egyptian hieroglyph , a picture of two crossed sticks. This letter has the meanings of “mark,” “sign” and “signature.”

The Modern Hebrew, Arabic and Greek names for this letter is tav (or taw), a Hebrew word meaning, “mark.” Hebrew, Greek and Arabic agree that the sound for this letter is “t.”

The early pictograph evolved into in the Middle Semitic script and continued to evolve into in the Late Semitic Script. From the middle Semitic script is derived the Modern Hebrew ת) . The Early Semitic script is the origin of the Greek and the Latin T.

Now they say that Satan had claim to this symbol in ancient times but this is not ancient times and I have claimed back Gods symbols for God the creator the good and absolute God above all creation and one must know the there is sometimes a S at the bottom of this symbol but it now stands for Samuel not Satan  AND SO PRIORY DE SION I have even  over come you so it would go PS and flipped DS THUS Samuel too is at the gate

The sail has been changed from black to white

Come out of the darkness and into the light

Te Manawa The Heart defender of the of the faith, Gods live sovereign de jure and sovereign de facto of the Age (TM)  #Christos of the Age