Reconciling the alternate readings of Psalm 90

[Laureate]

Not quite exhausted yet, it’s a work in process
תפלה למשה איש האלהים אדני מעון אתה היית לנו בדר ודר
The Prayer of Moshé, the Man of Alohym, I am more or less a vapor of your cloud which continues to regenerate;

Peleh, Marvelously your incinerating properties were drawn out of The surging mass of collected waters, whose vapors were swept from a dormant cloud, that you may become a habitation for us to repopulate and perpetuate the regeneration of your existence;

You Peleh (Di)scretely possess the Man of Alohym that is drawn out of the waters, to make petition for (the salvation of) those who were made of a woman, (for salvation) from their own awful judgment, and draw Mortal Men from their anesthesia (sleeping gas) to Alohym, that they may become a sovereign lord of our habitation;

My Lord, all this time you have been (and continue to be) the place of our habitation perpetuating each (and every) generation that is generated;

 

[be(t)et lamed resh]

Not quite exhausted yet, it’s a work in process
תפלה למשה איש האלהים אדני מעון אתה היית לנו בדר ודר
The Prayer of Moshé, the Man of Alohym, I am more or less a vapor of your cloud which continues to regenerate;

Peleh, Marvelously your incinerating properties were drawn out of The surging mass of collected waters, whose vapors were swept from a dormant cloud, that you may become a habitation for us to repopulate and perpetuate the regeneration of your existence;

You Peleh (Di)scretely possess the Man of Alohym that is drawn out of the waters, to make petition for (the salvation of) those who were made of a woman, (for salvation) from their own awful judgment, and draw Mortal Men from their anesthesia (sleeping gas) to Alohym, that they may become a sovereign lord of our habitation;

My Lord, all this time you have been (and continue to be) the place of our habitation perpetuating each (and every) generation that is generated;

I've often wondered why למשה [ lamed, mem, shin, hei ] has been translated to, "moses ". Is it possible that a substitute for Hebrew shin to Greek wasnt available? Rhetorically speaking. I do have a theory that can be broken down with historical evidence of the writing systems and scripture.

 

[be(t)et lamed resh]

https://www.chabad.org/library/article_cdo/aid/108400/jewish/The-End-of-Days.htm

One of the traditional spellings of, "moshiach" is questionable to me. Instead of chet, I offer Moshe'kaf, or Moshe'qof.

 

[Laureate]

I've often wondered why למשה [ lamed, mem, shin, hei ] has been translated to, "moses ". Is it possible that a substitute for Hebrew shin to Greek wasnt available? Rhetorically speaking. I do have a theory that can be broken down with historical evidence of the writing systems and scripture.

The ל is found prefixing many proper nouns where in some instances it leans more towards a Possessive denoting, belonging to, the properties of, usually rendered, Of, From, According to, etc., also used as a distinction, That (cat), The (cat) or as a casual article, A (cat);

In Biblical pidgin Hebrew the ל is never used casually, it always contributes meaning to the context, whereas in contemporary Hebrew it often looks like it is used as a mere intensifier, offering no actual contribution to effect the general meaning of the context, but honestly I am not fully aware of all of it’s contemporary applications;

The Torah has many alternate spellings and truncations, and the language also has various formulas and incorporates multiple syntax’s, but to me, this was all deliberately orchestrated from on high, to accommodate the embedding of intelligent information in a skip reading;

Man has his reasons for doing whatsoever he is handed over to, and Heaven has it’s reasons for permitting man to presume his lips are his own.

 

[be(t)et lamed resh]

The ל is found prefixing many proper nouns where in some instances it leans more towards a Possessive denoting, belonging to, the properties of, usually rendered, Of, From, According to, etc., also used as a distinction, That (cat), The (cat) or as a casual article, A (cat);

In Biblical pidgin Hebrew the ל is never used casually, it always contributes meaning to the context, whereas in contemporary Hebrew it often looks like it is used as a mere intensifier, offering no actual contribution to effect the general meaning of the context, but honestly I am not fully aware of all of it’s contemporary applications;

The Torah has many alternate spellings and truncations, and the language also has various formulas and incorporates multiple syntax’s, but to me, this was all deliberately orchestrated from on high, to accommodate the embedding of intelligent information in a skip reading;

Man has his reasons for doing whatsoever he is handed over to, and Heaven has it’s reasons for permitting man to presume his lips are his own.

That is an old aramaic principle concerning the Tree and its whole form, roots to bow ..
. Lamed qof before the bow breaks story involves an arbitrator/arboreal view.

 

[be(t)et lamed resh]

The ל is found prefixing many proper nouns where in some instances it leans more towards a Possessive denoting, belonging to, the properties of, usually rendered, Of, From, According to, etc., also used as a distinction, That (cat), The (cat) or as a casual article, A (cat);

In Biblical pidgin Hebrew the ל is never used casually, it always contributes meaning to the context, whereas in contemporary Hebrew it often looks like it is used as a mere intensifier, offering no actual contribution to effect the general meaning of the context, but honestly I am not fully aware of all of it’s contemporary applications;

The Torah has many alternate spellings and truncations, and the language also has various formulas and incorporates multiple syntax’s, but to me, this was all deliberately orchestrated from on high, to accommodate the embedding of intelligent information in a skip reading;

Man has his reasons for doing whatsoever he is handed over to, and Heaven has it’s reasons for permitting man to presume his lips are his own.

If only the crown upon the lamed was a serepid accident given the pen of a scribe

 

[be(t)et lamed resh]

Not quite exhausted yet, it’s a work in process
תפלה למשה איש האלהים אדני מעון אתה היית לנו בדר ודר
The Prayer of Moshé, the Man of Alohym, I am more or less a vapor of your cloud which continues to regenerate;

Peleh, Marvelously your incinerating properties were drawn out of The surging mass of collected waters, whose vapors were swept from a dormant cloud, that you may become a habitation for us to repopulate and perpetuate the regeneration of your existence;

You Peleh (Di)scretely possess the Man of Alohym that is drawn out of the waters, to make petition for (the salvation of) those who were made of a woman, (for salvation) from their own awful judgment, and draw Mortal Men from their anesthesia (sleeping gas) to Alohym, that they may become a sovereign lord of our habitation;

My Lord, all this time you have been (and continue to be) the place of our habitation perpetuating each (and every) generation that is generated;

120 yrs are alotted to person to strive as a limit and tradition says moshe reached such a precipice. Then there are 3 and 4 generations allowed to strive in Torah.
My view is that a generation is a 120 yrs. If So then, 4 generations equals 480 yrs leaving 50 yrs missing from the 430 in egypt for a speculative reason. My guess is that the 50 was yosefs' time alone while terraforming the region.
Math and so

 

[be(t)et lamed resh]

120 yrs are alotted to person to strive as a limit and tradition says moshe reached such a precipice. Then there are 3 and 4 generations allowed to strive in Torah.
My view is that a generation is a 120 yrs. If So then, 4 generations equals 480 yrs leaving 50 yrs missing from the 430 in egypt for a speculative reason. My guess is that the 50 was yosefs' time alone while terraforming the region.
Math and so

50 is an interesting number relative to the feast of weeks

 

[Laureate]

https://www.chabad.org/library/article_cdo/aid/108400/jewish/The-End-of-Days.htm

One of the traditional spellings of, "moshiach" is questionable to me. Instead of chet, I offer Moshe'kaf, or Moshe'qof.

Heaven has alternate readings throughout the Torah, and it was done with great Deliberat(ion) [note my play on words], it permits intelligible information to read on ELS’s, and various Skip Sequences;

Sometimes an alternate reading will allude to a particular dispensation, and their inadvertent usage of a word or phrase in a given context;

Yeshayahu 28 is an excellent example where we find the appellation גאי שמנים which properly renders Fat Valleys, the irony here is off the charts, for Punctuation is used to avoid ambiguity, yet this rendering brings ambiguity to the verse which can only be realized (and make any significant sense) when a dispensation of גוי שמנים Anoited Goiy arise from the Crown of גאות Pride of Aphrîyem, who (according to Ezekiel 37) represents the House of Ishrael, unto whom Yeshuah strictly sent his Apostles, thus making the name Aphrîyem synonymous with Christianity;

So here we have a passage that pertains to the גאות Concieted Christians, aka Anointed Gentiles who speak Hebrew as a foreigner, mispronouncing words like גוי to sound like גאי

There was no way for any one to make any clear pertinent sense of this passage until a particular dispensation גאות Arose and amongst them a body of people that perfectly fits the description of an otherwise ambiguous people Associated with Aphrîyem, aka the Lost Sheep of the House of Ishrael.

 

[be(t)et lamed resh]

Heaven has alternate readings throughout the Torah, and it was done with great Deliberat(ion) [note my play on words], it permits intelligible information to read on ELS’s, and various Skip Sequences;

Sometimes an alternate reading will allude to a particular dispensation, and their inadvertent usage of a word or phrase in a given context;

Yeshayahu 28 is an excellent example where we find the appellation גאי שמנים which properly renders Fat Valleys, the irony here is off the charts, for Punctuation is used to avoid ambiguity, yet this rendering brings ambiguity to the verse which can only be realized (and make any significant sense) when a dispensation of גוי שמנים Anoited Goiy arise from the Crown of גאות Pride of Aphrîyem, who (according to Ezekiel 37) represents the House of Ishrael, unto whom Yeshuah strictly sent his Apostles, thus making the name Aphrîyem synonymous with Christianity;

So here we have a passage that pertains to the גאות Concieted Christians, aka Anointed Gentiles who speak Hebrew as a foreigner, mispronouncing words like גוי to sound like גאי

There was no way for any one to make any clear pertinent sense of this passage until a particular dispensation גאות Arose and amongst them a body of people that perfectly fits the description of an otherwise ambiguous people Associated with Aphrîyem, aka the Lost Sheep of the House of Ishrael.

In the parable of lost sheep, efraym was 1 of 100. One of a number of stars named in the book of Life.
There were many more that Yeshua went to visit and save in every direction of the seasons. Many branches of shem. שמנים

י בְּבֵית, יִשְׂרָאֵל, רָאִיתִי, שעריריה שַׁעֲרוּרִיָּה; שָׁם זְנוּת לְאֶפְרַיִם, נִטְמָא יִשְׂרָאֵל.	10 In the house of Israel I have seen a horrible thing; there harlotry is found in Ephraim, Israel is defiled.
יא גַּם-יְהוּדָה, שָׁת קָצִיר לָךְ, בְּשׁוּבִי, שְׁבוּת עַמִּי. {פ}	11 Also, O Judah, there is a harvest appointed for thee! When I would turn the captivity of My people

 

[be(t)et lamed resh]

Heaven has alternate readings throughout the Torah, and it was done with great Deliberat(ion) [note my play on words], it permits intelligible information to read on ELS’s, and various Skip Sequences;

Sometimes an alternate reading will allude to a particular dispensation, and their inadvertent usage of a word or phrase in a given context;

Yeshayahu 28 is an excellent example where we find the appellation גאי שמנים which properly renders Fat Valleys, the irony here is off the charts, for Punctuation is used to avoid ambiguity, yet this rendering brings ambiguity to the verse which can only be realized (and make any significant sense) when a dispensation of גוי שמנים Anoited Goiy arise from the Crown of גאות Pride of Aphrîyem, who (according to Ezekiel 37) represents the House of Ishrael, unto whom Yeshuah strictly sent his Apostles, thus making the name Aphrîyem synonymous with Christianity;

So here we have a passage that pertains to the גאות Concieted Christians, aka Anointed Gentiles who speak Hebrew as a foreigner, mispronouncing words like גוי to sound like גאי

There was no way for any one to make any clear pertinent sense of this passage until a particular dispensation גאות Arose and amongst them a body of people that perfectly fits the description of an otherwise ambiguous people Associated with Aphrîyem, aka the Lost Sheep of the House of Ishrael.

גַּם