Chapter 5f

Lucifer and the

Guardian Cherub In Eden


"How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north (Zaphon): I will ascend above the heights of the clouds; I will be like the most High" (Isa 14:12-14).

"Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created" (Ezek 28:12,13).

Who is this "Lucifer" who tried to ascend into heaven? And who was this anointed and guardian cherub (or angelic being) that the Bible specifically says was "in Eden the garden of God?" We are about to find out.


Now Comes Adam

In the first chapter of this section, we discussed at length the woman in Revelation 12 and how that relates to Eve in Genesis chapter 3. It was pointed out that Eve represents two things. (1) The female nature in the creation process, and (2) She is symbolic of all the angels of heaven. The Bible says that she became "mother of all the living." Her children are the stars (or angels) of heaven and subsequent mankind upon earth (see Rev 12:17). All of this of course is highly symbolical.

Yet it is the male portion of the union that we will segregate and be dealing with here in this chapter—how the man himself fits into the whole equation. It is time to talk about Adam and what Adam represents. The following is going to be of major and ground breaking significance.


Rulership, Dominion, and Protection

According to the Bible, Adam is all about one primary thing. He was created to rule and have dominion. He was also to guard and protect. From the beginning Adam was created by God for that very purpose. The whole concept of male is tied into the concept of rulership and being the protector of God's interests. As man was created in God's image, it was for the express purpose of being a king and magistrate over God's created order that was entrusted and placed under him.

Adam also represents headship. Symbolically, he represents and is head of the whole human race and all generations that came after him. The Bible makes it clear that every person who has ever been born, has their foundational roots in Adam himself. In that sense Adam is a symbol or a sign.

Because Adam fell from grace, everything relative to the sinful nature of every person who lives upon earth, finds its root in Adam's transgression. Adam's failure is man's failure.

"Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom 5:12).


Male vs. Female

Yet, in a certain sense, both Adam and Eve—together and in unison—are representative of man. Throughout all civilizations, whenever a man and woman marry, the woman takes on the man's identity and adopts his name—the two become one single entity with the man as the head (1 Cor 11:3). In that sense scripture states that man and woman together comprise Adam (or man).

"This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; Male and female created he them; and blessed them, and called their name Adam, in the day when they were created" (Gen 5:1,2).

The previous chapter in this section had to do with the male/female principle. It is at the very bedrock of the Bible. In short review, the male nature is the OBJECTIVE truth aspect and the source of life. It does not have emotion or feelings. It deals with the truth and is simply the cold hard facts. The female nature is the SUBJECTIVE aspect, and is designed to bring forth all the beauty, emotion, feelings, and expression of what the male nature provides objectively. But since the female is not the source, she is helpless and lost without the male. Likewise the male is alone and has no means of expression without the female (see 1 Cor 11:11). The two aspects are incomplete without one another.

God designed Adam to be the covering and protector of Eve. He failed dramatically when the serpent deceived the woman and she and the snake were alone together (the male Adam was not present at the time Eve committed spiritual fornication with the serpent). And he sinned even greater when he willfully partook of the forbidden fruit after his wife handed it to him. He then turned and blamed the woman (his own subjective nature) for the sin.

The male nature, which is supposed to represent objective truth, becomes totally corrupt when it loses its morally objective compass and rules in disobedience to God. This comes about and happens when the male is seduced by the female/subjective aspect of his persona.

Again, we must always keep in mind the fact that all of this Adam/Eve stuff in the Bible is designed to convey eternal truths. It goes way beyond just historical events.


God destroys Adam

Now the fundamental and conclusive fact of absolute importance related to this whole thing to do with Adam and Eve and the angels, is the following.

God has completely destroyed the old man Adam. He is finished with him forever. The literal Adam and what he represents no longer exists in any context. Adam the male is now toast.

Because of the fall and rebellion in heaven, the male aspect of Adam himself has been thoroughly and completely annihilated. The only thing that is left (symbolically of course) is the woman or the subjective aspect of the persona. She is now alone and wandering in the spiritual wilderness of this world, yet is divinely protected by God for a period of time from the serpent (see Revelation chapter 12). She represents the female/subjective aspect of the angels who fell and who are now without a male covering of knowledge and truth. And that is who God is going to save and have mercy upon—the woman. But only the woman matters to God at this point.

"For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety" (1 Tim 2:13,14).

Adam was not deceived, but the woman was. This fact is absolutely paramount. The male/objective nature knew better and sinned willfully. So God has finally put to death our old Adamic nature which was rooted in Adam's willful rebellion. But the subjective female nature, God will somehow restore and regenerate and keep. Yet that redemption process takes place through "childbearing" (people being born into this world). In numerous Bible verses Adam is referred to as "the old man."

"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom 6:6).

The good news in all of this is that the old male lion has ultimately been replaced by Jesus the virgin born man child, who is now the NEW ADAM—who came directly from God the Father in heaven, as the ONLY legitimate begotten Son, and is now the ONLY objective source of truth. He is now the husband of the virgin bride of Christ, i.e. the Church—see Rev 12:5,13). Look at the tremendous depth of meaning in the following verses.

"And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. The first man is of the earth, earthy: the second man is the Lord from heaven" (1 Cor 15:45,47).

And here it mentions the birth of this "Lord from heaven."

"And she brought forth a man child (Jesus), who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne" (Rev 12:5).

And here now is the result of Christ ascending to heaven.

"And hath put all things under his feet, and gave him to be the head over all things to the Church, Which is his body, the fullness of him that filleth all in all" (Eph 1:22,23).

There is much that could be said concerning Adam in general, but our major focus here is limited to a discussion of how Adam ties into the angelic realm and fall of the angels.


Theomatics, Adam, and the Fallen Angels

The next section, Section 6 of Angelfall, has an entire chapter that deals with the theomatic evidence that proves the connection between men and angels (see Chapter 6c). Much is discussed in those chapters relative to Adam specifically. The same 141 pattern that identifies men to angels, is clearly evident on the most key words and phrases from Isaiah 14 and Ezekiel 28. This 141 study is 300 pages in length (chapter 6c).

There is also another chapter in the next section—an amazing theomatic pattern based upon 45 and 90 that unequivocally links all of this together relative to Adam and rulership (see Chapter 6e). It establishes, confirms and proves the conclusions of Angelfall and the content of this present chapter here—as to who Adam really is (and how he connects to Lucifer and the anointed cherub in Eden). That chapter in the next section accompanies the conclusions which will now be presented.


A Whole New Understanding of Adam

Theomatics has revealed an entirely different interpretation and understanding relative to this subject of Adam. It clearly and unambiguously connects the earthly with the heavenly picture and the fall of the angels from heaven.

This new interpretation is something that few, if anybody, has ever seen before—one that is absolutely obvious and one that is absolutely in line with the direct statements of scripture, as we shall soon present. Yet it is completely and radically different than the traditional Christian/evangelical understanding of what happened in Eden. A little review is necessary at this point.


A Review on Satan

In Chapter 4b we discussed the traditional understanding that Christians have relative to the garden of Eden and what took place when man fell. In the chapter 4c that followed, we talked about Satan and the devil, and whether or not Satan was an actual person or conscious living being, i.e. a fallen archangel of sorts. It would be unnecessary to repeat all of that information here because those two chapters discuss at length the comprehensive issues.

Here it will simply be stated that the idea that a fallen archangel from heaven named Lucifer (whom most everybody believes later became the devil and Satan), slipped into the garden and spoke to Eve through a serpent—this simply is not true.

That is not the way it happened at all. What actually occurred in Eden was very different. While it is true that both Satan and the serpent/dragon are symbolically tied and linked together (see Rev 12:9 and 20:2), the overwhelming conclusion is that Satan, the devil, and the serpent, are all highly symbolic of spiritual matters and issues. God created a wicked "character," so that we can understand the nature of evil . Therefore Satan and the devil is symbolic personification, an "entity" that was created by man's rebellion (see complete Chapter 9a on the meaning of the serpent in the garden). There is no concrete evidence in scripture—anywhere—for an actual person or conscious living being named Satan or the devil. There is neither any historical evidence for a being named Satan, nor is there any clear visual evidence. Based upon recent statistical polls of hundreds of Church pastors, the majority of Bible scholars, theologians, and pastors would agree with the conclusion that Satan is not an actual person, but rather a symbol of evil. Yet the general Christian population continues to believe in the literal existence of Satan. Again, chapters 4b and 4c discusses these facts at length.

Since the garden of Eden is a model of the heavenly paradise, and what took place in Eden upon earth is a reflection of the heavenly picture and what took place up in the heavenlies—understanding this fact will open up a whole panorama relative to the scriptures, a scenic landscape heretofore unknown—particularly as it involves Adam. And it fits nicely with the whole Angelfall conclusion (which of course it must fit and agree if the Angelfall premise is correct).

There are at least two major passages in the Bible that speak of this and show the connection to Adam. One is the famous chapter 14 in Isaiah that speaks concerning Lucifer. The other is the even more pertinent one in Ezekiel chapter 28 that talks about the anointed cherub who was in Eden the garden of God. Both of these passages have significant parallels.

Please take the time now to carefully read and become familiar with these two passages. They are of paramount importance and significance. We will be discussing these extensively. We honestly believe that every person who carefully reads and evaluates our conclusions on the matter, will be CONVINCED that what is presented in the following pages, is fundamentally correct and a solid interpretation of these matters.


Isaiah Chapter 14 and the King of Babylon

"Take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! (5) The Lord hath broken the staff of the wicked, and the scepter of the rulers. (6) He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. (7) The whole earth is at rest, and is quiet: they break forth into singing. (8) Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us. (9) Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. (10) All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? (11) Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. (12) How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! (13) For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: (14) I will ascend above the heights of the clouds; I will be like the most High. (15) Yet thou shalt be brought down to hell, to the sides of the pit. (16) They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; (17) That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? (18) All the kings of the nations, even all of them, lie in glory, every one in his own house. (19) But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet. (20) Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned. (21) Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. (22) For I will rise up against them, saith the Lord of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord" (Isa 14:4-22).

Now we turn to the even more significant passage in Ezekiel.

Ezekiel Chapter 28 and the King of Tyrus

Tyrus was the ancient Phoenician city on the shores of the Mediterranean in Lebanon North of Israel.

"The word of the Lord came again unto me, saying, (2) Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat (throne) of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God: (3) Behold, thou art wiser than Daniel; there is no secret that they can hide from thee: (4) With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: (5) By thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches: (6) Therefore thus saith the Lord God; Because thou hast set thine heart as the heart of God; (7) Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. (8) They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. (9) Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. (10) Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord God. (11) Moreover the word of the Lord came unto me, saying, (12) Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. (13) Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. (14) Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (15) Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. (16) By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. (17) Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. (18) Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. (19) All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more" (Ezek 28:1-19).

It should be pointed out that the depth of meaning and symbolism in the above passages is extensive and goes far beyond any simplistic understanding that could be garnered from a simple reading of the King James translation (and/or any sort of perfunctory reading). Here in this discussion, we will barely scratch the surface. Yet the major pieces of the puzzle will be solidly put in place.


Earthly Kings vs. Heavenly Beings

These two segments of scripture are the type of passages that completely baffle and dumbfound those who try to understanding things from the Bible in a grammatical-historical literal context. It is a real predicament for anyone who tries to understand the meaning only literally.

Both of these passages are talking about earthly human kings—the King of Babylon becomes Lucifer who tried to ascend into heaven, and the wicked king of Tyrus becomes an angelic being whom the Bible states was in the garden of Eden.

What is ironic is that the Bible portrays these earthly kings as actual heavenly creatures. How is such a thing even possible? If understood solely in an earthly context, that is quite non-sensical (human beings upon earth don't ascend above the stars of heaven—there is no space ship capable of that). What all of this goes to show and prove is how deep and deliberate the symbolism in the text really goes. It shows the consistent principle that has been applied throughout Angelfall—God uses earthly people, places, and things, to represent matters that are actually heavenly in origin. We are swimming here in a vast ocean of esoteric symbolism.

Throughout the Bible, particularly in the book of Revelation, it constantly talks about the kings of the earth. Later in this discussion we will show that all references to kings upon earth is related to these two kings in Isaiah and Ezekiel, and more importantly to the Adamic/male concept.

Let us begin by talking about the Ezekiel passage. Here we are about to witness some conclusive facts. Brace yourself for a real eye opener.

"You were in Eden the Garden of God"

"Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. You were in Eden the garden of God; every precious stone was thy covering" (Eze. 28:12,13).

Now the text states that this earthly king was actually IN EDEN the garden of God (symbolically of course). In the garden of Eden story of Genesis, there were only four beings specifically mentioned (besides all the animals, birds, fishes, etc.). There was,

  1. The Lord God Jehovah,
  2. The man Adam,
  3. The woman Eve
  4. The serpent (which was NEVER described as either a man or an angel, but simply a sub-human animal or beast of the field—obviously the most symbolic part of the story).

I have asked numerous people to CAREFULLY read and study Ezekiel 28, and tell me which of the four beings they felt most likely was described by the anointed cherub. It obviously was not Jehovah. It could not possibly have been the woman Eve. And it seemed questionable that it could be some sort of animal. After a careful analysis, everybody without question came back and stated that the anointed cherub COULD ONLY BE ADAM. Here are the most obvious reasons.


To Guard and to Keep

Twice in Ezekiel 28 the anointed cherub is called "the guardian cherub" (verses 14 and 16). Now who did God command to guard and keep the garden of Eden? It was NOT a serpent or a snake or a beast of the field. IT WAS CLEARLY ADAM!

"And the Lord God took the man, and put him into the garden of Eden to dress it and to KEEP it" (Gen. 2:15).

The Hebrew word for "keep" is SHAMAR (˜Å™). It means "to guard, execute, surround, and protect." Nowhere in the Bible—does it ever state anywhere or even imply anywhere—that a serpent or animal (or even Satan) was commanded to guard and keep and protect God's interests. That was NEVER the role of the devil. That is a false premise of epic proportions, that amazingly, Christians have adopted without any apparent basis.

To be like God

Now, where does it ever state in scripture that a snake of beast of the field desired to be like unto God? There is not a single verse in the Bible—from cover to cover—that talks about any such concept, i.e. an animal becoming like God. Nowhere! But in Genesis, somebody else desired to be like unto God and be a usurper of His throne. Who was it?

"For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat" (Gen. 3:5,6).

So it was Adam who desired to be like God. Now here is what it says about the anointed guardian cherub who was in Eden the Garden of God.

"Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou has said, I am God, I sit in the seat of God, in the midst of the seas; yet thou art Adam (the Hebrew word is "Adam") and not God, though thou set thine heart as the heart of God" (Eze. 28:2).

Twice more it states that the anointed cherub wanted to be "like God," and Lucifer in Isaiah desired to "be like the Most High."

There are numerous other parallels here, some which are quite subtle. The unmistakable fact is that none of this matches up with a serpent or beast of the field—but it all matches up perfectly with Adam. THE IDEA OF LUCIFER OR A FALLEN ARCHANGEL SPEAKING THROUGH A SERPENT IS NOWHERE ESTABLISHED IN SCRIPTURE, yet millions of Christians have believed that idea without any scriptural basis whatsoever, simply because it was the only thing that seemed to make sense at the time. Yet in the final analysis, there is ONLY a scriptural basis connecting the anointed cherub to Adam.


Again, there is a huge theomatic study that unmistakably and overwhelmingly ties Adam WHO WAS A KING AND RULER with dominion—to the anointed cherub and Lucifer (see major theomatic Chapter 6e in next section). There is not even the slightest question that these two are inextricably locked together.

Adam as a cherub was symbolic of actual angelic beings.

It is astounding that Christian scholars have never seen these most clear cut and obvious connections. The reason is because everybody was taught that the serpent is a manifestation of a fallen Archangel, and Adam is something entirely different. So they read the whole account of Genesis and Ezekiel 28 through those dark glasses, ignoring the most obvious and straightforward facts.

Comment: In the book of Revelation, it does state that the dragon/serpent warred in heaven. Yet the idea of a literal mythical dragon or an actual biological snake carrying on a war in the universe is absurd. The mention of the serpent is obvious symbolic language for the spirit of Satan that existed among the fallen angels as in the book of Job (the same as when Jesus called Peter Satan—he was addressing a spiritual matter and not an actual being—Peter obviously was not a "fallen angel" named Satan).


Lucifer—"I shall be Like the Most High"

Now when we come to the passage in Isaiah concerning Lucifer, where there are numerous parallels to the Ezekiel passage. The king of Babylon is another type of Adam as a ruler of God's created order.

"Take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! (5) The Lord hath broken the staff of the wicked, and the scepter of the rulers. (12) How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations! (13) For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: (14) I will ascend above the heights of the clouds; I will be like the most High. (15) Yet thou shalt be brought down to hell, to the sides of the pit. (16) They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; (17) That made the world as a wilderness, and destroyed the cities thereof." (Isa 14:1,5,12-17).

In Chapter 4c, there is an extensive note that discusses the name Lucifer. Here is a portion of that.

"In the original Hebrew text, the fourteenth chapter of Isaiah is not about a fallen angel, but about a fallen Babylonian king, who during his lifetime had persecuted the children of Israel (God's chosen people). It contains no mention of Satan, either by name or reference. The Hebrew scholar could only speculate that some early Christian scribes, writing in the Latin tongue used by the Church, had decided for themselves that they wanted the story to be about a fallen angel, a creature not even mentioned in the original Hebrew text, and to whom they gave the name "Lucifer."

Now here are some interesting facts.

The Garden of Eden apparently stood, geographically, at the same location as the wicked City of Babylon and the tower of Babel. It was in Eden that Adam fell because he desired to be like God, and Babylon (which represents the kingdom of man's wisdom apart from God) was the result that sprung from all of that. In Hebrew the words "Babylon" and "Babel" are identical. The tower of Babel was man's attempt to climb into heaven and be like God.

Now in Isaiah, the king of Babylon represents all of that. Because the children of Israel turned their back upon God, they were taken captive and deported out of the promised land and BACK TO PAGAN BABYLON (the same location from where God also called Abraham whose relatives were into idolatrous sun worship). There in Babylon Nebuchadnezzar and all the other kings of Babylon kept God's people in captivity. It is also interesting to point out the Talmud, Jewish mysticism, and Kabalah mysticism and paganism, also originated from Babylon. There is tremendous spiritual symbolism related to Babylon, man's fall in the garden, and everything happening spiritually in the world today—issues and matters that few people have rarely even thought of. It was also in Babylon that God broke through the spiritual darkness and gave incredible revelations to the prophet Daniel.

Throughout the book of Revelation, the consummate description of this wicked world system—it is called "Babylon the great, mother of harlots and abominations of the earth" (Rev 12:5). All of this of course reflects back to the great harlot Eve who committed spiritual fornication with Satan in the garden—the SAME LOCATION as Babylon.

Now when we come to Isaiah, we see the striking comparison of what took place in Eden and Babylon, manifested in Lucifer, who desired also to climb into heaven and become as God. It is important to point out that the word "Lucifer," in Hebrew is HEYLEL (ŒŒ‰„), can mean "bright shining one, morning star, etc." It also can have the Hebrew meaning of "a whining oppressor." There is absolutely no evidence that this is the proper name of an individual person, rather scholars agree that this is most likely simply a descriptive attribute—an ATTRIBUTE for the king of Babylon who was simply an earthly individual.

All of this leads to the conclusion that since Adam's sin instigated Babylon and man's desire to be like God, then Adam is in that symbolic sense the king of Babylon. Of major significance is that all of this is going to relate to the constant mention of the kings of the earth throughout the Bible and the kingdoms of this world (we'll talk about that shortly).


The Astounding Parallels between Isaiah and Ezekiel

If one carefully reads both the accounts in Isaiah and Ezekiel, they virtually parallel each other. In fact, the similarities are astounding. There is no question that both are essentially describing the same individual (symbolically of course). When one carefully reads all the things mentioned in these chapters, it becomes painfully apparent as to the spiritual devastation caused by Adam's sin and the catastrophic consequences of man's rebellion upon planet earth.

The primary message in all of this is the total perversion and final judgment of Adam (or what the male nature represents symbolically). These two passages enlarge dramatically the scope of the meaning of Adam and all that Adam represents.

Here is the important fact. The account that we read in Genesis is only the conceptual seed of what Adam himself represents. We must turn to other parts of the Bible in order to see the more complete picture.

Let us discuss just some of the parallels. This list was compiled right off the top. No doubt there are many more subtle similarities, but the following are some of the more obvious ones.

  1. Both accounts emphatically describe the desire to be as great or greater than God, (verse 14 in Isaiah, and verses 2,6,9 in Ezekiel).
  2. Both accounts describe sitting on the throne of God (verse 13 in Isaiah, and verse 2 in Ezekiel).
  3. Both are described as with brightness and a shining light (Lucifer in Isaiah 12 and verses 7,17 in Ezekiel).
  4. Both are described as having hearts full of anger and the fire of rebellion (verse 6 in Isaiah and verse 18 in Ezekiel).
  5. Both have great riches and pomp (verse 11 in Isaiah and verse 4 in Ezekiel).
  6. Both are described as being kings and rulers (verses 4,5,6 in Isaiah and verses 1,12 in Ezekiel).
  7. Both are described as being a violent oppressor of others (verses, 4,5,6 in Isaiah, and verse 16 in Ezekiel).
  8. Both accounts are described as destroying and ruining those who dwell upon the earth (verses 10,16,17,20 in Isaiah and verse 17 and 19 in Ezekiel).
  9. Both accounts involve others who are the kings and rulers of the earth (verses 5,9 in Isaiah and verse 17 in Ezekiel).
  10. Both are described as ascending into the holy mountain of God, which of course represents heaven, and ultimately being cast down from that mount (verse 13 in Isaiah and verse 16 in Ezekiel).
  11. Both are described as being cast to the earth (verse 12 in Isaiah and verse 17 in Ezekiel).
  12. Both leave the earth a desolate wilderness as covered with dust and ashes (verse 17 in Isaiah and verse 18 in Ezekiel).
  13. Both are described as being perfect in beauty in their original creation (verses 12,13,16 in Isaiah and verse 12 in Ezekiel).
  14. Both are described as destroying the sanctuaries or dwelling places of others under their authority (verses 18,20 in Isaiah and verse 18 in Ezekiel).
  15. Both are brought down to hell or the pit, and to the grave (verses 9,11,15 in Isaiah and verse 8 in Ezekiel).
  16. The subject of stones is mentioned in both, the "stones of the pit" in Isaiah (verse 19), and the "stones of fire" (verses 14 and 16 in Ezekiel).
  17. Both are described as being destroyed themselves in front of those dwelling upon earth (verses 9,20 in Isaiah, and verses 17,18 in Ezekiel).
  18. Both are described as being slain by an actual sword (verse 19 in Isaiah and verse 7 in Ezekiel).
  19. Both are buried in disgrace as a dead corpses on the ground (verse 20 in Isaiah and verses 8,9,10 in Ezekiel).
  20. Both are described as becoming totally weak and impotent as others upon earth gaze upon them (verse 10 in Isaiah and verse 10 in Ezekiel).
  21. Both described as being destroyed and coming to a complete end forever (verse 19 in Isaiah, and verses 16,19 in Ezekiel).

It is rather absurd to apply all the above descriptions to some sort of fallen archangel from heaven that never existed upon earth in any tangible form. Although incredibly symbolic, the above descriptions can only be applied in a practical manner to sinful men dwelling upon planet earth and to people who were actually born into this world.


More Facts on the Adam/cherub Connection

There is very little information from the Bible as to who and what are cherubim. Angelic beings have functioned and do function administratively in the service of God. The cherubim in Scripture perhaps represent one or other of groups of created beings. There is also the possibility the expression is used more in a symbolic sense rather than for unique beings or creatures—there is no apparent record in scripture of a cherubim actually making a visible physical appearance, except perhaps in the visions of Ezekiel.

It may be possible that the term is an office of angels in general who are God's deputies. The word itself in Hebrew (Ɖ…˜‹„') has a numerical value of 141 x 2, which is the key number in theomatics to do with all angels in general (see 300 page study Chapter 6c). Virtually all key words and phrases to do with Adam also have the angel numbers of this incredible 141 pattern.

The primary function of cherubim was to be protectors and guardians. The first mention in the Bible were the cherubim who guarded the tree of life with a flaming sword pointed in every direction. All of this is obviously symbolic, there obviously was no literal tree that they were guarding with a flaming sword (like Luke Skywalker in Star Wars). Guarding God's interests was the responsibility of Adam who fell, so "other" cherubim were needed to carry on that protection. The expression is mentioned only one time in the New Testament in reference to the two cherubim covering the ark of the covenant (Heb 9:5). Virtually all the references in the Bible to cherubim involve the tabernacle of Moses and the book of Ezekiel with his vision of the wheels.

What is most interesting, is that cherubim are always portrayed in medieval paintings as little children or infants, called cherubs. There is probably an objective reason for this portrayal. Christians believe that Adam as a newly formed being was like an infant—he was created in innocence.

"Thou hast been in Eden the garden of God; every precious stone was thy covering… the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee" (Eze 28:13-15).

Of course the traditional interpretation of these verses is that this is talking about the original creation of some sort of Lucifer/Satan/archangel in heaven. But that is wild speculation as there is no proof of such a concept in the Bible—these verses are an obvious and unmistakable reference to Adam (the theomatic study in the next section will clearly demonstrate and prove that fact—see Chapter 6e).

We shall now turn our attention to a discuss at length, a number of key points from these chapters in Isaiah and Ezekiel. In addition to the discussion above, there are some unique and fascinating things said in both the Isaiah and Ezekiel accounts that enlarge the symbolic picture.


Item #1: The Kings of the Earth

Now we arrive at one of the most significant aspects relative to Adam. Throughout the Bible in numerous instances, it talks about the kings of the earth. In the book of Revelation alone, the kings are mentioned a total of sixteen times. In both the Isaiah and Ezekiel accounts, it talks about the kings of the earth.

"Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations" (Isa 14:9).

"Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay before thee kings, that they may behold thee" (Eze 28:17).

What does the Bible mean by the expression "kings of the earth?" Most prophetic pundits would say that this is referring to the world political leaders such as George Bush of the United States, Vladimir Putin of Russia, Kim Jong Il of North Korea, or Queen Elizabeth of England. That is not at all the meaning the God probably had in mind. The expression is symbolic and it has everything to do with spiritual concepts. Not presidents and prime ministers and monarchs.

Whenever any earthly king is mentioned in the Bible, particularly any wicked king or ruler, you could just as easily substitute the name of that king with the name Adam. Every wicked king mentioned in the Bible is in a certain sense, an extension of everything that Adam represents spiritually as a result of the fall. Studying all the kings of the earth will give us the more complete picture as to what Adam encompasses and represents as objective male ruler of this world (or cosmos). GOD USES THESE CORRUPT KINGS IN THE BIBLE TO EXPAND THE MEANING OF ADAM and the results that his sin brought about.

We should keep in mind that Adam was created to rule the earth and subdue it. When he fell and "death passed to all men," his rule became perverted. We have of course already seen this principle with the king of Babylon, the king of Tyrus, and Pharaoh king of Egypt. And it can apply to every other ruler as well. The major theomatic study mentioned in the next section (see Chapter 6e) thoroughly confirms the concept and shows the connection of Adam to all the rulers of this world.


More Kings in the Bible

Let's look at a number of the most significant kings of the earth mentioned in the Bible.

The first mention of this subject in the Bible began clear back with Abraham who was victor in the great battle of the kings that included the king of Sodom. It was right after the defeat of the kings that he brought forth bread and wine and had the first communion service with Melchizedek King of Salem (who is a type of Christ and possible even a theophanies of Jesus Himself).

The best known kings were all the rulers in Babylon during and after the deportation of the Jews, particularly Nebuchadnezzar king of Babylon.

Throughout its history Israel was ruled by a whole host of wicked kings and rulers. It was not God's will that Israel be ruled by a king in the first place, rather the children of Israel should trust the Lord. Instead they demanded a king, so the Lord gave them Saul who became totally perverted. He made many attempts to kill the future king David (another type of Christ). Later, David's son, king Solomon who became the richest man in the world and built the great temple in Jerusalem—became totally wicked and perverted from his hundreds of pagan wives and concubines. Many other kings followed such as wicked king Ahab and his wife Jezebel (another type of Adam and Eve).

Then there was wicked king Herod who tried to destroy Jesus the man child, when he had all the males under two years of age put to death. That is when God spoke to Joseph in a dream and he fled to Egypt with Mary and the infant.

Then there was Pontius Pilate, who had "authority" to either crucify Jesus or set Him free. We all know the avenue he took. As a "friend of Caesar," He gave in to political pressure and turned Christ over to the Jews to be crucified.

Then there was King Agrippa, who was "almost persuaded" to become a Christian, yet allowed the apostle Paul to go on to Rome where eventually he was martyred.

The Bible speaks of dozens, if not hundreds of kings. By studying and learning from all of them, we can see how the male nature had become spiritually perverted and corrupt.


The Great Harlot of Revelation

When Adam received the fruit from the hand of Eve and partook of it, he committed spiritual fornication along with his wife, who had already done so with the serpent. Look now at this verse in Revelation. Theomatics proves conclusively that the fornication this is talking about is when man ate from the tree of knowledge, listening to the voice of Satan through the woman, instead of obeying the Word of God.

"And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, mystery, Babylon the Great, the mother of harlots and abominations of the earth" (Rev 17:1-5).

The beast upon which the woman rides, having seven heads and ten horns, is obviously symbolic of the serpent/dragon/Satan—the same seven headed and ten horned dragon of Revelation 12:3. God describes in a consummate manner this whole spiritual arrangement and the principalities of wicked world system as "Babylon the Great." All of this relates back to the Garden of Eden, the tower of Babel, and the king of Babylon who is symbolic of Adam.

"For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies" (Rev 18:3).

"Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come" (Rev 18:8-10).

Note: There is a huge theomatic study of the fornication these verses are talking about—all based upon the numbers 570 and 456 (see Chapter 10b).

When Adam was seduced by his wife and partook of the forbidden fruit, the male fell beneath the woman and she now has the upper hand. In other words, he lost his masculinity. The rulers of this world have now been seduced by the great harlot and must now bow down to her. They must be subservient to the perverted female nature that now controls them.

"And the woman which thou sawest is that great city (Babylon), which reigneth over the kings of the earth" (Rev 17:18).


Item #2: All the Trees of Eden

In the Isaiah passage concerning the king of Babylon and Lucifer, these appears two verses at the beginning of that account, that seem somewhat irrelevant.

"The whole earth is at rest, and is quiet: they break forth into singing. Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us" (Isiah 14:7,8).

No one would suspect that the above to do with trees, particularly cedar trees, has anything to do in relation to Adam and the garden of Eden. But look now at the following and fascinating passage, also in Ezekiel. Here it is talking about another earthly king—Pharaoh king of Egypt (there is also a relationship of Pharaoh to the two kings in Isaiah 14 and Ezekiel 28). Yet this time in relation to the king of Babylon, it talks about a prideful cedar tree in Lebanon that was among all the trees in the garden of Eden.

"And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, (2) Son of man, speak unto pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? (3) Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. (4) The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. (5) Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. (6) All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. (7) Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. (8) The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. (9) I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. (10) Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; (11) I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. (12) And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. (13) Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: (14) To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. (15) Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. (16) I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. (17) They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. (18) To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God" (Ezek 31:1-18).

We see virtually the same identical language of discourse here that we saw in Isaiah 14 and Ezekiel 28. It all revolves around an earthly king and the garden of Eden.

So here in the account of the trees of Eden, it talks about lifting one's self up in pride (verses 5,7,10), being brought down low to earth by others (11,12), destroyed by those of the earth (12), going down to the pit of hell (14,16,17), going down to the grave (15), causing nations and people of earth to tremble (16), being slain by the sword (17,18), and dying an uncircumcised death (18).

All of these items, and more, were also mentioned both in Isaiah 14 and Ezekiel 28. The parallels are startling. So when we go back to Isaiah 14 on Lucifer where it talks about all the trees and cedars of Lebanon—there is some sort of obvious and similar connection taking place to what is said here in chapter 31 RELATIVE TO THE GARDEN OF EDEN (which is not mentioned specifically in Isaiah as it is in Ezekiel). Yet it is all interconnected. There is vast symbolism going on. Volumes of research need to be completed to dig out many more gold nuggets (something that requires a great deal of time). The key to understanding much of the Bible, is to put various pieces together from throughout the textual terrain—something here explains something over there. Yet all of it contains a vast treasure trove of truth.

Important Question and Analysis: Why does the above passage describe the trees of Eden as being in Lebanon? Obviously the King of Tyrus ruled from the city of Tyre on the shores of the Mediterranean where the cedars of Lebanon actually grew. Why such a large geographic distance and disparity? The garden of Eden once stood where Babylon was, yet the King of Tyrus is described as being in Eden. So how did the location of "Eden" move clear from Babylon to Tyre (a distance of 500 miles)? The answer is perhaps this. Throughout the Bible, the sea is symbolic of the thoughts and intents of men's hearts, and the raging of the waves represents the turmoil and rebellion that exists in all the nations of the world. What took place in Eden and Babylon has now moved to the water's edge. In Revelation the beast stands upon the sand of the sea (Rev 13:1). Jesus fed the multitudes by the seashore (Mar 4:1). The Gospel was brought to the gentiles in the house of Simon the Tanner by the sea (Act 10:6). The answer to all of this will obviously be found within the context of the deep symbolism of the Bible. Also in the last part of the book of Revelation, when Babylon the Great city is finally destroyed, it all revolves around the sailors of the sea (see Rev 18). So right in Revelation Babylon itself (which was inland by many miles), is portrayed as being next to the sea.


Item #3: The Stones of Fire

One of the most fascinating aspects related to all of this is the expression "stones of fire." Twice when it mentions the anointed guardian cherub–it specifically describes this being as being in the middle of the stones of fire.

"Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire" (Eze 38:14-16).

What could these stones of fire possibly represent? In doing a web search on all sorts of interpretations by various Bible proponents, I came to the conclusion that no one really has any comprehension of what this means. A typical explanation would be the following, from one particular website.

"The Bible describes Satan, commonly called Lucifer, as having had a place in heaven. Where in heaven did satan/Lucifer dwell, and what happened to this being? Our research suggests Satan, or Lucifer, dwelt in a literal location in the heavens... which when destroyed left the debris we now see as asteroids and comets. Those are the stones of fire."

This interpretation is, of course, typical of those who try to literalize everything in the Bible. I don't think the prophet Ezekiel is referring to asteroids and comets or space debris. Others have proposed that the stones of fire are the stars of heaven. Let's look at what Ezekiel says in the previous verse.

"Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth… " (Ezek 28:13,14).

The most simple interpretation here would be that the stones of fire are simply the jewels that the anointed cherub was covered with (which are obviously symbolic). Precious stones are used in a symbolic sense throughout the Bible. A good example would be the twelve jewels in the walls of the New Jerusalem in the book of Revelation (Rev 21:19,20). In gemology, the expression "fire" is used to describe certain brilliance, such as saying how much reflectibility or "fire" a diamond has.

Yet there are a whole multitude of other interpretations possible as to what the stones of fire represent. The interesting question is what light theomatics might throw on all this? I am in the process of building a file on this subject and much more will undoubtedly come to light. Hopefully a major study will be completed. The following is a brief discussion on where all of this could be headed.

Coals of Fire

The expression "coals of fire" in the Bible parallels symbolically what the stones of fire represent. Theomatics seems to definitely confirm that hypothesis. Look now at this rather startling verse, also from Ezekiel.

"Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire between the cherubims, and scatter them over the city. And he went in my sight" (Ezek 10:1,2).

This verse is the type of thing that can open up a whole key of understanding in the Bible. Here it refers to coals of fire, a startling similarity to stones of fire. In Ezekiel 28 it talks about the cherub walking among the stones of fire (verse 14), and guarding among the stones of fire (verse 16). And in the above, the coals of fire are actually BETWEEN the cherubim. Whenever the cherubim spread their wings (as over the ark of the covenant), it is a sign of protecting something. The ark of the covenant is a type of God's throne, which was the mercy seat. Now in conjunction with the above verse to do with the coals of fire between the cherubim, look at this verse. The veil of the tabernacle and temple in the Bible, was interwoven with cherubim.

"And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not" (Lev 16:12,13).

Here is another reference to coals and the cherub.

"There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. He bowed the heavens also, and came down: and darkness was under his feet. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind" (Psa 18:8-10).

The fire of the coals was to provide incense to cover the mercy seat in order to protect from death. That fact may be the key to understanding the meaning of the stones of fire.

Stones of the Altar

The stones of fire are the stones of the altar that was necessary for the purification of sins. My general consensus is that the stones of fire represent God's presence in some limited form, and also are symbolic of the means God provided for the purification of sins among the angelic realm. They were perhaps provided as the altar to protect the angels from any besetting sins that they might commit and that might instantly destroy them.

In the Old Testament, the patriarchs always built an altar of stones before sacrificing a burnt offering to the Lord. The fire of sacrifice was always built on the top of a pile of rocks. Thus the stones of fire could be referred to as the stones of the altar.

The Hebrew expression "stones of fire" has a value of 364, or 91 x 4. Virtually every reference to God appearing to Moses in the burning bush, appearing in fire on Mt. Sinai, and numerous other dramatic manifestations of Jehovah throughout the Old Testament—is full of the 91 multiples (see Theomatics II, Chapter 9, on Moses and the burning bush). The number 91 generally indicates God's holy and untouchable presence. In researching numerous references to altars of stones and coals of fire from the Bible, this 91 pattern prevailed on key words and phrases, the same as the expression "stones of fire." This clearly indicates the connection to the altar itself.

The numerical value in Hebrew for just the word "stones" is 63 (another significant number to do with the divinity). It comes from a Hebrew word having the root meaning "to build" or make something. The following verse may hold a key as to the parallel meaning of coals. This is in reference to God's deepest secrets kept behind darkness and clouds.

"And he made darkness pavilions round about him, dark waters, and thick clouds of the skies. Through the brightness before him were blazed coals of fire" (2 Sam 22:12,13).

The expression "blazed coals of fire" is 630, the same as "stones" by itself. The word "blazed" is 91 x 3.

The expression "among the stones," in relation to the anointed cherub being among the stones of fire, has a value of 490 (or 70 x 7), which is a number to do with perfection and holiness. The phrase "you were adorned with every precious stone" is also 910. So there is a definite connection here to the precious stones or jewels.

Another very interesting feature is the phrase "the one guarding from among the stones of fire." It has a value of 930, and that is precisely how many years Adam lived before he died (Gen 5:4). Adam failed to guard God's interests that were entrusted to him.

And in Isaiah 14:19, it talks about Lucifer or the King of Babylon "going down to the stones of the pit."

The discussion here has been brief and somewhat exploratory. There are so many verses and so many concepts to examine relative to all this. This calls for a more investigation and analysis. Much more will undoubtedly come to light in the days ahead.

Stones in the Bible (in general)

In examining all possible interpretations and applications to do with any subject in the Bible, one must carefully study the basic meaning of stones and the subject of fire in the Bible, and the spiritual meaning God attaches to that. These are both vast subjects with literally hundreds of verses to examine and evaluate. There are many possible interpretations and meanings as to the subject of stones and fire. We must always ask ourselves the key question, What is God's interpretation on these verses in Ezekiel? Any correct interpretation must be based on a true premise. It is important to be careful and not come to conclusions until the evidence is based solidly on inductive logic, and the answer simply reveals itself. In fact, there could be a number of possible meanings attached to any one thing in the Bible.

There are many other possible meanings and applications to stones—all through the Bible numerous concepts are exhibited. Jesus is referred to as "the chief cornerstone" (1 Pet 2:6). Christians are called "living stones." (1 Pet 2:5). Interestingly, both of these references come from the epistle of Peter, and the name "Peter" means "the rock" upon which Christ would build His Church (Mat 16:18).

Fire has been used symbolically for many different aspects in the Bible, but it mostly represents the two major concepts of purifying and judgment. Sacrifices are purified on the altar by fire. God destroys wickedness with fire. It says in Heb 12:29 that "our God is a consuming fire." Both stones and fire can have positive and negative aspects.

Among other things, fire is also symbolical of rebellion—a fire of rebellion came out of the heart of the anointed cherub. Another verse in Nahum carries this same message as Lucifer who wanted to ascend above the stars of heaven.

"Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic; therefore will I bring forth a fire from the midst of thee, it shall devour thee" (Eze 28:18).

"There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts. Thou hast multiplied thy merchants ABOVE THE STARS of heaven: the cankerworm spoileth, and fleeth away" (Nahum 3:15,16).

Throughout the New Testament when Jesus talked about the stones crying out (Luk 19:40), and "from these stones" raise up children to Abraham (Luk 3:8), and numerous other references—the angelic theomatic numbers prevail in those occurrences. So there is obviously a connection of sorts between angels and stones. As stated above, in 1 Peter 2:5 Christians themselves are actually called "living stones," so here too is a symbolic application of stones to actual living beings.

God's law or the ten commandments were written on stone tablets. Yet it was NOT God's will for that to be the ultimate vehicle. Look at these words from 2 Corinthians.

"Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart. And such trust have we through Christ to God-ward" (2 Cor 3:3,4).

Stones are cold, hard, lifeless, and dead. All through the Bible God likens the sinfulfulness of men's heart as to having hearts of stone. When people were killed and executed in Bible days, is was often by stoning—the most insensitive and cruel way to die. In the book of Acts, when the Jews rejected Steven's message of the gospel, he was taken out and stoned. A man named Saul (who later became the apostle Paul), held the coats of those who were throwing the rocks.

Jesus constantly during his ministry said that he would tear down and destroy man's earthly temple and build a new one in three days. "There shall not be left here one stone upon another, that shall not be thrown down" (Mat 24:2). Stones in that instance are symbolic of man's efforts and what man seeks to build or accomplish, whereas the stones of fire represents the altar upon which man's desires and deeds are purified before God.


Secret Orders and Secret Societies

One of the most sinister aspects of human religion are secret fraternal orders and secret societies. Much of that sort of thing is rooted in mysticism and the occult. One of the best known of these is Freemasonry. The author of Angelfall's own grandfather was a 42nd degree mason, and before the Lord saved and called his own father as a missionary to South America, he too was heavily involved in the Masonic lifestyle.

The secret rituals carried out in Masonic temples are mind boggling. There is ample evidence that in the highest orders and degrees of masonry Lucifer is actually worshipped. Hundreds of websites discuss this fact. Joseph Smith was a mason, and Mormon temple rituals are rooted in Freemasonry. When one visits just about any cemetery, it is amazing how many tombstones have the compass and square engraved on them. Masonry is a religion full of man's pride and self glorification

Now what is interesting about all of this, is that masonry itself began in Europe hundreds of years ago and was actually founded by stone masons—people who spent their lives cutting and shaping and building with stones. As stated earlier, in Hebrew, the root word for "stone" from Ezekiel, means "to build."

The world wide influence of Freemasonry is not a coincidence. All of this traces itself back to the garden of Eden and the rebellion in heaven. All of these false religions and beliefs (and who joins these groups), is pre-destined based upon the rebellion and fall. When all of God's people arrive in heaven, and the events of this world's history are unveiled and explained, it will be amazing how nothing happened by accident. There are spiritual forces behind all false religion and secret orders. All of it is predestined.

It will no doubt be revealed that there is a connection between men and angels and rebellion, and what the stones of fire represent.



This discussion on Adam has been somewhat brief. The main purpose and objective is to accurately define who Adam is and what he represents.

* * *

The following interesting discussion was taken from:



A cherub (Hebrew כרוב; plural cherubim, כרובים) is a supernatural creature mentioned several times in the Tanakh (or Old Testament), and once in Hebrews 9:5.

In medieval Catholic theology the Cherubim are one of the highest ranks in the hierarchy of angels, along with Seraphim. In popular Christian tradition, "cherub" and "cherubim" have become synonyms of "angel(s)" and especially with "baby angel(s)". Because most English speakers are unfamiliar with Hebrew plural formation, the word cherubims is sometimes incorrectly used as a plural. In English usage, cherubs is also an acceptable plural form, especially for "baby angels".


Cherub - Cherubim in the Bible

Descriptions in the Bible vary, but in general all describe cherubim as winged creatures combining human and animal features. In the book of Genesis cherubim are described as guarding the way to the Tree of Life, east of the Garden of Eden armed with flaming swords (Genesis 3:24): "So he drove out the man; and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life."

Exodus 26:1 attests that cherubim were embroidered on the curtains of the tabernacle. In Solomon's Temple, two olivewood sculptures of cherubim plated with gold, ten cubits high, stood wingtip-to-wingtip guarding the Ark of the Covenant, and two further sculpted cherubim are described as standing on the cover of the Ark facing each other (Ex 25:18). The Ark of the Covenant stood in the Holy of Holies, where the glory of God was said to reside; for this reason God is referred to in the Tanakh as "God who dwells between the cherubim". These were probably hybrid winged figures of a type common in the symbolism of the region, e.g. those depicted in the Megiddo Ivories carrying the throne of a nameless Canaanite king (Wright, 1957).

At an earlier period, when Yahweh was still conceived as making physical appearances, the cherubim formed his living chariot, possibly identical with the storm-winds (Psalms xviii. 11; 2 Samuel xxii. 11): "And he rode upon a cherub and did fly: and he was seen upon the wings of the wind ".

Ezekiel documents a different version of cherubim, probably of popular origin (according to the compilers of the Jewish Encyclopedia). The cherubim in this tradition had each four faces— that of a lion, an ox, an eagle, and a man— and combined features of these four creatures, the stature and hands of a man, the hooved feet of a calf (compare the image of Satan), and the two pairs of wings that identified deities, e.g. in contemporary Assyria. Christians will recognize these as the symbols of the four Evangelists. Two of the wings extended upward, meeting above and sustaining the throne of God; while the other two stretched downward and covered the creatures themselves. They never turned, but went "straight forward" as the wheels of the cherubic chariot, and they were full of eyes "like burning coals of fire" (Ezekiel i:5 - 28; ix:3, x; xi:22).


Cherub - Cherubim in Christian imagery

The conception of angels derived from Biblical descriptions is difficult to present as a visual image, and furthermore composite beings are largely alien to the central Greco-Roman tradition. (Contrast archaic and exotic beings like Harpy, Typhon, Centaur Gryphon etc.) Some art historians believe Christians adopted the image of the lovely winged dawn goddess Aurora (or Eos) to represent angels.

Cherubim, in particular, are frequently represented as infants (Italian putti) in Christian-inspired art, as can be seen in innumerable church frescoes and in the work Renaissance painters such as Raphael. The image was often reduced to the head and wings [1] [2] [3].

Christian novelist Madeline L'Engle depicted a cherubim (who referred to itself as such, in the singular) as one of the principal characters in her children's fantasy novel A Wind in the Door.


Cherub - Cherubim in Islam

Muslim traditions narrated in the Hadith literature describe how Muhammad ascended to heaven on the back of Buraq, a human-headed winged horse. This sounds very like a cherub; however, the Qur'an neither mentions any such beings, nor describes angels in this way.


Cherub - Origin of the word

The word cherub is probably related to the Babylonian word karabu (the Akkadian kuribu), meaning to be propitious or blessed—a name applied to spirits who served the gods as advisors and intermediaries (De Vaux, 1961). Others connect it with kirabu, the name of the Assyrian winged-bull god. Some scholars have even suggested tentatively that the Greek word gryphon might be derived from cherub. The greek sphinx also greatly resembles the beastly image of cherubim, and is sometimes used as an alternate term, often to denote a fallen cherub.


Cherub - Names attributed to this angelic order

  • Cherubiel
  • Gabriel
  • Ophaniel
  • Raphael
  • Uriel
  • Zophiel
  • Azazel
  • Beelzebub
  • Berith
  • Lauviah
  • Lucifer
  • Marou
  • Salikotal
  • Shamsiel