Continued:

This conveys that the "star" is a unique angel of light, he's specifically the Serpent, he's associated with the Tree (knowledge of good and evil), he's worshipped as a baal or god of gods, this worship involves a manmade image (snake-pole), the image also references the sexual perversion of satyrs, he lays claim on healing, he also claims the planet Saturn, and he leads the Titans or Rephaim as his shadows. All this appears to be in the composite picture intended by Amos's words and by Stephen's words; other concepts in this thread appear not to be in the primary picture.

God's chain of transmission of this symbol is, first, the tree of knowledge of good and evil and its serpent. Free will is a good and God's knowledge of evil without partaking of it is a good. God the Father conveys knowledge of evil without partaking, but only through God the Son. The serpent was created good and represents that limited evil is necessary to make free will real. Second, the bronze snake on the pole. The bronze represents sin, the cause of the poison that kills, and the wood represents lifting up a standard, the necessity of confronting sin in its reality as a corrupter of ourselves, as opposed to embracing sin as if we have any power of moral judgment remaining. Third, Jesus on the cross: the sin-bearer yet the holy exalted one. The taw and tau crosses may be included among these but add nothing significant.

Satan's chain of corruption of this symbol is, first to multiply the snakes and poles to signal the (contradictory) diversity of his operation in contrast to the unity of God, as seen in Sumer; then to embrace God's symbol of unity and overload it as an object of worship in itself, independent from God, rather than a means of grace of God's operation; then, to associate one snake on a pole with a particular god of healing (Asclepius), and two snakes with a god of communication (Hermes), so as to delegate and redirect multiple confusable concepts under his auspices; then, to distort the crucifixion a legion of ways, while making pole-snakes as ubiquitous as dollars and their cognate brands.

We can also say that God created the neutral math behind the pentagram and hexagram, and Satan sought to corrupt this as well, starting with an association with health similarly to his longstanding association with the Rephaim, then introducing the pentagram into Israel as signifying Jerusalem, then gradually increasing the associations until the hexagram represents Israel worldwide. Along the way he has corrupted polygrams with associations with goats, false Wisdom, demons, astronomical stars, and the like. But the origins of polygram stars are as amoral shapes, and the similarity of associations between this chain and that of the snake-pole is due to demonic pressure.

However, when Amos speaks of the star of the gods his most immediate physical artifact conceptually is Nehushtan the bronze serpent worshipped in his day; and when Stephen speaks of it his most immediate physical symbol conceptually is the serpent of the rod of Asclepius. The fact that we moderns associate a different shape with "star" than what has become the dollar shape "$" may be a prophetic inclusion but is not the original intent.

Could it be said that God is using the text to convict people of use of the hexagram, or pentagram, by Satan? It's not impossible to say that as divine rather than human intent, but on that account we would need to say first that there are many symbolically different stars of Rephaim (hexagrams being run-of-the-mill), second that the hexagram has no special provenance with Satan (never solely his), and third that the hexagram has no special association with one people-group just because in our time and place this is our most common association (Hindus regard it both as the male-female unity and as the heart-mind unity, and it also represents the six states of Australia or of Northern Ireland). Therefore regarding the hexagram as "a star of Rephaim" (not "the") is not excluded but is neither Amos's or Stephen's conscious intent nor an abandonment of that neutral symbol to the Rephaim.

Add: Michael Heiser has collected numerous hexagrams, heptagrams, and octagrams from Babylonian seal art, which fills in a gap in polygram tradition in the millennia between Bronze Age Armenia and Amoraic Jerusalem.

This demonstrates to me that use of polygrams to represent shining stars is closely tied to, and probably derived from, the use of alternating angular points and wavy lines to represent the rays of the sun, especially when visible as patterns of straight lines through clouds. The sun is always encircled to contain the ray phenomenon, while the stars may or may not be encircled. There is no focus on an exact number of rays for stars, though the sun typically has eight in agreement with compass points.

Again, this reflects the tenuousness and malleability of the satanic chain of symbology. There is no evidence of certainty in Babylon that hexagrams specifically must be associated with Saturn specifically. Heiser's evidence is that they most often represent the Pleiades (Biblically Kimah, not Chiun), but they can stand in for any star but the sun. The typical satanic misdirection of using anything to mean anything other than the truth is repeated when Zecharia Sitchin repurposes the star symbol to mean not Saturn but the sun, even though the sun has a different aspect and Babylonian symbol. Babylon works to distinguish two related symbols, then Sitchin works to misguidedly rejoin and conflate the two as if one.

The contribution was precipitated by a faulty article that used a particular seal (VA243, seized upon by Sitchin) for yet another repurposing, claiming the central star to be (not Pleiades nor Sun but) Saturn again. Yet, as already shown, there is no evidence connecting the subject chain of transmission about Saturn, found in the Bible, with the chain of transmission about hexagrams, which were not even provably connected within the culture until 300 AD (Scholem's sourceable date) and which did not acquire a relationship with Saturn until more recently. Semiotics and symbolism can be made into exacting sciences.

Add: The connection of these semiotics to the logos of the AMA and AAP should be obvious; the AAP admits its sketchy history. However, it has been pointed out that, unlike real swaddling, the medieval "swaddled Christ" motif used by the AAP greatly resembles the core snake-pole symbol. Christ becomes the good tree and the mummy-style wrappings become the evil snake. This allows us to tie in another medieval icon representing the same conflict, the swaddled sphere depicted as having an encircling horizontal band and a downward-only vertical band, creating the image of a T inside an O. This represents the medieval mappa mundi called the O-T map because the T (with east on top) represented centering in the Holy Land with connection to the Don River (perceived as connecting to the Arctic), the Mediterranean Sea and Atlantic Ocean, and the Indian Ocean. (The remainder of the O was Asia, Europe, and Africa; aka Shem, Japheth, and Ham.) In other words, the "swaddling" of the O-T map was the oceans, which of course typically represent the wicked in the Bible just as the land represents the righteous. These depictions very often emphasized the impotence of the Christ and of the righteous, not the potence. Jerusalem was called the navel of the swaddled sphere. Therefore, T and O becomes yet another connection to the same symbol as asterisk and dollar are.

Continued:

This conveys that the "star" is a unique angel of light, he's specifically the Serpent, he's associated with the Tree (knowledge of good and evil), he's worshipped as a baal or god of gods, this worship involves a manmade image (snake-pole), the image also references the sexual perversion of satyrs, he lays claim on healing, he also claims the planet Saturn, and he leads the Titans or Rephaim as his shadows. All this appears to be in the composite picture intended by Amos's words and by Stephen's words; other concepts in this thread appear not to be in the primary picture.

God's chain of transmission of this symbol is, first, the tree of knowledge of good and evil and its serpent. Free will is a good and God's knowledge of evil without partaking of it is a good. God the Father conveys knowledge of evil without partaking, but only through God the Son. The serpent was created good and represents that limited evil is necessary to make free will real. Second, the bronze snake on the pole. The bronze represents sin, the cause of the poison that kills, and the wood represents lifting up a standard, the necessity of confronting sin in its reality as a corrupter of ourselves, as opposed to embracing sin as if we have any power of moral judgment remaining. Third, Jesus on the cross: the sin-bearer yet the holy exalted one. The taw and tau crosses may be included among these but add nothing significant.

Satan's chain of corruption of this symbol is, first to multiply the snakes and poles to signal the (contradictory) diversity of his operation in contrast to the unity of God, as seen in Sumer; then to embrace God's symbol of unity and overload it as an object of worship in itself, independent from God, rather than a means of grace of God's operation; then, to associate one snake on a pole with a particular god of healing (Asclepius), and two snakes with a god of communication (Hermes), so as to delegate and redirect multiple confusable concepts under his auspices; then, to distort the crucifixion a legion of ways, while making pole-snakes as ubiquitous as dollars and their cognate brands.

We can also say that God created the neutral math behind the pentagram and hexagram, and Satan sought to corrupt this as well, starting with an association with health similarly to his longstanding association with the Rephaim, then introducing the pentagram into Israel as signifying Jerusalem, then gradually increasing the associations until the hexagram represents Israel worldwide. Along the way he has corrupted polygrams with associations with goats, false Wisdom, demons, astronomical stars, and the like. But the origins of polygram stars are as amoral shapes, and the similarity of associations between this chain and that of the snake-pole is due to demonic pressure.

However, when Amos speaks of the star of the gods his most immediate physical artifact conceptually is Nehushtan the bronze serpent worshipped in his day; and when Stephen speaks of it his most immediate physical symbol conceptually is the serpent of the rod of Asclepius. The fact that we moderns associate a different shape with "star" than what has become the dollar shape "$" may be a prophetic inclusion but is not the original intent.

Could it be said that God is using the text to convict people of use of the hexagram, or pentagram, by Satan? It's not impossible to say that as divine rather than human intent, but on that account we would need to say first that there are many symbolically different stars of Rephaim (hexagrams being run-of-the-mill), second that the hexagram has no special provenance with Satan (never solely his), and third that the hexagram has no special association with one people-group just because in our time and place this is our most common association (Hindus regard it both as the male-female unity and as the heart-mind unity, and it also represents the six states of Australia or of Northern Ireland). Therefore regarding the hexagram as "a star of Rephaim" (not "the") is not excluded but is neither Amos's or Stephen's conscious intent nor an abandonment of that neutral symbol to the Rephaim.

Add: Michael Heiser has collected numerous hexagrams, heptagrams, and octagrams from Babylonian seal art, which fills in a gap in polygram tradition in the millennia between Bronze Age Armenia and Amoraic Jerusalem.

This demonstrates to me that use of polygrams to represent shining stars is closely tied to, and probably derived from, the use of alternating angular points and wavy lines to represent the rays of the sun, especially when visible as patterns of straight lines through clouds. The sun is always encircled to contain the ray phenomenon, while the stars may or may not be encircled. There is no focus on an exact number of rays for stars, though the sun typically has eight in agreement with compass points.

Again, this reflects the tenuousness and malleability of the satanic chain of symbology. There is no evidence of certainty in Babylon that hexagrams specifically must be associated with Saturn specifically. Heiser's evidence is that they most often represent the Pleiades (Biblically Kimah, not Chiun), but they can stand in for any star but the sun. The typical satanic misdirection of using anything to mean anything other than the truth is repeated when Zecharia Sitchin repurposes the star symbol to mean not Saturn but the sun, even though the sun has a different aspect and Babylonian symbol. Babylon works to distinguish two related symbols, then Sitchin works to misguidedly rejoin and conflate the two as if one.

The contribution was precipitated by a faulty article that used a particular seal (VA243, seized upon by Sitchin) for yet another repurposing, claiming the central star to be (not Pleiades nor Sun but) Saturn again. Yet, as already shown, there is no evidence connecting the subject chain of transmission about Saturn, found in the Bible, with the chain of transmission about hexagrams, which were not even provably connected within the culture until 300 AD (Scholem's sourceable date) and which did not acquire a relationship with Saturn until more recently. Semiotics and symbolism can be made into exacting sciences.

Continued:

This conveys that the "star" is a unique angel of light, he's specifically the Serpent, he's associated with the Tree (knowledge of good and evil), he's worshipped as a baal or god of gods, this worship involves a manmade image (snake-pole), the image also references the sexual perversion of satyrs, he lays claim on healing, he also claims the planet Saturn, and he leads the Titans or Rephaim as his shadows. All this appears to be in the composite picture intended by Amos's words and by Stephen's words; other concepts in this thread appear not to be in the primary picture.

God's chain of transmission of this symbol is, first, the tree of knowledge of good and evil and its serpent. Free will is a good and God's knowledge of evil without partaking of it is a good. God the Father conveys knowledge of evil without partaking, but only through God the Son. The serpent was created good and represents that limited evil is necessary to make free will real. Second, the bronze snake on the pole. The bronze represents sin, the cause of the poison that kills, and the wood represents lifting up a standard, the necessity of confronting sin in its reality as a corrupter of ourselves, as opposed to embracing sin as if we have any power of moral judgment remaining. Third, Jesus on the cross: the sin-bearer yet the holy exalted one. The taw and tau crosses may be included among these but add nothing significant.

Satan's chain of corruption of this symbol is, first to multiply the snakes and poles to signal the (contradictory) diversity of his operation in contrast to the unity of God, as seen in Sumer; then to embrace God's symbol of unity and overload it as an object of worship in itself, independent from God, rather than a means of grace of God's operation; then, to associate one snake on a pole with a particular god of healing (Asclepius), and two snakes with a god of communication (Hermes), so as to delegate and redirect multiple confusable concepts under his auspices; then, to distort the crucifixion a legion of ways, while making pole-snakes as ubiquitous as dollars and their cognate brands.

We can also say that God created the neutral math behind the pentagram and hexagram, and Satan sought to corrupt this as well, starting with an association with health similarly to his longstanding association with the Rephaim, then introducing the pentagram into Israel as signifying Jerusalem, then gradually increasing the associations until the hexagram represents Israel worldwide. Along the way he has corrupted polygrams with associations with goats, false Wisdom, demons, astronomical stars, and the like. But the origins of polygram stars are as amoral shapes, and the similarity of associations between this chain and that of the snake-pole is due to demonic pressure.

However, when Amos speaks of the star of the gods his most immediate physical artifact conceptually is Nehushtan the bronze serpent worshipped in his day; and when Stephen speaks of it his most immediate physical symbol conceptually is the serpent of the rod of Asclepius. The fact that we moderns associate a different shape with "star" than what has become the dollar shape "$" may be a prophetic inclusion but is not the original intent.

Could it be said that God is using the text to convict people of use of the hexagram, or pentagram, by Satan? It's not impossible to say that as divine rather than human intent, but on that account we would need to say first that there are many symbolically different stars of Rephaim (hexagrams being run-of-the-mill), second that the hexagram has no special provenance with Satan (never solely his), and third that the hexagram has no special association with one people-group just because in our time and place this is our most common association (Hindus regard it both as the male-female unity and as the heart-mind unity, and it also represents the six states of Australia or of Northern Ireland). Therefore regarding the hexagram as "a star of Rephaim" (not "the") is not excluded but is neither Amos's or Stephen's conscious intent nor an abandonment of that neutral symbol to the Rephaim.