Genesis, Chapter 11:
1 And the whole earth was of one language, and of one speech.
2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.
3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.
4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
5 And the LORD came down to see the city and the tower, which the children of men builded.
6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
7 Go to, let us go down, and there confound their language, that they may not understand one another's speech.
8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
(KJV)

Genesis, Chapter 10:
8 And Cush [son of Ham] begat Nimrod: he began to be a mighty one in the earth.
9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.
10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,
12 And Resen between Nineveh and Calah: the same is a great city.
(KJV)

I Chronicles, Chapter 1:

1 Chr 1:10
10 And Cush begat Nimrod: he began to be mighty upon the earth.
(KJV)

Micah, Chapter 5:

Micah 5:6
6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
(KJV)

[These comprise all the Bible references to Babel and Nimrod]

It is the premise of the author that all the major events of history - the 'empires' that have arisen and turned back to sand - are the expression of the human soul's need to return to Babel. One of the earliest conquerors was the Assyrians, a direct descendent of Babel; they were ruthless in supressing alien cultures, and denying native languages. From ancient Persia to Alexander the Great, the desire of conquerors was to bring the whole world under one rule. Even in modern times, Stalin believed that communism had a destiny of governing the whole world... that communism could only succeed IF it was the only form of governance in the world.

Indeed, having posed the idea that the last time that God interfered directly in the politics of the world was Babel, it follows that the events of the Book of Revelations cannot occur unless the work of Babel is undone. For all the world to come together to worship the beast [Rev. 13:3-4], the work of Babel must be undone.

The power of Nimrod - who was mighty - was well identified by the ancient Jewish historian Josephus, a contemporary of Jesus, in his Antiquities of the Jews, Book I, Chapter IV  - and applies well to current world politics, socialism/ communism, and what some call the New World Order:

1. Now the sons of Noah were three, Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples.

Now the plain in which they first dwelt was called Shinar. God also commanded them to send colonies abroad, for the thorough peopling of the earth, -- that they might not raise seditions among themselves, but might cultivate a great part of the earth, and enjoy its fruits after a plentiful manner: but they were so ill instructed, that they did not obey God; for which reason they fell into calamities, and were made sensible, by experience, of what sin they had been guilty; for when they flourished with a numerous youth, God admonished them again to send out colonies; but they, imagining the prosperity they enjoyed was not derived from the favour of God, but supposing that their own power was the proper cause of the plentiful condition they were in, did not obey him. Nay, they added to this their disobedience to the Divine will, the suspicion that they were therefore ordered to send out separate colonies, that, being divided asunder, they might the more easily be oppressed.

2. Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, -- a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness.

He also gradually changed the government into tyranny, -- seeing no other way of turning men from the fear of God, but to bring them into a constant dependence upon his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers!

3. Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God; and they built a tower...

they were so ill instructed, that they did not obey God, for which reason they fell into calamities

they, imagining the prosperity they enjoyed was not derived from the favour of God, but supposing that their own power was the proper cause of the plentiful condition they were in, did not obey him

Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, -- a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness [emphasis added by this author]

He also gradually changed the government into tyranny, -- seeing no other way of turning men from the fear of God, but to bring them into a constant dependence upon his power [emphasis added by this author]

Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God

Some readers may balk at reading such blatant political commentary on this page. The purpose is not to impugn the motives of many who have sincere beliefs that are nurtured by the Left; the purpose is to point out how political movements are co-opted by those seeking power to express that inner rage to return to Babel. The comments here about the 'Left' might just as easily be made about the Nazis, or the Ceasars of Rome, or of Stalin's world communist movement.

These are our heritage from Babel. Either an imposed sameness, or a supplanting of belief in a Divine Providence with a belief in the nobility of man. Some have even theorised that it was only after the fall of the Temple in Jerusalem that the rise of Greek Humanism was possible. Certainly modern communism embodies most all of these principles: disbelief in God, faith in the nobility of man, an 'equalling' of everyone into a sameness and the supremacy of the state over individual rights.

So, we have established - in a preliminary sort of way - that the rebellion against Babel continues even unto this day, that it entwines our daily lives and politics. The great 'noble' effort to establish One World is in itself part of the soul-conscious need to return to Babel.

Will it ever be accomplished? As already stated, IF the events of The Revelation are to come to pass, the work of Babel must be undone. We may then surmise that at that time when the events outlined in The Revelation are to come to pass, the 'curse' of Babel will be unravelled.

This scenario encapsulates the core of the philosphy behind the manuscript outlined here on this web site, expanded on in the book.

Malachi, Chapter 4:
5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:
6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
(KJV)
 

From Stygan ground he shall rise,
From mountains east in Asia;
Divine words he shall apprise,
To silence the Euphrasia.
[this author]

X-75  Tant attendu ne reviendra jamais
          Dedans l'Europe, en Asie apparoistra                l'Asie = Elias [Gr. for Elijah]
          Un de la ligue islu du grand Hermes,                  un + de = unde [Lat] - wave, or spirit;
                                                                                  ligue = eligue?
          Et sur tous rois des orientz croistra.

          So long awaited he will never return
          In Europe, he will appear in Asia
          One of the league issued from the great Hermes,
          And he will grow over all the kings of the East.

Some see the long awaited as antichrist, some as the `king of terror' of X-72;  still others have suggested the return of Christ. It is highly doubtful that many are waiting for antichrist or a reign of terror, and there is no Scriptural basis to believe that Christ will return otherwise than `in clouds with great glory'(Mat. 24:30).

But before Christ will come, Elijah must first come to prepare the way. Elijah is he whom all the Judeo-Christian world awaits.

It seems that great is a key word with Nostradamus to check the Hebrew language. Of course there is no direct reference in Biblical Hebrew to the pagan figure of Hermes; if, however, we transliterate the word to chermesh, we find it means 'sickle'. If this is a reference to the old Soviet Union (union, i.e. league, whose emblem was the hammer and sickle), such an analysis is very much in keeping with this narrative as it will develop.

Thus line three reads, 'The spirit of Elijah issued out of the league of the great Hermes (sickle)'.

The reason for mentioning Europe, no doubt, is to lay to rest any speculation that he will return in a Christian nation. Long- awaited in Hebrew is chakah; [châkâh: piercing, to await, long, tarry; note: râchaq: remove, (wander) far; also râchôq: remote, far, long ago, of old - both containing the word chakah.]

V-96    Sur le milieu du grand monde la rose,                      Lat. ros: dew
            Pour nouveaux faicts sang public espandu:
            A dire vrai on aura bouche close,
            Lors au besoing viendra tard l'attendu.

            The rose upon the middle of the great world,
            Because of new deeds public shedding of blood;
            To speak truth one will have closed mouth,        The great  misplaced prophecy
            Then at the time of need will come late the awaited.

The first line is likely a reference to the rose upon the cross, essentially a Rosicrucian symbol of Christ; the four points of the cross point to the four cardinal compass points - north, south, east and west. This may refer to the Biblical prophecy that the sign of the Son of Man shall be seen in the heavens. In Latin mundus means either world or universe.

It is fascinating to note that in Biblical Hebrew four words in the King James text associated with middle also relate to Scriptural and prophetic references to the great tribulation [Mat. 24:21]; tavek is rooted in tavah - to spin, and thus sweeping ruin or grief; tikon relates to taqan - to set in order, and techon - to grind, especially meal; tabbur refers to tabor - broken;  (tabbur - to pile up or heap - could possibly relate to tamrur - a high heap or pillar; a sun pillar may figure into the apostasy of the tribulation period);  and chetsi relates to qetseh - border or brink [of the Millennial Age].  The word intended, however, is likely cheq - midst, thus to enclose, also bosom (chest) - related to chakah - long awaited.

New deeds could well be miracles, much like the miracles performed by Moses in the court of Pharaoh. Certainly the new language - Euphrasia - will appear miraculously.

Zephaniah 3:9 states, Then will I turn^¥ to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent; verse 13 continues: The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid. (KJV) Isaiah 11:9 continues the theme: They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. and verse 15 caps the series: And the Lord shall utterly destroy the tongue of the Egyptian sea... (KJV)
    ¥ haphak - to  turn over, to  change; hephek: the  reverse; hôphek: an upset,
                  turning upside down.

Line three [above verse V-96] reveals a great secret, one that will not be believed until it happens. We know from Scripture that Elijah must first prepare the way for the return of Christ as victor. Closed mouth refers to a great new language that will sweep the earth, an almost telepathic language by which guile and deceit is impossible, and by which praises of glory to God will rise to the heavens. This single event will polarise the forces of good and evil upon the earth.

Besoing - the time of need - is the beginning of the great tribulation.  The Hebrew word for tribulation^Ø is very close to the name for Tyre, a city in Lebanon. Sur in line one is another name for Tyre^Þ, a Palestinian city.
    Ø tsar - tribulation, also tsôr & tsûr: a sharp (cutting) rock.
    Þ Tsôr: Tyre (Sur).

Tard hints strongly at a name or personality by its positioning in the line - then will come tard the awaited. One Hebrew word for late is achar, which might hint at a name. Be that as it may, tard likely refers to the Hebrew word tardemah - a deep sleep, the only Hebrew word that corresponds to tard.

By this author's reading, somewhere deep in the mountains of Asia a lonely old philosopher - with the Elijah spirit - will find at the root of all the world's languages keys that will unravel the mystery of Babel and the consequent proliferation of many tongues. The effect will be instantaneous and miraculous. This decoding will result in the outbreak of the new language - Euphrasia - a pure language of truth, incapable of guile or deceit.

After Elijah (Rachaq/Rachoq?) causes the explosion of the new language, then would come presumably the 'rapture' (midst - the chosen; qereb: the nearest part or center; {ie: 'chosen'}, possibly hinting at the rapture.) and then the great tribulation, the period of the ministry of the two witnesses and the apostasy of the antichrist and his false prophet (Achar?) - to afflict the world.

See the page on this site about the two witnesses to read Nostradamus' verse IV-56, and the victory of the babbling tongue [the tongue of the Egyptian sea]. In order to preserve his deceits, the dragon must precipitate a new language of his own. When the new language of truth breaks out on the earth, the lies of Satan cannot stand. When the Elijah spirit unravels the code of Babel, releasing the new language, Satan must use those keys to Babel to quickly form his own language - the tongue of the Egyptian sea. This theme of two languages is so important that it cannot be stressed enough. It may be hypothesized by those looking for the 'Rapture' that it may take place at this point... when the new language of truth is supplanted by the tongue of the Egyptian sea - the victory of the babbling tongue.

After the Elijah spirit finds the keys at the root of all the languages that decodes the secret of Babel, and Euphrasia miraculously breaks out all over the world, does this next verse of Nostradamus describe a great journey by this ancient philosopher?

II-29  L'Oriental sortira de son siege,
          Passer les monts Apennins voir la Gaule:                  Gaule = Elagu?
          Transpercera le ciel les eaux et niege,
          Et un chacun frappera de sa gaule.

          The Easterner will pull out of his seat,
          To pass the Apennine Mountains to see Gaul:
          He will transfix the sky, the waters and the snow,
          And each one he will strike with his rod.

The verb sortir in line one implies a pulling out or extricating, that is to say, unusual events will force this powerful easterner to come to France [Latin: Gaul].

Pull out is mashah in Hebrew;  likewise, the word for seat (line one) is moshab. The intended reference is likely to Mosheh, written in English as Moses (which literally means pulled out of water.) The association of Moses in the present context muddies the water somewhat.

The use of the verb transpercer calls attention to itself. In the modern French it means to pierce through or transfix. It is taken to be a compound of the verb percer - to pierce. However, tracing the word to the Latin, we find transpierce - to look through, or to see through. Thus the translation to transfix is closest to the meaning intended.

Hebrew scholars say that  chakah -  long awaited - is related to  chaqah - to  carve or  entrench - through the idea of  piercing;  that is, to transfix or  imprint, such as an appointment, a law ... to hack or  grave. At any rate, the association  of chakah - long awaited, holds true for this verse also.

Line four tends to lead us astray. To translate un chacun only as everyone implies that the Easterner is a conquering military power. If we also translate the phrase as each one, then it can likewise refer to the sky, the waters and the snow, an entirely different image.

The sky, the waters and the snow refers to the  weather. If there is no water or snow in the sky there is drought.

We get a glimpse of Elijah's rod in II Kings 2:8 when he takes his mantle and wraps it together to smite the waters of the Jordan River.

Rod must be referred to two Hebrew words - mattah, which also means  sceptre and very  low, and the word shebet - a rod, a  dart [connected with the two witnesses] or a sceptre. Shebet is related to shabath - to  repose, and shebeth - a seat (line one.) [Shabbâth: Sabbath {seventh day} the Millennium of Peace: Day of God's REST.]

If the previous verse can be attributed to the Elijah mission, this next likely follows:

V-54     Du Pont Euxine, et la grand Tartarie,
             Un roi sera qui viendra voir la Gaule                      note: viendra
             Transpercera Alane et l' Armenie,
             Et dans Bisance lairra sanglante Gaule.

             From the Black Sea, and the great Tartary,
             Will be a king who will come to see Gaul;
             He will transpierce Alania and Armenia,
             And in Byzantium he will leave a bloody rod.

Lines two and three mirror the previous quatrain, with the difference that the Easterner is now referred to as a king [roi].  The first quatrain analysed on this page stated that he would rise over all the kings of the east. Roi possibly refers here to the Hebrew ro'i - shepherd.

Armenia lies just below the Caucasus Mountains and east of Turkey (Byzantium).

What we are seeing here are the stages of a great journey by a powerful leader. The origin of this Easterner, from a legion of hints in THE CENTURIES, seems to point to a region of the Crimea, or somewhere near the Caucasus.

The use of the word transpierce in both these quatrains is intended to tell us something of the power of this leader.

Byzantium is a reference to Turkey.

The Alans were a nomadic people, believed by some to be Germanic, but by most to have come from the old Persian empire around modern Iran and northern Iraq. They inhabited the Caucasus Mountains on the isthmus of land between the Black and Caspian Seas.

In Europe of the middle ages Tartary referred to the area of the Crimea and on towards the east. The Tartars - or Tatars overran Asia and eastern Europe under Mongol leadership in the13th century. The Crimea was known as 'Little Tartary' until recent times.

After Elijah accomplishes his mission of bringing a new language of truth to the world, Isaiah makes reference to the tongue of the Egyptian sea. Nostradamus also mentions this hellish tongue:

IV-56  After the victory of the babbling tongue,
            The spirit tempted by tranquility and repose;
            The victor bloody by conflict makes a speech,
            Roasting the language and the flesh and the bones.

This verse is fully analysed on the page about the two witnesses. It is mentioned here to emphasize the point about the supplanting of Euphrasia with the tongue of the Egyptian sea. Tranquility and Repose are identified there as the two witnesses of Revelation chapter 11.

This verse of Nostradamus makes it clear that Euphrasia will have already occurred and been 'defeated' before the appearance of the two witnesses and before the great tribulation.

What is not clear from Nostradamus is when the 'rapture' will occur [if at all] - the catching away of God's elect, believed by many Christians, and whether it is connected with the divine phenomenon of Euphrasia.  The only direct clue is in the Epistle of the later edition, where the seer states, "It will be in the month of October when the great  translation will be made, and such that one will believe the  heaviness {i.e. 'gravity'} of the earth to have lost its natural movement, and to be plunged into perpetual  shadows [!]."

[October - from the Latin October, the eighth month; the tenth month of the modern calendar; in the esoteric tradition, 8 = Messiah, 10 = perfection.]

The author personally believes in a pre-tribulation Rapture, and that it will somehow be closely associated with the marvelous language brought forth miraculously upon the earth by Rachaq - the Elijah spirit.

This verse appears to relate to this end-of-the-age phenomenon of languages.

I-96   Celui qu'aura la charge de destruire
          Temples, et sectes, changez par fantasie:
          Plus aux rochiers qu'aux vivans viendra nuire,
          Par langue ornee d' reilles ressasie.                             note: Par

          He who will have the charge of destroying
          Temples, and sects, changed by fantasy;
          Viendra will come to harm the rocks more than the living,
          The ears harangued by an ornate language.

Celui (he or the one) is likely a blind; the letters rearrange to lucie; verse IX-68 of THE CENTURIES states that on the 'day of  Lucie' 'never was a more horrible throne established.' This verse uses the phrase 'la mal viendra' or 'the evil viendra', leading the author to suspect the use of this French verb - viendra - refers to a character's identity in this strange saga.

[[ IX-68:  Du mont Aymar sera noble obscurcie,
                Le mal viendra au joinct de sonne & rosne.
                Dans bois caichez soldatz jour de Lucie,
                Qui ne fut onc un si horrible throsne. ]]

Essentially the two verses seem to be saying the same thing - that some sort of change will establish the throne of antichrist - connected in some way with Lucie or Celui. Thus line one of I-96 would read, 'Lucie, who will have the charge of destroying...'

The throne must be of antichrist, because he is charged with destruction [Abaddon?].

One might pick hemmah as the choice in Hebrew for who (line one);  hamah means  noise or  tumult (line four), and relates directly to Hamath - antichrist.

Fantasy is a key word here and needs to be understood in depth. The Latin root is  phantasma - an apparition or vision;  in Greek phantasma means  image or phantom, with an emphasis on a production of the mind, but motivated by an actual object. The idea is one of being a perception of both mental and material things, or, more pointedly, an image (of the beast).

This is reinforced by the Hebrew word dimyon - a  resemblance, from  damah - to  resemble, also to destroy (line one).

Line three is ambiguous. Quite likely rocks refers to the  soul; as a rock is that earthly remnant that remains after the dusty soil has eroded away, so is the soul that human remnant that withstands the erosion of dusty flesh. It endures unto judgement. An obvious choice in this verse would be the Hebrew paqad; not only does it mean have the charge of, but also avenge (destroy?) and hurt (harm - line three);  piqqud is 'a commandment'; pachad is a stone.

Ressasie is taken to be from ressasser - to repeat tediously or harangue; in the Old French it meant din. The reference is to the babbling tongue. However, the '-ie' ending seems to hint at  rassasier - to fill up, reinforcing the idea of an incessant din. This would appear to occur upon the 'defeat' of Euphrasia (perhaps at the time of the rapture of the true church) and at the beginning of the ministry of the two witnesses, when 'the  beast' is setting himself up in the Temple at  Jerusalem.

As neatly as paqad seems to fit, another Hebrew element intrudes strongly - shabar - to destroy, also to  tarry ('late': the awaited); sheber means fracture (sect? - line two), also  tribulation;  saba means abundance (full up); shaba means 'a charge' or 'an oath', and is also strongly connected with the number seven; shebu is a subdivision (sect), like an agate stone (line three), and shebua'h is 'a curse'.