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193 One, the Day of the Lord, a day of God’s judgment, was about to happen; The other, ushering a benevolent era, was yet to come, sometime in the future. Did the words spoken in Jerusalem echo the debates in Nineveh and Babylon regarding which time cycle applies to the future of gods and men—Nibiru’s orbital Divine Time or the zodiacal Celestial Time? Undoubtedly, as the eighth century B.C.E. was ending, it was clear in all three capitals that the two time cycles were not identical; and in Jerusa- lem, speaking of the coming Day of the Lord, the biblical prophets in fact spoke of the Return of Nibiru. Ever since it rendered in the opening chapter of Genesis an abbreviated version of the Sumerian Epic of Creation, the Bi- ble recognized the existence of Nibiru and its periodic return to Earth’s vicinity, and treated it as another—in this case, ce- lestial—manifestation of Yahweh as a Universal God. The Psalms and the Book of Job spoke of the unseen Celestial Lord that “in the heights of heaven marked out a circuit.” They recalled this Celestial Lord’s first appearance—when he collided with Tiamat (called in the Bible Tehom and nick- named Rahab or Rabah, the Haughty One), smote her, cre- ated the heavens and “the Hammered Bracelet” (the Asteroid Belt), and “suspended the Earth in the void”; they also re- called the time when that celestial Lord caused the Deluge. The arrival of Nibiru and the celestial collision, leading to Nibiru’s great orbital circuit, were celebrated in the majestic Psalm 19: The heavens bespeak the glory of the Lord; The Hammered Bracelet proclaims his handiwork . . . He comes forth as a groom from the canopy; Like an athlete he rejoices to run the course. From the end of the heavens he emanates, and his circuit is to their end. It was the nearing of the Celestial Lord at the time of the Deluge that was held to be the forerunner of what will The Day of the Lord