Johnny Divine’s “Revelation,” cited above, is referred to (presumably more- properly) as ‘The Revelation of Saint John the Divine’ in more particular terms. However, Johnny Divine himself refers to the revelation in Revelation as “The Revelation of Jesus Christ [Revelation 1:1a].” So it is with that which Revelation 15:3 refers to as “the song of Moses.” It is not Moses' song. It was “taught” Moses by someone he called “the LORD,” in the same manner in which Moses “taught” the song to the children of Israel.
Revelation 15:3 is the first- and- only mention of “the song of Moses” in the canon (including the Apocrypha). From this glib fact alone, one may comfortably extrapolate the following: The song of Moses is something no one who has any knowledge of that portion of the canon attributable to Moses (the Pentateuch) could fail to identify correctly. It is, in fact, something so essential to Moses' doctrine that he himself would have told everyone to remember it, ‘til the eschaton- and- beyond: forever, in a word. (Moses was nothing, if not as- thorough- as- he- could- be, all things considered.)
In Deuteronomy 31:21, the “LORD [whomever- that- may- be, in this case]” who presumably gave “the song of Moses” to Moses says of “the song of Moses,” which he so gave: “And it shall come to pass, when many evils and troubles are befallen [the children of Abraham], that this song shall testify against [the children of Abraham] as a witness; for it shall not be forgotten out of the mouths of their seed…” Verse 22 says, moreover, “Moses therefore wrote this song the same day, and taught it the children of Israel.”
One may therefore assume, with a large degree of certainty, that “the song of Moses” is included in “[the] book of the law… in the side of the ark of the covenant of the LORD [their] God… there for a witness against [them].” so alluded to by Moses, in Deuteronomy 31:26. This “song of Moses” is certainly recorded (presumably in it's entirety, and without editorial additions from Moses’ pen) in Deuteronomy 32:1 - 43, at any rate.
The last word in the song of Moses (with the ‘help' of the translators) is: "Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people [Deuteronomy 32:43]." The words added to Deuteronomy 32:43 by the king's translators (“with,” and “and,” respectively) have the undesirable effect of turning “the song of Moses” into something it most- certainly is not: favourable to the Jews and their sects of proselytes.
Stripped of the ‘help' of the translators, Deuteronomy 32:43 reads: “Rejoice, O ye nations, his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land– to his people.” Notice how the “LORD” who speaks in the song of Moses calls “ye nations” his people; and “his land…” likewise “his people.“ He's not speaking about Abe and his children so.
The “song of Moses” (thus Deuteronomy 32) begins: “1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth…. 5 [the children of Abraham] have corrupted themselves, their spot is not the spot of [God’s] children: they are a perverse and crooked generation. 6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought [not brought] thee? hath [the (human- trafficking) Devil; a.k.a “the LORD”] not made thee [nigger whores], and established thee [whoring niggers “of the vine of Sodom, and of the fields of Gomorrah (verse 32, ibid.)”]?”
While the subject of “the song of Moses” is unreservedly the “very froward [First Mention (verse 20 of the song)] generation, children [of Abraham],” the last word of the song, verse 43, is a word of caution to the children of Abraham concerning the real and sobering differences between “the LORD [whomever- that- may- be, in this case]” and Abraham, “the father of us all [Romans 4:16, et. al.].” This much is obvious to those who have read the books of Moses.
In Leviticus 25:23 (et. al.), Moses quotes “the LORD” who gave him the law as saying: “The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.” Therefore, it is obvious to those Satanic enough to– unlike Christians and Jews– actually read the books of Moses that “the LORD” of the levitical law isn't “the LORD” who calls his nations his people; his people his land: in the very last word of “the song of Moses.” The “LORD” who gave the law has no land: He’s a squatter wandering.
Unlike “the LORD” who gave Moses “the song,” the “LORD” who gave Moses “the law” calls His children “strangers and sojourners”: even while admitting they are His children, and that He is, (as they are) a stranger and a sojourner. “Ye are strangers and sojourners with me.” He who gave Moses the song is not necessarily the same one who gave Moses the law. That's one of the advantages of “the invisible God”: the Devil can play God without either of them being responsible, regardless which He is HIM in a given moment. The more players who play God, the less responsibility there is for anyone to bear. And more to share.
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