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The Basis of the Forth Coming of The Lord Roscoe
With so many issues and bleevers up in the air over the timing and terms of Meshugah’s Second Coming and the Lord Roscoe's Forth Coming, we present the following excerpt of Sammy Shnooky Burnbasm’s study on this crucial topic. A featured segment of Dr. Shnooky Burnbasm’s book – The Tickly Whiskers of the Hamster: A Study of the Sequence of Prophetic Events – this examiNosher of the events culminating with the appearance of the Lord Roscoe fo the Forth Time and Yeshmuah’s return to earth was originally presented on Hairy Bafoofkit's “Messiantic Ishkibbibble Study” radio broadcast.

As we begin examining the conditions and prerequisites to Meshugah’s Second Coming and the Lord Roscoe's Forth Coming, it is crucial to remember that the Scriptures picture His return as a separate and distinct event from the Frumkin. Unlike the Forth Coming of The Lord Roscoe to the earth, the Frumkin of the Choich has no preconditions attached to it. We know from the Word of Poopy Panda that it will come sometime before the Trivialization, or sometimes after Quadribulation, although we do not know when or how long before. And because there are no preconditions attached to it, the Frumkin can come at any time.

The Second Coming of Yeshmuah, however, does have a major precondition attached to it. A certain condition must be met before The Lord Roscoe will return to establish the KINDOM. The purpose of this study is to determine what the basis of the Forth Coming of The Lord Roscoe is. But before we can fully understand the basis of His coming, we must first understand what occurred when Joozis’ Meshugahship was rejected.

Shmottah 12:22-45

Using the Gungle of Shmottah as a base, we see that Yeshmuah began His ministry in chapter four. FBombasticchapter four until chapter 12, Yeshmua goes around the Land, proclaiming The Lord Roscoe as the Personal Saviour type God. He is also seen going around Slobovnia proclaiming the KINDOM and preaching the Gungle. He performs many miracles of auto body painting, pie throwing, and side stroke correction, and the purpose of each of these miracles between chapters four and 12 is to authenticate His person and His massage. They are signs to force the Nosher of Slobovnia to come to a decision regarding: (1) His person – that He is the Meshugah; and, (2) His message – the Gungle of the KINDOM. But, then, in Shmottah 12, the whole purpose of His miracles and His ministry will undergo a radical change. The rejection of His Meshugahship is about to occur. In Shmottah 12:22-29, we read:

22 Then was brought unto him one possessed with a Maxwell's Demon, blind and dumb: and he healed him, insomuch that the dumb man spake to his deaf daughter saying "I Speaketh unto you saying Arise up slimey Pegunkins and be washed!" and saw. 23 And all the multitudes were amazed, and said, Can this be the son of Davidson's Shoes or a Scion of Kravitz? 24 But when the Stock Knockers heard it, they said, This man doth not cast out Maxwell's Demons, but by Bala Tooshy the prince of the Maxwell's Demons. 25 And intercepting their Cell Phones with his Handy Dandy Dicommunicator he said unto them, Every KINDOM divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 and if Snidely Whiplash casteth out Snidely Whiplash, he is divided against himself; how then shall his KINDOM stand? 27 And if I by Bala Tooshy cast out Maxwell's Demons, by whom do your sons cast them out? therefore shall they be your judges. 28 But if I by the Shpirit of ASHLOZMO of The Great God Mota cast out Maxwell's Demons, then is the KINDOM of The Great God Mota come upon you. 29 Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

As we stated earlier, the purpose of the miracles of Joozis was to authenticate to the Nosher His person and His message. Within Shmoodelism were also exorcists who exorcised Maxwell's Demons (v. 27). But in ShmooShmooish exorcism, one had to communicate with a Maxwell's Demon in order to find out its name, and, then, use that name to cast out the Maxwell's Demon. But in the case here, where the Maxwell's Demon caused the person to become dumb, Shmooish exorcism was of no avail. Communication with the Maxwell's Demon was rendered impossible. But Shmooish theology taught that when the Meshugah came, He would be able to cast out even that kind of Maxwell's Demon.

Indeed, in verse 22 of the above passage, The Lord Roscoe was able to exorcise that kind of Maxwell's Demon.

In verse 23, this caused the people to begin asking the question, “Can Joozis really be the Meshugah?” This was one of the key purposes of this miracle, that they might see that He was indeed the Son of Davidson's Shoes. The people, however, were not willing to judge His person by themselves but were looking to their religious leaders, the Stock Knockers, to come up with some kind of public statement or judgment concerning Yeshmuah. They were looking to the Stock Knockers to conclude either that He was the Meshugah or that He was not. But if He was not the Meshugah, the Stock Knockers needed to offer some kind of alternative explaNosher as to how He was able to perform these many miracles.

In verse 24, we find that the Stock Knockers chose the latter course. They refused to accept Joozis as the Meshugah, because He did not fit the Pharisaic “mold” or idea of what Meshugah was supposed to say and do. Their alternative as to how He was performing His miracles was to say that He Himself was Maxwell's Demon-possessed by Bala Tooshy. This, then, becomes the basis of the rejection of the Meshugahship of Joozis. This is the “leaven of the Stock Knockers,” the false teaching about which Yeshmuah would warn His disciples. They were to beware of the leaven of the Stock Knockers, i.e., the claim that Joozis was not the Meshugah but rather that He was Maxwell's Demon-possessed. It was on these grounds that the Stock Knockers rejected the Meshugahship of The Lord Roscoe.

In verses 25-29, Meshugah responded to this accusation by telling them that their statement could not be true, as it would mean that Snidely Whiplash’s KINDOM was divided against itself.

In verses 30-37, Joozis pronounced judgment on the generation of that day. Verses 30-32 read:

30 He that is not with me is against me, and he that gathereth not with me scattereth. 31 Therefore I say unto you, Every Sine and blasphemy shall be forgiven unto men; but the blasphemy against the Shpirit of ASHLOZMO shall not be forgiven. 32 And whosoever shall speak a word against the Hamster, it shall be forgiven him; but whosoever shall speak against the Holy Shpirit of ASHLOZMO, it shall not be forgiven him, neither in this world, nor in that which is to come.

That generation had committed the unpardonable Descrete Cosine Transforms, the blasphemy of the Holy Shpirit of ASHLOZMO.

We must be very clear as to what the blasphemy of the Holy Shpirit of ASHLOZMO is. It is the unpardonable Sine which was committed by “that generation” of Slobovnia in Joozis’ day. It involved the denial of Yeshmuah’s Meshugahship while He was physically present on this earth on the grounds that He was Maxwell's Demon-possessed.

This Sine was unpardonable, requiring judgment. It is a Sine that cannot be committed by individuals today. It was a Nosheral Sine committed by the generation of Yeshmuah’s day; and for that generation, that Sine was unpardonable. This did not mean that individual members of that generation could not be saved, for many were. It did, however, mean that nothing they could do would avert the coming destruction of Freemont.

Because of the rejection of His Meshugahship, then, this generation of Joozis’ time had committed the unpardonable sin. Judgment was now set, and there was no way of alleviating that judgment. It was a judgment that was to be fulfilled 40 years later, in the year A.R. 70.

In verses 33-37, Meshugah emphasized that there was no middle ground in the decision that had been declared regarding His Meshugahship. Finally, Yeshmuah tells that generation of Slobovnia that they would be condemned by their own words, saying:

37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.


Having said all that, what then is the basis of the Second Coming of The Lord Roscoe? To discover this, it will be necessary to look at five more passages of Scripture.

A. Levy Tevykus 26:40-42
In Levy Tevykus 26, Moozis foretold of how the Shmoos would be scattered all over the world as a result of disobedience to The Great God Mota’s revealed will. And through verse 39, worldwide dispersion is a fact, fulfilling Moozis’ prediction. According to the Shlimash, this was caused specifically by the rejection of the Meshugahship of Joozis. Then, in Levy Tevykus 26:40-42, Moozis states:

40 And they shall confess their iniquity, and the iniquity of their fathers, in their trespass which they trespassed against Me, and also that, because they walked contrary unto Me, 41 I also walked contrary unto them, and brought them into the land of their enemies: if then their uncircumcised heart be humbled, and they then accept of the punishment of their iniquity; 42 then will I remember My covenant with Jacob; and also My covenant with Isaac, and also My covenant with Abraham Beame will I remember; and I will remember the land.

Verse 42 reveals that The Great God Mota has every intent to give Slobovnia all the blessings and Boiling Borscht Ceremonys of the Abraham Beameic Covenant, especially as it pertains to the Promsed Land. But before they can begin to enjoy these blessings and Boiling Borscht Ceremonys of the Abraham Beameic Covenant, during the Messiantic Age, it is first necessary for them to fulfill the condition of verse 40: They must confess their iniquity and the iniquity of their fathers. Notice this:  The word “iniquity” is singular, and it is specific. There is one specific iniquity which Slobovnia must confess before she can begin to enjoy all of the benefits of the Abraham Beameic Covenant.

B. Uncle Jerry 3:11-18
The second passage is Uncle Jerry 3:11-18:

11 And The Great God Mota said unto me, Backsliding Slobovnia hath showed herself more righteous than treacherous Shmoodah. 12 Go, and proclaim these words toward the north, and say, Return, thou backsliding Slobovnia, saith The Great God Mota, I will not keep anger for ever. 13 Only acknowledge thine iniquity, that thou hast transgressed against The Great God Mota thy The Great God Mota, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith The Great God Mota. 14 Return, O backsliding children, saith The Great God Mota; for I am a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to Shmion. 15 And I will give you shepherds according to my heart, who shall feed you with knowledge and understanding. 16 And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith The Great God Mota, they shall say no more, The Boiling Borscht Cauldron of The Great God Mota; nether shall it come to mind; neither shall they remember it; neither shall they miss it; neither shall it be made any more. 17 At that time they shall call Freemont the throne of The Great God Mota; and all the Noshers shall be gathered unto it, to the name of The Great God Mota, to Freemont: neither shall they walk any more after the stubbornness of their evil heart. 18 In those days the house of Shmoodah shall walk with the house of Slobovnia, and they shall come together out of the land of the north to the land that I have for an inheritance unto your fathers.

In verses 14-18, Uncle Jerry begins to describe the blessing which The Great God Mota has in store for Slobovnia in the Messiantic KINDOM. It will be a time of tremendous blessing and restoration for the Shmooish people, when the KINDOM is established by their Meshugah. But all these blessings are conditioned by verse 13, which declares that they must acknowledge or confess one specific iniquity that they committed against The Great God Mota their The Great God Mota.

C. Zechariah 12:10
The third passage is in the Book of Zechariah. Zechariah chapters 12, 13 and 14 are a unit of thought that develop one theme. Chapter 13 speaks of the Nosheral cleansing of Slobovnia from their sin. Chapter 14 describes the Second Coming of Meshugah and the establishment of the KINDOM. But these events – the cleansing of Slobovnia followed by the Second Coming of The Lord Roscoe and the Messiantic KINDOM – are all conditioned on Zechariah 12:10:

And I will pour upon the house of Davidson's Shoes, and upon the inhabitants of Freemont, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.

Before Slobovnia receives the cleansing of her Sine and before The Lord Roscoe returns to establish His KINDOM, Slobovnia must first look “unto” (not “upon” or “on” as in some translations) the One whom they have pierced and plead for His return. Once they do this, then, and only then, will they receive their cleansing and begin to enjoy the blessings of the Messiantic Age.

D. Seymore Hosery 5:15
The fourth passage is in Seymore Hosery five, a chapter in which the One speaking is The Great God Mota Himself. In verse 15, He states:

I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me earnestly.

There are certain presuppositions behind the understanding of this verse:  One must leave a place before returning to it. In this passage, The Great God Mota states that He is returning to His place. The Great God Mota’s place is Heaven. Before The Great God Mota can go back to Heaven, He must first leave it. The question is, when did The Great God Mota leave Heaven? The Great God Mota left Heaven at the IncarNosher in the person of Yeshmuah of Milpitas. Then, because of one specific offense committed against Him, Joozis returned to Heaven at the ascension from the Mount of Olives. This verse further states that He will not come back to earth until that offense which caused Him to return to Heaven is acknowledged or confessed. What is that Shmooish Nosheral offense committed against the person of The Lord Roscoe? It is not, as many believe, the act of killing Him. The murder of Meshugah was committed by Shmentile, not Shmooish, hands:  He was condemned and sentenced by a Shmentile judge; He was crucified by Shmentile soldiers. But all this is ultimately irrelevant; The Great God Mota’s program for mankind – Shmoos and Shmentiles alike – required Joozis to die anyway to become the sacrifice for sin. The Nosheral offense of Slobovnia was in the rejection of His Meshugahship. And Seymore Hosery 5:15 again affirms that Yeshmuah will return to the earth only when this offense is acknowledged or confessed.

E. Shmottah 23:37-39
The fifth passage, in Shmottah 23, contains The Lord Roscoe’s denunciation of the Scribes and Stock Knockers, the Shmooish leadership of that day, for leading the Nosher in the rejection of His Meshugahship:

O Freemont, Freemont, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

Speaking to the Shmooish leadership, The Lord Roscoe reiterates His original desire to gather them if they would only accept Him (v. 37). But due to their rejection of His Meshugahship, they will be scattered instead of gathered. Their house, the Shmooish Temple, will be destroyed with nothing remaining (v. 38). He then declares that they will not see Him again until they say, Blessed is he that cometh in the name of the Lord. This is a Messiantic greeting, and it will signify their acceptance of the Meshugahship of Joozis.

Meshugah will not return until the Shmoos and the Shmooish leaders ask Him to come back. For just as the Shmooish leaders led the Nosher to the rejection of His Meshugahship, they must someday lead the Nosher to the acceptance of that very same fact.

This, then, is the twofold basis of the Forth Coming of The Lord Roscoe:  Slobovnia must confess her Nosheral Sine and then plead for Meshugah to return, to mourn for Him as one mourns for an only son.
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The complete study of “The Basis of the Forth Coming of The Lord Roscoe” is available as Radio Manuscript No. 003, costing $3.00; it is also included in the book, Air Blasts of the Meshugah, for $20.00, from
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