There are no Christian values. The Lord says: “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.” (Exodus 20:23) When the Children of Israel, tired of waiting for Moses to return from the mountain of Sinai where he was kept for forty days to receive The Ten Words, made themselves a molten calf and said this was the god having brought them up of the land of Egypt, Moses, when returning, became so furious he smashed the two tables he had received, on which the ten words were written, into the mountain. ”And the tables were the work of God, and the writing was the writing of God, graven upon the tables.” (Exodus 32:16) The Lord himself told Moses The Lord would let his wrath rise against the people, to consume them. Moses, though, prayed for them, and The Lord did not fulfil The Lord’s intention.
What the Children of Israel by building the calf did was to take a value and make it a god. They let a motif be holy unto them saying this was what had brought them out of Egypt. We know The Lord our God says: There are no Christian values. The Lord our God says: “You shall have no other gods before me.”
The Law of Moses
The Law Explained
Circumcision
Circumcision was not given the Children of Israel by Moses, but by Moses circumcision is given by the Law (Leviticus 12:3). Abraham, the Grandfather of Israel (of Jacob) and the one who God originally made Gods promise to, was the first to circumcise himself and his house as a token of God’s covenant: “This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.” (Genesis 17:10-14)
A righteous man will act righteously and do good works spontaneously. To be good, a man must do well fain and freely.
So the covenant God made with Abraham was that God would work by the human being – by Abraham. Man was given to act trustworthy: By the circumcision man was raised from his hiding to be in the name of God.
Yet also the circumcision let man be reliable as a being definitely not God: If man does not really count, Christ has nothing to justify. By the circumcision the Children of Israel would count.
A righteous man will act righteously and do good works spontaneously. To be good, a man must do well fain and freely.
So the covenant God made with Abraham was that God would work by the human being – by Abraham. Man was given to act trustworthy: By the circumcision man was raised from his hiding to be in the name of God.
Yet also the circumcision let man be reliable as a being definitely not God: If man does not really count, Christ has nothing to justify. By the circumcision the Children of Israel would count.
Oxen
One of the first concerns of Moses was oxen – and the understanding of oxen. Breeding oxen could not have been what occupied the Children of Israel the most at that time, since they had just been led out from slavery in Egypt. By God they were fed on manna from heaven. Even so Moses quite early in their desert march stated the commands regarding oxen (Exodus 21:28-36).
From the story of the creation we learn that animals on the ground to the earth are like reasons to the human being. The creatures in the ocean are like human needs. And a man wants to be fresh as fish in the water. The birds, on the other hand, reaching for the heavens, are like human wants. And a man also wants to be free as a bird. After creating the creatures in the water and the birds in the sky the fifth day God created the animals on the ground the sixth day. God thereby let us come to our senses, so to speak, by creating this in us which is rational. We found out of the opposition between the creatures in the water and the birds in the sky by becoming sensible. Rational motifs, the animals on the ground, are of three kinds. There are creeps, expressing necessity. There are cattle, expressing usefulness. And there are beasts expressing beauty. In other words our reasoning will be found to be of one of three kinds: There is certainty. There is knowledge. And there is wisdom.
When Moses stated God’s commands regarding oxen this was also to be understood as commands regarding reasoning – regarding the way we come to terms with the world. The oxen are to be understood as science in force: By the oxen the soil was turned. Man asserts himself and acquires power over the earth by his sensibility. And the commandment of Moses says that if an ox gores a man or a woman so that they die, the ox shall be stoned. The flesh of the ox shall not be eaten. But the owner of the ox shall be quit. In other words: If an understanding of utility put a person to death, that understanding shall be killed without anyone trying to grasp it. But the owner of the understanding shall go free. But, said Moses: If it has been testified to the owner that the ox in the past has had a want to push with his horn, and the owner has not kept the ox in, and the ox kills a man or a woman, the man owning the ox shall also be stoned to death. In other words: If a man has been warned his understanding is dangerous he is responsible for it.
From the story of the creation we learn that animals on the ground to the earth are like reasons to the human being. The creatures in the ocean are like human needs. And a man wants to be fresh as fish in the water. The birds, on the other hand, reaching for the heavens, are like human wants. And a man also wants to be free as a bird. After creating the creatures in the water and the birds in the sky the fifth day God created the animals on the ground the sixth day. God thereby let us come to our senses, so to speak, by creating this in us which is rational. We found out of the opposition between the creatures in the water and the birds in the sky by becoming sensible. Rational motifs, the animals on the ground, are of three kinds. There are creeps, expressing necessity. There are cattle, expressing usefulness. And there are beasts expressing beauty. In other words our reasoning will be found to be of one of three kinds: There is certainty. There is knowledge. And there is wisdom.
When Moses stated God’s commands regarding oxen this was also to be understood as commands regarding reasoning – regarding the way we come to terms with the world. The oxen are to be understood as science in force: By the oxen the soil was turned. Man asserts himself and acquires power over the earth by his sensibility. And the commandment of Moses says that if an ox gores a man or a woman so that they die, the ox shall be stoned. The flesh of the ox shall not be eaten. But the owner of the ox shall be quit. In other words: If an understanding of utility put a person to death, that understanding shall be killed without anyone trying to grasp it. But the owner of the understanding shall go free. But, said Moses: If it has been testified to the owner that the ox in the past has had a want to push with his horn, and the owner has not kept the ox in, and the ox kills a man or a woman, the man owning the ox shall also be stoned to death. In other words: If a man has been warned his understanding is dangerous he is responsible for it.
Offerings to The Lord
Offerings were important in the lives of the Children of Israel. As offerings to The Lord they presented cattle and crop to show their regret for sins committed, to make peace with The Lord, and to show their gratitude. By giving up cattle and crop as offerings to The Lord the Children of Israel showed their faith in The Lord, not thinking their wealth depended upon their own efforts. They proved they would depend upon the Lord by faith.
Also by presenting cattle and crop as offerings to The Lord the Children of Israel declared their reasoning and their thought as to be dependent upon The Lord. In the story of the creation we learn that the animal on the ground to the earth is like reason to the man. And differently from the creeps and the beasts the cattle reminds us of utility – of purposes and understandings that are of use. In this respect an offering of an animal for sins committed was also a surrendering of a reason – of a justification of one’s actions. And further: In the story of the creation we learn that plants on the ground, which are also of three kinds, to the earth are what thoughts are to the man. Also an offering of this kind of emergence was a surrendering of oneself to the infinite power of The Lord. An offering of the crop could be made of the crop as it originally was, or it could be made of baked bread and cakes. In the last case the offering was understood as if being an offering of man’s attitude – of gestures formed in the mind for the sake of something. The overall importance of the offerings, when thinking of them as if they were offerings of reason or of appearance, was that the Children of Israel were not self sufficient with regards to intent. They would act upon faith. They would depend upon The Lord. They made it understood their behaviour belonged to The Lord.
The Law states that leavened bread, understood as appearance one has both shaped and given significance, shall not be made together with the blood of a sacrifice (Exodus 23:18). The life of the flesh is in the blood. So an offering of a pretension of the body shall not be made together with the soul of a reason. By uniting the two of them one is an actor. And the Law states that the fat of the sacrifice shall not remain until the next morning (Exodus 23:18). Fat is honour. By claiming the honour of a reason only the day it is sacrificed The Lord made it clear that any reason is made for the day.
Prophets among the Children of Israel despaired when the people lost faith. The prophet Amos sarcastically let write: “And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.” (Amos 4:5) Unfortunately through out the history many among the Children of Israel came to see the offerings as burdens inflicted upon them by The Lord. They gave up faith in exchange for rules to obey and made themselves dependent upon what they would perceive as being reality. They came to believe in being self-governed. In 1 Samuel it says: “This sin of the young men was very great in the LORD's sight, for they were treating the LORD's offering with contempt.” (1 Samuel 2:17)
By Moses offerings were instituted also that were on behalf of the people. As a continual burnt offering on behalf of the people Moses told the Children of Israel to sacrifice two lambs of the first year every day. One was offered in the morning, and one was offered in the evening. Together with the lambs a special drink offering was made from plants. (Exodus 29:38-42) The lamb is a token of faith. Being a kind of reason the lamb is innocent knowledge. By the continual burnt offering the Children of Israel expressed confidence in their destiny.
Also by presenting cattle and crop as offerings to The Lord the Children of Israel declared their reasoning and their thought as to be dependent upon The Lord. In the story of the creation we learn that the animal on the ground to the earth is like reason to the man. And differently from the creeps and the beasts the cattle reminds us of utility – of purposes and understandings that are of use. In this respect an offering of an animal for sins committed was also a surrendering of a reason – of a justification of one’s actions. And further: In the story of the creation we learn that plants on the ground, which are also of three kinds, to the earth are what thoughts are to the man. Also an offering of this kind of emergence was a surrendering of oneself to the infinite power of The Lord. An offering of the crop could be made of the crop as it originally was, or it could be made of baked bread and cakes. In the last case the offering was understood as if being an offering of man’s attitude – of gestures formed in the mind for the sake of something. The overall importance of the offerings, when thinking of them as if they were offerings of reason or of appearance, was that the Children of Israel were not self sufficient with regards to intent. They would act upon faith. They would depend upon The Lord. They made it understood their behaviour belonged to The Lord.
The Law states that leavened bread, understood as appearance one has both shaped and given significance, shall not be made together with the blood of a sacrifice (Exodus 23:18). The life of the flesh is in the blood. So an offering of a pretension of the body shall not be made together with the soul of a reason. By uniting the two of them one is an actor. And the Law states that the fat of the sacrifice shall not remain until the next morning (Exodus 23:18). Fat is honour. By claiming the honour of a reason only the day it is sacrificed The Lord made it clear that any reason is made for the day.
Prophets among the Children of Israel despaired when the people lost faith. The prophet Amos sarcastically let write: “And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.” (Amos 4:5) Unfortunately through out the history many among the Children of Israel came to see the offerings as burdens inflicted upon them by The Lord. They gave up faith in exchange for rules to obey and made themselves dependent upon what they would perceive as being reality. They came to believe in being self-governed. In 1 Samuel it says: “This sin of the young men was very great in the LORD's sight, for they were treating the LORD's offering with contempt.” (1 Samuel 2:17)
By Moses offerings were instituted also that were on behalf of the people. As a continual burnt offering on behalf of the people Moses told the Children of Israel to sacrifice two lambs of the first year every day. One was offered in the morning, and one was offered in the evening. Together with the lambs a special drink offering was made from plants. (Exodus 29:38-42) The lamb is a token of faith. Being a kind of reason the lamb is innocent knowledge. By the continual burnt offering the Children of Israel expressed confidence in their destiny.
The Lord
To give, to pay, attention to God as The Lord, by which one will show mercy and charity, is a demand of God. This is God’s right – God claims this from God’s beings: “And the LORD spake unto Moses, saying, Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.” (Leviticus 19:1-3)
By the first of these two commandments, given before Moses began to lay out what it means to be of God, God pointed out that man and woman are united by the Son of Man and that the creation of the Son of Man temporarily ends the seventh day by the becoming of The Son of God. If one does not honour one’s father and mother one will not be their creation – be created. And if one does not keep the Sabbath days holy, but takes the burden or honour of the creation upon oneself by working that day, one will not be of God.
God is jealous. God will not let man marry any god before God, and God will not let man answer for any god besides God. King David said: “Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.” (1 Chronicles 29:11)
By the first of these two commandments, given before Moses began to lay out what it means to be of God, God pointed out that man and woman are united by the Son of Man and that the creation of the Son of Man temporarily ends the seventh day by the becoming of The Son of God. If one does not honour one’s father and mother one will not be their creation – be created. And if one does not keep the Sabbath days holy, but takes the burden or honour of the creation upon oneself by working that day, one will not be of God.
God is jealous. God will not let man marry any god before God, and God will not let man answer for any god besides God. King David said: “Thine, O LORD is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.” (1 Chronicles 29:11)
Man being holy
In the story of the creation we learn there are three kinds of plants, namely grass, the herb yielding seed, and the fruit tree yielding fruit after his kind whose seed is in it self. We learn there are three kinds of animals, namely creep, cattle, and beasts. And we learn there are three kinds of lights in heaven, namely stars, the moon, and the sun. In other words there is necessity, there is usefulness, and there is loveliness.
The demands of The Lord stated in the Law of Moses can be seen to be of three kinds. To man it is necessary to keep the Ten Commandments to avoid being condemned: “… the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.” states the Law (Numbers 15:30). And it is useful, it is constructive, to follow the precepts of the Law. Paulus said: “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.” (Romans 10:5) And finally: It is lovely to keep the Law as such. By Moses The Lord said: “Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.” (Leviticus 20:7)
Living by the Law is first of all to live by the Ten Commandments and by the precepts of the Law. By so doing we will please The Lord. In the same way as we might understand the light of the stars and the light of the moon to be as if spoken for, or married, by the sun, we will please The Lord when we live by the Ten Commandments and by the precepts of the Law. But to be holy unto The Lord in the moment of Truth – in daylight – one must not only be righteous but also clean. One must not feel contaminated. One must act in faith. So before particular moments, such as wars against other people, Moses let the people consecrate, or purify themselves.
In the Law The Lord states what will make us feel unclean. For example the Law states that if “… any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.” (Leviticus 11:39-40) With respect to human corpses, the Law states: “And the LORD spake unto Moses, saying, Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.“ (Numbers 5:1-3) Outside the camp the relatively permanent unclean ones were given to cleanse themselves. Regarding everyday life, the most important rules on cleansing concerned how to cleanse oneself from the feeling of being contaminated by giving birth (Leviticus 12), by illness (Leviticus 13), by bodily discharges, by seed of copulation, and by the regular female flow of blood (Leviticus 15).
Worth pointing out today is that the woman giving birth will stay unclean for a longer period of time if she gives life to a daughter and not to a son. The Law says that if she gives birth to a son she shall be unclean for seven days (“according to the days of the separation for her infirmity shall she be unclean”), and so for thirty-three days purifying herself. If, though, she gives birth to a daughter she will be unclean for not seven but for fourteen days (“as in her separation”), and the period of time for her to purify herself shall be not thirty-three but sixty-six days.
The overall importance of the rules regarding pureness might be said to be that we by them are given ways to purify ourselves so that we can be lovely to The Lord in the moment of Truth – when the sunlight reveals us. Living by the Law we will be holy unto The Lord. Even so we will not be like gods when living by the Law: God alone is good. Human beings as we are we must be given right and be justified, and the reason why things we do turn out all right is solely that Christ sees to that. In the Law especially two happenings were instituted to remind the Children of Israel of this and to please The Lord, and that was the offering of the scapegoat, unto to which Aron confessed all the iniquities of the Children of Israel and all their transgressions in all their sin, which was sent out in the desert every time the high priest Aron went behind the veil before the mercy seat in the Ark of the covenant, the other happening The Day of Atonement each year on which the Children of Israel afflicted their souls, and on which the priest even made an atonement for the holy sanctuary and for the tabernacle of the congregation, both belonging to the Ark. (Leviticus 16)
The demands of The Lord stated in the Law of Moses can be seen to be of three kinds. To man it is necessary to keep the Ten Commandments to avoid being condemned: “… the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.” states the Law (Numbers 15:30). And it is useful, it is constructive, to follow the precepts of the Law. Paulus said: “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.” (Romans 10:5) And finally: It is lovely to keep the Law as such. By Moses The Lord said: “Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.” (Leviticus 20:7)
Living by the Law is first of all to live by the Ten Commandments and by the precepts of the Law. By so doing we will please The Lord. In the same way as we might understand the light of the stars and the light of the moon to be as if spoken for, or married, by the sun, we will please The Lord when we live by the Ten Commandments and by the precepts of the Law. But to be holy unto The Lord in the moment of Truth – in daylight – one must not only be righteous but also clean. One must not feel contaminated. One must act in faith. So before particular moments, such as wars against other people, Moses let the people consecrate, or purify themselves.
In the Law The Lord states what will make us feel unclean. For example the Law states that if “… any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.” (Leviticus 11:39-40) With respect to human corpses, the Law states: “And the LORD spake unto Moses, saying, Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.“ (Numbers 5:1-3) Outside the camp the relatively permanent unclean ones were given to cleanse themselves. Regarding everyday life, the most important rules on cleansing concerned how to cleanse oneself from the feeling of being contaminated by giving birth (Leviticus 12), by illness (Leviticus 13), by bodily discharges, by seed of copulation, and by the regular female flow of blood (Leviticus 15).
Worth pointing out today is that the woman giving birth will stay unclean for a longer period of time if she gives life to a daughter and not to a son. The Law says that if she gives birth to a son she shall be unclean for seven days (“according to the days of the separation for her infirmity shall she be unclean”), and so for thirty-three days purifying herself. If, though, she gives birth to a daughter she will be unclean for not seven but for fourteen days (“as in her separation”), and the period of time for her to purify herself shall be not thirty-three but sixty-six days.
The overall importance of the rules regarding pureness might be said to be that we by them are given ways to purify ourselves so that we can be lovely to The Lord in the moment of Truth – when the sunlight reveals us. Living by the Law we will be holy unto The Lord. Even so we will not be like gods when living by the Law: God alone is good. Human beings as we are we must be given right and be justified, and the reason why things we do turn out all right is solely that Christ sees to that. In the Law especially two happenings were instituted to remind the Children of Israel of this and to please The Lord, and that was the offering of the scapegoat, unto to which Aron confessed all the iniquities of the Children of Israel and all their transgressions in all their sin, which was sent out in the desert every time the high priest Aron went behind the veil before the mercy seat in the Ark of the covenant, the other happening The Day of Atonement each year on which the Children of Israel afflicted their souls, and on which the priest even made an atonement for the holy sanctuary and for the tabernacle of the congregation, both belonging to the Ark. (Leviticus 16)
Man and woman
There are two ways to be in the name of The Lord. One is to be like a thing worthy of praise – to be spoken for, if not married, by The Lord. The other one is to be righteous – to be a son to The Lord. Jesus Christ is our Lord in both respects: Jesus Christ was the Son of Man, and as such the meaning of man. And Jesus Christ is The Son of God.
Jesus Christ was all that is worth praise. And Jesus Christ is God’s justice – God’s love. In the Old Testament these two ways for man to be in is illustrated by the power of the sword and the force of the spear. Subjected to the sword one will feel being damned – as to be a thing with a destiny. And pointed at with the spear one will be explained – be validated. Women and men by nature think differently of their relationship with The Lord. The woman, being her, will be married by The Lord. And the man will be accepted as to be a son by The Lord.
Nature tells the difference between the two of us: Like earth in relation to heaven she will be married to be of worth in life. Her life a purpose her prime concern will be a certain need, and being in the name of The Lord she will bear and bring forth something missing in the world which is of The Lord. He, on the other hand, will be in authority by being a son to The Lord. He will be in the name of The Lord by announcing The Lord’s judgement, and he will exert The Lord’s influence by explaining The Lord and by keeping the Word of The Lord alive. He will be the head to her as The Lord is the head of the human being. In the story of the creation this is stated by the words “Unto the woman he [God] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” (Genesis 3:16) She will be married by him. And to be like this; as if giving life to a concern of God, is painful. Still we are faithful knowing God is it who let us conceive: We will create works of God.
The Law states: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.” (Deuteronomy 22:5) God created us man and woman. Women leading men make men boys. And men of no purpose to God are awful. The Law states: “He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.” (Deuteronomy 23:1) And the Law states: “A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.” (Deuteronomy 23:2)
As for the women marrying again the Law states she should not be married by the priests - the sons of Aron: “They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy.” (Leviticus 21:7-8)
In the story of the creation we learn that God made the man and the woman one before the man went to bed with her. The man and the woman together is man, and they are as such one from the moment of God creates her as of him. And so the Law states: “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: For he found her in the field, and the betrothed damsel cried, and there was none to save her.” (Deuteronomy 22:23-27)
The Law also states: “If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.“ (Deuteronomy 22:28-29)
With regards to women’s authority Moses by the Law sanctioned men’s sovereignty over their women and women’s feelings of being women. And so the Law states: “Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.” (Numbers 30:13-15) To the woman not married this duty of the man belongs to the woman’s father.
Every single one of the commandments in the Law regarding man and woman in relation to one another is to be understood by these words from the story of the creation: “So God created man in his own image, in the image of God created he him; male and female created he them.” (Genesis 1:27) They were created as heart and mind.
Christ made man enter a new stage in his relationship with The Lord when Jesus appeared, and so the woman entered a new stage in her relationship with the man by Jesus. A new covenant was given. The Law was by no means annulled. But God let us have a new heart, a new orientation, so that instead of wanting to develop deeds and qualities by living by the Law we made the Son, Jesus Christ, ours by faith. Jesus said: “Verily, verily, I say unto you, He that believeth on me hath everlasting life.” (John 6:47)
Jesus Christ was all that is worth praise. And Jesus Christ is God’s justice – God’s love. In the Old Testament these two ways for man to be in is illustrated by the power of the sword and the force of the spear. Subjected to the sword one will feel being damned – as to be a thing with a destiny. And pointed at with the spear one will be explained – be validated. Women and men by nature think differently of their relationship with The Lord. The woman, being her, will be married by The Lord. And the man will be accepted as to be a son by The Lord.
Nature tells the difference between the two of us: Like earth in relation to heaven she will be married to be of worth in life. Her life a purpose her prime concern will be a certain need, and being in the name of The Lord she will bear and bring forth something missing in the world which is of The Lord. He, on the other hand, will be in authority by being a son to The Lord. He will be in the name of The Lord by announcing The Lord’s judgement, and he will exert The Lord’s influence by explaining The Lord and by keeping the Word of The Lord alive. He will be the head to her as The Lord is the head of the human being. In the story of the creation this is stated by the words “Unto the woman he [God] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” (Genesis 3:16) She will be married by him. And to be like this; as if giving life to a concern of God, is painful. Still we are faithful knowing God is it who let us conceive: We will create works of God.
The Law states: “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.” (Deuteronomy 22:5) God created us man and woman. Women leading men make men boys. And men of no purpose to God are awful. The Law states: “He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.” (Deuteronomy 23:1) And the Law states: “A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.” (Deuteronomy 23:2)
As for the women marrying again the Law states she should not be married by the priests - the sons of Aron: “They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy.” (Leviticus 21:7-8)
In the story of the creation we learn that God made the man and the woman one before the man went to bed with her. The man and the woman together is man, and they are as such one from the moment of God creates her as of him. And so the Law states: “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: For he found her in the field, and the betrothed damsel cried, and there was none to save her.” (Deuteronomy 22:23-27)
The Law also states: “If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.“ (Deuteronomy 22:28-29)
With regards to women’s authority Moses by the Law sanctioned men’s sovereignty over their women and women’s feelings of being women. And so the Law states: “Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.” (Numbers 30:13-15) To the woman not married this duty of the man belongs to the woman’s father.
Every single one of the commandments in the Law regarding man and woman in relation to one another is to be understood by these words from the story of the creation: “So God created man in his own image, in the image of God created he him; male and female created he them.” (Genesis 1:27) They were created as heart and mind.
Christ made man enter a new stage in his relationship with The Lord when Jesus appeared, and so the woman entered a new stage in her relationship with the man by Jesus. A new covenant was given. The Law was by no means annulled. But God let us have a new heart, a new orientation, so that instead of wanting to develop deeds and qualities by living by the Law we made the Son, Jesus Christ, ours by faith. Jesus said: “Verily, verily, I say unto you, He that believeth on me hath everlasting life.” (John 6:47)
Homosexuality
As taste for the inner or outer eye, man is corrupt.
Also, the relationship of heart and mind, and of God and human being, should not be in a permanent way.
In the Bible, the female abolition of the married state by lesbian unions is condemned. This biblical condemnation is definitely given sound by the apostle Paul. The relationship of man and woman is ordained by God as the the arrangement whereby the Son is created, and this relationship is sacred and not to replace. But for women to caress each other in bed, that act, is not to condemn as homosexuality is, committed by men. Women are unable to constitute other women.
Biblical condemnation is to be found here:
Leviticus 18:22.
Leviticus 20:13.
The letter by Paul to The Romans 1:18 ff.
The first letter by Paul to the Corinthians 6:9 ff.
The first letter by Paul to Timothy 1:5 ff.
Also, the relationship of heart and mind, and of God and human being, should not be in a permanent way.
In the Bible, the female abolition of the married state by lesbian unions is condemned. This biblical condemnation is definitely given sound by the apostle Paul. The relationship of man and woman is ordained by God as the the arrangement whereby the Son is created, and this relationship is sacred and not to replace. But for women to caress each other in bed, that act, is not to condemn as homosexuality is, committed by men. Women are unable to constitute other women.
Biblical condemnation is to be found here:
Leviticus 18:22.
Leviticus 20:13.
The letter by Paul to The Romans 1:18 ff.
The first letter by Paul to the Corinthians 6:9 ff.
The first letter by Paul to Timothy 1:5 ff.
Man being shameless
The Law states: “Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.” (Leviticus 19:29) Adultery makes man shameless. If she will not let her wedding day count she will not be for the Son to justify. And if he will not count when marrying her he will not be for the Son to pay justice to. In the case of adultery neither of them will be themselves in the eyes of The Lord but will be shameless. And when man as such is shameless those who deserve being taken seriously suffer from not being taken seriously also: Today the prophets and the apostles, and men and women of God, are being scorn by people not wanting them to be taken seriously. Authority has become to be seen as depending upon material wealth or upon popularity. But Moses let us know: Authority rests in the Son. Only when responsible to Christ is man to be taken seriously.
The woman being married
In the Law, Moses stated that if brothers live together and one of them dies without his wife having born him a child his wife shall not be married again by a stranger. One of the brothers of the deceased shall take the widow as his wife so that the name of the deceased is not put out of Israel. This was called to perform the duty of a husband’s brother. Her firstborn, the Law states, in this case shall be called child of the deceased man. (Deuteronomy 25:5-10)
In other words the wife’s memory of being married is so strong that it will prevail through her experience with her new man. Her first child will not bear her new husband’s name, even though it was he who made her bear the body, but her first child will be her first husband’s child. It was her first husband who married her, and this is why. By being married a woman will feel being stated as something to be by the man marrying her, and she will conceive an awareness of what she is longing for with regards to salvation. Thereby her child is given: By her child she will be justified. Her firstborn son – the one who opens her womb – will explain her by being of the kind she wishes for. God says: “Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.” (Exodus 13:2)
The father of her first child will be her first husband. Thinking, though, of the case she is divorced from her first husband, we know the city of Jerusalem was inhabited by a heathen people before being captured by the Children of Israel. And Jerusalem is the City of The King. King David and the Children of Israel in this case did not perform any duty to give life to another people’s child. They took Jerusalem and made Jerusalem free.
In other words the wife’s memory of being married is so strong that it will prevail through her experience with her new man. Her first child will not bear her new husband’s name, even though it was he who made her bear the body, but her first child will be her first husband’s child. It was her first husband who married her, and this is why. By being married a woman will feel being stated as something to be by the man marrying her, and she will conceive an awareness of what she is longing for with regards to salvation. Thereby her child is given: By her child she will be justified. Her firstborn son – the one who opens her womb – will explain her by being of the kind she wishes for. God says: “Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.” (Exodus 13:2)
The father of her first child will be her first husband. Thinking, though, of the case she is divorced from her first husband, we know the city of Jerusalem was inhabited by a heathen people before being captured by the Children of Israel. And Jerusalem is the City of The King. King David and the Children of Israel in this case did not perform any duty to give life to another people’s child. They took Jerusalem and made Jerusalem free.
Leavened and unleavened bread
In the story of the creation we learn to distinguish between the plants of the ground and the animals on the ground. The animals we will understand as to be the reasoning of the earth. And the plants we will understand as to be the natural emergence of the thought of the earth. The plants are characteristic by their stretching for the light – for being subjected to the view upon them.
There a three kinds of plants giving seed. One is corn. And corn is necessary. To the vision the corn unites everything seen by being common – by being what is ordinary. Two is herbs yielding seed. And herbs yielding seed are of use for something. To the vision the herbs will stick out as values. And three is the tree yielding fruit with seed in itself. And the tree yielding fruit with seed in itself is lovely. To the vision the fruit tree is a truth able to give us a taste of something and to put our hunger to rest.
Cultivating the earth we produce food. But to be fed on the cereal we have to treat it and pull the worth out of it, and from the corn produced we bake bread and cakes. In other words bread and cakes to the earth is what mind is to the human being. Mind is bodily expressions made to be fed upon. Mind is bodily expressions worked upon. By the act a purpose of the body is stated.
Bread and cakes might be unleavened and bread and cakes might be leavened. In the bread being leavened, in the bread containing yeast, the corn is given importance, so to speak. By being leavened bread is as if it is meant to be of significance. Understood as mind – as the manifestation of the body - leavened bread is an expression of the body that is mannered. That is the reason why bread which was not leavened was special to the Children of Israel: By the unleavened bread earth was not pretentious. Eating unleavened bread one justified being natural – did not justify pretending to be something.
In memory of the escape from the slavery existence in Egypt, Moses told the Children of Israel to eat unleavened bread for seven days during Easter (Exodus 12:15, 13:5-10). The night The Lord saved the Children of Israel the people ate unleavened bread along with their meat, which was also made in a special way: The meat was roasted, not cooked. By eating unleavened bread on The Lord’s Passover the Children of Israel disassociated themselves from pride.
There a three kinds of plants giving seed. One is corn. And corn is necessary. To the vision the corn unites everything seen by being common – by being what is ordinary. Two is herbs yielding seed. And herbs yielding seed are of use for something. To the vision the herbs will stick out as values. And three is the tree yielding fruit with seed in itself. And the tree yielding fruit with seed in itself is lovely. To the vision the fruit tree is a truth able to give us a taste of something and to put our hunger to rest.
Cultivating the earth we produce food. But to be fed on the cereal we have to treat it and pull the worth out of it, and from the corn produced we bake bread and cakes. In other words bread and cakes to the earth is what mind is to the human being. Mind is bodily expressions made to be fed upon. Mind is bodily expressions worked upon. By the act a purpose of the body is stated.
Bread and cakes might be unleavened and bread and cakes might be leavened. In the bread being leavened, in the bread containing yeast, the corn is given importance, so to speak. By being leavened bread is as if it is meant to be of significance. Understood as mind – as the manifestation of the body - leavened bread is an expression of the body that is mannered. That is the reason why bread which was not leavened was special to the Children of Israel: By the unleavened bread earth was not pretentious. Eating unleavened bread one justified being natural – did not justify pretending to be something.
In memory of the escape from the slavery existence in Egypt, Moses told the Children of Israel to eat unleavened bread for seven days during Easter (Exodus 12:15, 13:5-10). The night The Lord saved the Children of Israel the people ate unleavened bread along with their meat, which was also made in a special way: The meat was roasted, not cooked. By eating unleavened bread on The Lord’s Passover the Children of Israel disassociated themselves from pride.
Just creatures
In the Law of Moses we are told which animals we may let us be fed upon and which we may not (Leviticus 11). By being fed upon an animal we will justify that animal by what it is. And by being fed upon an animal we will be uphold, will be bred, on what that animal stands for. Therefore we shall not be fed upon any animal. We shall be holy unto The Lord, says The Lord, because The Lord is holy.
In the story of the creation we learn that the creatures of the earth signify what man is: Man is created to be like the earth. So the fishes living in the water, in the motivation (in love) to the earth are what needs are to man. And the birds, stretching for the light, stretching for the heaven(s), to the earth are what wants are to man. And lastly the animals on the ground; the creeps, the cattle, and the beasts, to the earth are what reasonable motifs are to man. By the animals on the ground the earth acts rationally, so to speak, dependent upon its understanding. So the commandments telling us what creatures we may eat also tell us which needs, which wants, and which motifs The Lord let us justify.
There are two criteria to animals on the ground – to understandings. The Law states that the animal must chew the cud. And the animal must be clovenfooted – the hoof of the animal must be divided all the way up. By chewing the cud the animal signifies the kind of thinking that always reflects upon what it is given to rely upon. By chewing the cud the animal ponders on what is keeping it. And it signifies fair judgement, not letting the first taste of things be decisive to it. By being clovenfooted, on the other hand, the animal signifies understanding always divided. By letting the ground bear it the animal justifies and values the ground: The ground becomes something in the instance the animal grasps it. By walking the ground the animal makes the ground real. When divided the verdict pictured by the animals hoof might be seen as an either-or with respect to allowance. The words of Christ was: “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” (Matthew 5:37) In this way one will not let this or the one understood depend upon oneself. Or else the understanding by its verdict shall make a divergence between earth and heaven, between the sword and the spear, between the silver tested in the crucible and the gold tested in the furnace, between woman and man, between right by marriage and right by birth, between the lamp and the light. In this way the understanding will be divided the same way as the commandment regarding what animals are allowed to eat is itself divided – between the directive on how to be fed and the directive on how to understand, between the directive on how to let be damned and the directive on how to capture something or someone.
Only the thinking which chews the cud and is clovenfooted is to justify and to let provide for us as we let the thinking do when we let us be fed upon the thinking. Both criteria must be met by the same animal. We will not be ignorant and we will not be stupid, and ignorance and stupidity is unfortunately what we develop when letting us be fed upon animals making us just that. The pig, for example, is not to justify since the pig does not chew the cud - even if the pig divides the hoof. And the hare is not to be fed upon even if it chews the cud since the hare is not clovenfooted.
With respect to the creatures in the water, being our needs, The Lord says they are not to be fed upon, not to justify, unless they have fins and scales. Fins symbolize steering. And scales symbolize value: By the scales the fish is measured.
Moses did not state any specific criterion to birds, being our wants. But he did point out several birds not allowed to eat. What these birds have in common, I believe, is being indifferent to what matters – to flesh. They are insensitive to the spirit of the damned. Such birds are for example vultures, all kinds of ravens, and owls.
Moses also stated what kind of flying creeping thing we can eat. Every creature that flies and goes upon four legs shall be an abomination to us unless it has jointed legs for hopping on the ground (which the grasshopper has). Such a creature signifies the earlier mentioned distinction called for when it divides between the power of the hips and the power of the knees when it estimates and walkes the ground. Such a creature is to be fed upon as it, by our justification of it, let us be human in relation to The Lord. The flying creeping things signify wishes.
Living by the Law of Moses we will develop deeds and qualities dependent upon what we justify. The word of The Lord is: “Keep my decrees and laws, for the man who obeys them will live by them. I am the LORD.” (Leviticus 18:5)
In the story of the creation we learn that the creatures of the earth signify what man is: Man is created to be like the earth. So the fishes living in the water, in the motivation (in love) to the earth are what needs are to man. And the birds, stretching for the light, stretching for the heaven(s), to the earth are what wants are to man. And lastly the animals on the ground; the creeps, the cattle, and the beasts, to the earth are what reasonable motifs are to man. By the animals on the ground the earth acts rationally, so to speak, dependent upon its understanding. So the commandments telling us what creatures we may eat also tell us which needs, which wants, and which motifs The Lord let us justify.
There are two criteria to animals on the ground – to understandings. The Law states that the animal must chew the cud. And the animal must be clovenfooted – the hoof of the animal must be divided all the way up. By chewing the cud the animal signifies the kind of thinking that always reflects upon what it is given to rely upon. By chewing the cud the animal ponders on what is keeping it. And it signifies fair judgement, not letting the first taste of things be decisive to it. By being clovenfooted, on the other hand, the animal signifies understanding always divided. By letting the ground bear it the animal justifies and values the ground: The ground becomes something in the instance the animal grasps it. By walking the ground the animal makes the ground real. When divided the verdict pictured by the animals hoof might be seen as an either-or with respect to allowance. The words of Christ was: “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” (Matthew 5:37) In this way one will not let this or the one understood depend upon oneself. Or else the understanding by its verdict shall make a divergence between earth and heaven, between the sword and the spear, between the silver tested in the crucible and the gold tested in the furnace, between woman and man, between right by marriage and right by birth, between the lamp and the light. In this way the understanding will be divided the same way as the commandment regarding what animals are allowed to eat is itself divided – between the directive on how to be fed and the directive on how to understand, between the directive on how to let be damned and the directive on how to capture something or someone.
Only the thinking which chews the cud and is clovenfooted is to justify and to let provide for us as we let the thinking do when we let us be fed upon the thinking. Both criteria must be met by the same animal. We will not be ignorant and we will not be stupid, and ignorance and stupidity is unfortunately what we develop when letting us be fed upon animals making us just that. The pig, for example, is not to justify since the pig does not chew the cud - even if the pig divides the hoof. And the hare is not to be fed upon even if it chews the cud since the hare is not clovenfooted.
With respect to the creatures in the water, being our needs, The Lord says they are not to be fed upon, not to justify, unless they have fins and scales. Fins symbolize steering. And scales symbolize value: By the scales the fish is measured.
Moses did not state any specific criterion to birds, being our wants. But he did point out several birds not allowed to eat. What these birds have in common, I believe, is being indifferent to what matters – to flesh. They are insensitive to the spirit of the damned. Such birds are for example vultures, all kinds of ravens, and owls.
Moses also stated what kind of flying creeping thing we can eat. Every creature that flies and goes upon four legs shall be an abomination to us unless it has jointed legs for hopping on the ground (which the grasshopper has). Such a creature signifies the earlier mentioned distinction called for when it divides between the power of the hips and the power of the knees when it estimates and walkes the ground. Such a creature is to be fed upon as it, by our justification of it, let us be human in relation to The Lord. The flying creeping things signify wishes.
Living by the Law of Moses we will develop deeds and qualities dependent upon what we justify. The word of The Lord is: “Keep my decrees and laws, for the man who obeys them will live by them. I am the LORD.” (Leviticus 18:5)
Fat and blood of creatures
According to the Law we shall not eat the fat of any animal - and no manner of blood (Leviticus, 7:23-27). Fat is honour. And the soul is in the blood.
We shall not eat the fat of any creature – we shall not let the honour of any reason feed us. Any honour - all glory - is The Lord’s. And we shall not eat blood – we shall not pretend to be the saviour of the soul of any cause. Souls belong to The Lord.
We shall not eat the fat of any creature – we shall not let the honour of any reason feed us. Any honour - all glory - is The Lord’s. And we shall not eat blood – we shall not pretend to be the saviour of the soul of any cause. Souls belong to The Lord.
Illness
Born from our mother’s womb we enter the world in three phases – or by two stages with the Holy Spirit in mind; one being born, and the other one having come to life. Entering the world in three phases we will be delivered from our mother’s body to the comfort of our family, and thereafter from the comfort of our family to the world. And so the three phases are within our mother’s body, within her reach, and in the world. These three phases, or two stages with the Holy Spirit in mind, I have shown to be lovely in my explanation of the Ten Commandments by the Ten Words. See my web page.
In the Law of Moses these three phases, or two stages with the Holy Spirit in mind, is referred to explicitly in the rules for skin deceases, mould on wear, and mildew in houses (Leviticus 13-14). The Law is very detailed on how to react upon these illnesses making the person, the wear, or the house, unclean – in this case infected. The priests, the sons of Aron, are in the Law given the authority to decide upon if an infection has taken place, and if getting rid of the illness one is to make prescribed offerings unto The Lord. The offerings were among the Children of Israel effectuated by the priests who thereby made atonement for the person’s sin.
Skin deceases, thoroughly described what to be in The Law, make man unclean for the time the skin decease rules, and so the one infected were made to move outside the camp until he became clean from the illness.
In summoning up The Law Moses stressed the importance of the rules he had given on this illness of the casing, on the clothing, and on the building, by reminding the Children of Israel of the woman Miriam (Deuteronomy 24:8-9). Miriam, who was Aron’s sister and a highly respected woman, was hit with leprosy after she together with Aron had complained about a marriage Moses did, and after The Lord had corrected them telling them Moses was unique. Leprosy, in other words, is given by The Lord as a warning of that something is terribly wrong with one’s cover. But the story also is that Miriam, prayed for by Moses, was said to become clean after spending seven days outside the camp. And she did. This illness is not considered to be chronic.
There are in The Law no references to other illnesses than this one on the skin, on the wear, or on the house.
In the Law of Moses these three phases, or two stages with the Holy Spirit in mind, is referred to explicitly in the rules for skin deceases, mould on wear, and mildew in houses (Leviticus 13-14). The Law is very detailed on how to react upon these illnesses making the person, the wear, or the house, unclean – in this case infected. The priests, the sons of Aron, are in the Law given the authority to decide upon if an infection has taken place, and if getting rid of the illness one is to make prescribed offerings unto The Lord. The offerings were among the Children of Israel effectuated by the priests who thereby made atonement for the person’s sin.
Skin deceases, thoroughly described what to be in The Law, make man unclean for the time the skin decease rules, and so the one infected were made to move outside the camp until he became clean from the illness.
In summoning up The Law Moses stressed the importance of the rules he had given on this illness of the casing, on the clothing, and on the building, by reminding the Children of Israel of the woman Miriam (Deuteronomy 24:8-9). Miriam, who was Aron’s sister and a highly respected woman, was hit with leprosy after she together with Aron had complained about a marriage Moses did, and after The Lord had corrected them telling them Moses was unique. Leprosy, in other words, is given by The Lord as a warning of that something is terribly wrong with one’s cover. But the story also is that Miriam, prayed for by Moses, was said to become clean after spending seven days outside the camp. And she did. This illness is not considered to be chronic.
There are in The Law no references to other illnesses than this one on the skin, on the wear, or on the house.
Counting
In Exodus 30:12 the Law states: “When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.”
This commandment very directly points at the heart of the Law: “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:5) God is what was, what is, and what will become. And by not letting us count for being anything else than The Lord’s we will be freed from answering for anything else than the Spirit of The Lord. We will be freed from having a baby which really should not be ours. We belong solely to The Lord.
God said to Moses he should tell the Children of Israel “I AM” had sent him to them. To Moses God presented God as “I AM THAT I AM” – as JHVH. JHVH is both a subject and a predicate in the same word determining an object to follow. In modern English JHVH has become Jehova.
There are by two ways our souls can be bound by man as such – both referred to by the commandment above stated. One is by becoming a member of the ruler’s body. By being us in the eyes of the ruler, by believing we are ourselves by the ruler’s view upon us, we try to preclude The Lord’s judgement upon us. We try to make ourselves dependent upon the ruler. The other one is to think we are us dependent upon popularity. Also then will we make ourselves worth something which we never were meant to answer for, namely look. In other words we do not believe in any kind of society. We believe in God.
This commandment very directly points at the heart of the Law: “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:5) God is what was, what is, and what will become. And by not letting us count for being anything else than The Lord’s we will be freed from answering for anything else than the Spirit of The Lord. We will be freed from having a baby which really should not be ours. We belong solely to The Lord.
God said to Moses he should tell the Children of Israel “I AM” had sent him to them. To Moses God presented God as “I AM THAT I AM” – as JHVH. JHVH is both a subject and a predicate in the same word determining an object to follow. In modern English JHVH has become Jehova.
There are by two ways our souls can be bound by man as such – both referred to by the commandment above stated. One is by becoming a member of the ruler’s body. By being us in the eyes of the ruler, by believing we are ourselves by the ruler’s view upon us, we try to preclude The Lord’s judgement upon us. We try to make ourselves dependent upon the ruler. The other one is to think we are us dependent upon popularity. Also then will we make ourselves worth something which we never were meant to answer for, namely look. In other words we do not believe in any kind of society. We believe in God.
Being firstborn
The Lord says: “All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.” (Exodus 34:19-20)
Every one of us being born is a purpose – an effort and a mission – of the woman giving us life. By obeying her rules we will be to the world what she sees missing, and by being honoured she herself is honoured having given us birth - and raised us. We are all carrying her need and wants as messages to the world, by which she will be explained as soon as we are taken seriously. Her firstborn, though, is special. In him her reaction is put upon being married. Felt being seen, felt being seized, by the man taking her virginity she will feel being damned, and the son opening her womb will be the son she conceived that very moment. By him she will be understood. He is her initial reaction upon being married – upon feeling being damned and because of that suited to give birth. By all her sons she will create man. But her firstborn is special since by him her mission is stated. All firstborn sons belong to The Lord. They are as such holy.
The Lord said: “Redeem the firstborn donkey with a lamb, but if you do not redeem it, break its neck.” The life on the ground is like human reasoning, and the cattle is the kind of reasoning which is suited. In other words: If one will not let a firstborn reason, in this case a reason made explicitly for bearing, be followed up by a sign of faith, by an offering of innocent certainty, one shall kill the reason – the donkey – by breaking apart its justification.
The Lord told Moses to tell Farao Israel was his firstborn son (Exodus 4:22). Israel here means the people of Israel. By the Children of Israel man as such wanted to prove it self to The Lord as if man then was a woman to The Lord feeling upset being seen. The purpose of man, given the Children of Israel to reveal, was, and is, Jesus Christ – the Son of man. The Law is what she, what man, told her offspring to obey to be her justification. And by Jesus Christ the Law was fulfilled.
That she, the woman, is to honour because of her faith and her assignment is not felt in every culture on earth. By The Lord it was very clearly stated to be a truth when The Lord killed every firstborn son in Egypt. The firstborn son is special. When The Lord killed every firstborn in Egypt it became obvious to anyone The Lord has an eye to the woman’s surrender.
Every one of us being born is a purpose – an effort and a mission – of the woman giving us life. By obeying her rules we will be to the world what she sees missing, and by being honoured she herself is honoured having given us birth - and raised us. We are all carrying her need and wants as messages to the world, by which she will be explained as soon as we are taken seriously. Her firstborn, though, is special. In him her reaction is put upon being married. Felt being seen, felt being seized, by the man taking her virginity she will feel being damned, and the son opening her womb will be the son she conceived that very moment. By him she will be understood. He is her initial reaction upon being married – upon feeling being damned and because of that suited to give birth. By all her sons she will create man. But her firstborn is special since by him her mission is stated. All firstborn sons belong to The Lord. They are as such holy.
The Lord said: “Redeem the firstborn donkey with a lamb, but if you do not redeem it, break its neck.” The life on the ground is like human reasoning, and the cattle is the kind of reasoning which is suited. In other words: If one will not let a firstborn reason, in this case a reason made explicitly for bearing, be followed up by a sign of faith, by an offering of innocent certainty, one shall kill the reason – the donkey – by breaking apart its justification.
The Lord told Moses to tell Farao Israel was his firstborn son (Exodus 4:22). Israel here means the people of Israel. By the Children of Israel man as such wanted to prove it self to The Lord as if man then was a woman to The Lord feeling upset being seen. The purpose of man, given the Children of Israel to reveal, was, and is, Jesus Christ – the Son of man. The Law is what she, what man, told her offspring to obey to be her justification. And by Jesus Christ the Law was fulfilled.
That she, the woman, is to honour because of her faith and her assignment is not felt in every culture on earth. By The Lord it was very clearly stated to be a truth when The Lord killed every firstborn son in Egypt. The firstborn son is special. When The Lord killed every firstborn in Egypt it became obvious to anyone The Lord has an eye to the woman’s surrender.
Cursing one's parents
The Law states that anyone who attacks (kills) his mother or his father shall be put to death (Exodus 21:15). Anyone who curses his mother or his father shall be put to death (Exodus 21:17). By the two of them; by one’s mother and one’s father, one is an aim and a hope. The purpose of her is inherent in her children as their souls. And to him his children are his offspring apologizing him by revealing his intent. To curse one’s mother or one’s father is to definitely put oneself out of action – to put oneself to death.
A terrible mistake
The Law states: “When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: Then thou shalt cut off her hand, thine eye shall not pity her.” (Deuteronomy 25:11-12)
By grabbing the man so being by his secrets the woman tries to ridicule him. She suggests she as a woman can take him in possession. She derides mans force, his spirit, as something pitiful. And the man cannot really cope with her since she is a woman – a mother in Israel. As she herself lames the power of the man she herself shall be lamed by having her hand cut off. She shall be shown no pity, states the Law.
In Deuteronomy, in the last of the five books of Moses, the Law is summed up. The word ‘deut’ comes from Latin ‘deus, dea’ which is “god, goddess” in the feminine sense. ‘Deut’ refers to The Son, to the resurrection from what has been laid dead. Craws are often used to symbolize resurrection, symbolize new birth, by giving life to carcasses by themselves, and so it is not a coincident the eagle is used as a national symbol for example in the United States of America and in Germany. In Germany ‘deut’ – Deutschland – is made explicit the meaning of togetherness - of life. The reference in the Bible to the eagle, or to craws, in this sense is this word of Jesus when speaking of the end times: “For wheresoever the carcase is, there will the eagles be gathered together.” ( Matthew, 24:28)
Ridiculing mans faith is what Moses referred to when he summoned up this aspect of the Law when writing the above commandment.
By grabbing the man so being by his secrets the woman tries to ridicule him. She suggests she as a woman can take him in possession. She derides mans force, his spirit, as something pitiful. And the man cannot really cope with her since she is a woman – a mother in Israel. As she herself lames the power of the man she herself shall be lamed by having her hand cut off. She shall be shown no pity, states the Law.
In Deuteronomy, in the last of the five books of Moses, the Law is summed up. The word ‘deut’ comes from Latin ‘deus, dea’ which is “god, goddess” in the feminine sense. ‘Deut’ refers to The Son, to the resurrection from what has been laid dead. Craws are often used to symbolize resurrection, symbolize new birth, by giving life to carcasses by themselves, and so it is not a coincident the eagle is used as a national symbol for example in the United States of America and in Germany. In Germany ‘deut’ – Deutschland – is made explicit the meaning of togetherness - of life. The reference in the Bible to the eagle, or to craws, in this sense is this word of Jesus when speaking of the end times: “For wheresoever the carcase is, there will the eagles be gathered together.” ( Matthew, 24:28)
Ridiculing mans faith is what Moses referred to when he summoned up this aspect of the Law when writing the above commandment.
Adultery
The English word ’adultery’ by its connotation gives English speaking people a perspective upon whoredom that distinguishes itself from the Norwegian. In Norway we use the word ‘hor’ (“whor”) in the same sense as Englishmen use the word ‘adultery’, meaning we by language will think of ourselves as how the woman does instead of how man ruling does. This I believe comes from the kind of Norwegian nature and of the culture of Norway. Condemning ‘hor’ we in Norway condemn loosing God by prostitution, by being defiled, by disintegration.
In English the word ‘adultery’ is coined to condemn immoral sexual behaviour, but also the loosing of God by thinking of oneself as possessing others and the flesh as such, by thinking of oneself as in control others and of flesh as such by one’s knowledge or one’s understanding. These two meanings of the word ‘adultery’, the particular and the universal, of course coincide when speaking of immoral sexual behaviour. In other words one will loose God by the control and power one makes valid when committing adultery – when one uncovers the nakedness of those one shall not uncover the nakedness of. In the Law it is clearly stated who this is. Neither shall one lie with mankind as one will lie with womankind. This is adultery. And one shall not have intercourse with animals, to be defiled and to loose one’s spirit thereof. And one shall not let one’s seed pass through the fire to Molech. In the Law the commandments regarding adultery prescribes death for the one committing adultery (Leviticus 18): “For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.” (Leviticus 18:29)
In English the word ‘adultery’ is coined to condemn immoral sexual behaviour, but also the loosing of God by thinking of oneself as possessing others and the flesh as such, by thinking of oneself as in control others and of flesh as such by one’s knowledge or one’s understanding. These two meanings of the word ‘adultery’, the particular and the universal, of course coincide when speaking of immoral sexual behaviour. In other words one will loose God by the control and power one makes valid when committing adultery – when one uncovers the nakedness of those one shall not uncover the nakedness of. In the Law it is clearly stated who this is. Neither shall one lie with mankind as one will lie with womankind. This is adultery. And one shall not have intercourse with animals, to be defiled and to loose one’s spirit thereof. And one shall not let one’s seed pass through the fire to Molech. In the Law the commandments regarding adultery prescribes death for the one committing adultery (Leviticus 18): “For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.” (Leviticus 18:29)
Meant to be
By the Law God let us know how we are meant to be human like. The Children of Israel had a totally different understanding of how to be human being than we have who are our selves in the name of The Son – of Christ – after The Lord put the Law in our minds and wrote it on our hearts (Jeremiah 31:33). We know intuitively how to behave. The Children of Israel lived by the Law.
To be holy by Christ’s sacrifice was not to understand to the Children of Israel, who were holy unto God by living by the Law, by which the purpose of God was given. Even King David did not think of himself as the Christian will do, as being a soul holy by being one of Christ, as being a limb of the body of Christ, as being a branch of the tree which Christ is, but he, David, praised God’s care so “That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: …” (Psalm 144:12, confer Deuteronomy 4:7-8) The Children of Israel saw God’s love entirely as purposed. And David let write: “Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.” (Psalm 144:15) Faith to the Children of Israel was believing that they were meant to be for the sake of The Son of Man – of Messiah, and that they therefore would succeed in life.
The commandments of the Law regards both acting and thinking, the latter growing from living by the Law, by the deeds and qualities we develop. In the commandments concerning human being explicitly there is a special commandment regarding thinking, and this says: “And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.” (Leviticus 19:5-8) The animal of the earth is like a way of thinking to the man, and the cattle, different from creep and from beast, signifies value. Offering cattle as a peace offering unto The Lord in this respect means praying for higher understanding. When the meat of the offering was to be eaten the first and the second but not the third day this tells us God let us discover what we are given the first day, and the next day we will see what this also means which we have laid dead to God. But we shall not profane the discovery by eating the meat of the offering the third day. The third day the meat shall be burnt in the fire. The third day, we understand, we will try conclusions.
Immediately following this commandment regarding reasoning a commandment follows regarding our performance, or our look or appearance. The animals on the ground are like mans reasoning. And the plants of the ground are like mans presentations. And the Law states: “And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. (Leviticus 19:9-10) Charity in this respect is gaining respect.
To be holy by Christ’s sacrifice was not to understand to the Children of Israel, who were holy unto God by living by the Law, by which the purpose of God was given. Even King David did not think of himself as the Christian will do, as being a soul holy by being one of Christ, as being a limb of the body of Christ, as being a branch of the tree which Christ is, but he, David, praised God’s care so “That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: …” (Psalm 144:12, confer Deuteronomy 4:7-8) The Children of Israel saw God’s love entirely as purposed. And David let write: “Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.” (Psalm 144:15) Faith to the Children of Israel was believing that they were meant to be for the sake of The Son of Man – of Messiah, and that they therefore would succeed in life.
The commandments of the Law regards both acting and thinking, the latter growing from living by the Law, by the deeds and qualities we develop. In the commandments concerning human being explicitly there is a special commandment regarding thinking, and this says: “And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.” (Leviticus 19:5-8) The animal of the earth is like a way of thinking to the man, and the cattle, different from creep and from beast, signifies value. Offering cattle as a peace offering unto The Lord in this respect means praying for higher understanding. When the meat of the offering was to be eaten the first and the second but not the third day this tells us God let us discover what we are given the first day, and the next day we will see what this also means which we have laid dead to God. But we shall not profane the discovery by eating the meat of the offering the third day. The third day the meat shall be burnt in the fire. The third day, we understand, we will try conclusions.
Immediately following this commandment regarding reasoning a commandment follows regarding our performance, or our look or appearance. The animals on the ground are like mans reasoning. And the plants of the ground are like mans presentations. And the Law states: “And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. (Leviticus 19:9-10) Charity in this respect is gaining respect.
Meant to be free
When Moses by the Law explained how we by God are meant to be as human beings (especially in Leviticus 19) he said, among other things:
“And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.” (Leviticus 19:11-14)
These commandments do not only regard the particular acts forbidden us to do, but they tell us how our orientation, our attitude, in other words our thinking, should be. And when not thinking of the described acts forbidden us to do but on whatever it is which reminds us of them, we will know we have committed a sin when we feel we have put someone – our neighbour – in the position of being able to captivate us by what we have done so that we need to excuse ourselves by the way we think about ourselves and our actions. In that case we are no longer free to act faithfully.
The commandments here cited are to be seen as referring to three levels of growth, or as two bounds with the Holy Spirit in mind, described in other posts on this blog (here keeping peace with God in the local – neighbours in the regional world – deaf/blind (the poor) in the totality). Moses thought of us as meant to be in authority. By disobeying commandments we can no longer be in authority.
“And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.” (Leviticus 19:11-14)
These commandments do not only regard the particular acts forbidden us to do, but they tell us how our orientation, our attitude, in other words our thinking, should be. And when not thinking of the described acts forbidden us to do but on whatever it is which reminds us of them, we will know we have committed a sin when we feel we have put someone – our neighbour – in the position of being able to captivate us by what we have done so that we need to excuse ourselves by the way we think about ourselves and our actions. In that case we are no longer free to act faithfully.
The commandments here cited are to be seen as referring to three levels of growth, or as two bounds with the Holy Spirit in mind, described in other posts on this blog (here keeping peace with God in the local – neighbours in the regional world – deaf/blind (the poor) in the totality). Moses thought of us as meant to be in authority. By disobeying commandments we can no longer be in authority.
Meant to be just
When Moses by the Law explained how we by God are meant to be as human beings (especially found in Leviticus 19) he said, among other things:
”Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly. Do not go about spreading slander among your people. Do not do anything that endangers your neighbor's life. I am the LORD. Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt. Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD.” (Leviticus 19:15-18)
God says: “I am The Lord.” God is Jehova – is “I Am”. God knows what truth is. And the way we feel for is not necessarily the right way. By the Commandments God states: Trust in me rather in the way you might feel about your neighbour: Cope with your neighbour as you cope with yourself.
Justice is also guarded elsewhere in the Law. Regarding reprisals the Law states: “If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe.” (Exodus 21:20-25) And so the destiny of the offender does not rest in the hands of the power (being guilty is to be subjected to judgement and thereby to power): The Law protected against arbitrary reprisals. By this rule justice as such was pronounced among the Children of Israel.
”Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly. Do not go about spreading slander among your people. Do not do anything that endangers your neighbor's life. I am the LORD. Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt. Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD.” (Leviticus 19:15-18)
God says: “I am The Lord.” God is Jehova – is “I Am”. God knows what truth is. And the way we feel for is not necessarily the right way. By the Commandments God states: Trust in me rather in the way you might feel about your neighbour: Cope with your neighbour as you cope with yourself.
Justice is also guarded elsewhere in the Law. Regarding reprisals the Law states: “If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe.” (Exodus 21:20-25) And so the destiny of the offender does not rest in the hands of the power (being guilty is to be subjected to judgement and thereby to power): The Law protected against arbitrary reprisals. By this rule justice as such was pronounced among the Children of Israel.
Meant to be sovereign
When Moses by the Law explained how we by God are meant to be as human beings (especially found in Leviticus 19) he said, among other things:
”Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.” (Leviticus 19:19) This commandment refers to the two or three levels described elsewhere on this blog by which we come to life, by letting us think of conception, breeding, and birth. The commandment tells us God will see to us if we stay pure.
After that Moses said: “And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free. And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering. And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.” (Leviticus 19:20-22) Again the commandment points at the mentioned three phases – or two stages with the Holy Spirit in mind, in this case by pointing out a feeling of guilt shall lead to a want to sacrifice which shall be carried out by the priest. In particular this commandment tells us that God let us rule in power of, or enforced by, being man and woman without killing us for that sake. Our nature shall not excuse us. But we will be forgiven being overwhelmed by it.
On this Moses said: “And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.” (Leviticus 19:23-25) Again the commandment points at two or three levels of becoming, in this case referred to as three years. In particular this commandment tells us the fulfilments of our actions and dreams in life, even if given us by God, are to acquire and sanctify. We are meant to be in power on earth.
Seen together, regarding how we as humans are meant to be, these commandments, seen as three phases, or as two stages with the Holy Spirit in mind, tell us we are meant to be supreme, also by the way we think.
”Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.” (Leviticus 19:19) This commandment refers to the two or three levels described elsewhere on this blog by which we come to life, by letting us think of conception, breeding, and birth. The commandment tells us God will see to us if we stay pure.
After that Moses said: “And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free. And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering. And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.” (Leviticus 19:20-22) Again the commandment points at the mentioned three phases – or two stages with the Holy Spirit in mind, in this case by pointing out a feeling of guilt shall lead to a want to sacrifice which shall be carried out by the priest. In particular this commandment tells us that God let us rule in power of, or enforced by, being man and woman without killing us for that sake. Our nature shall not excuse us. But we will be forgiven being overwhelmed by it.
On this Moses said: “And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.” (Leviticus 19:23-25) Again the commandment points at two or three levels of becoming, in this case referred to as three years. In particular this commandment tells us the fulfilments of our actions and dreams in life, even if given us by God, are to acquire and sanctify. We are meant to be in power on earth.
Seen together, regarding how we as humans are meant to be, these commandments, seen as three phases, or as two stages with the Holy Spirit in mind, tell us we are meant to be supreme, also by the way we think.
Meant to have faith
When Moses by the Law explained how we by God are meant to be as human beings (especially found in Leviticus 19) he said, among other things:
“Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.” (Leviticus 19:26-28)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of birth. By the first commandment we understand that the soul, the life, the spirit, belongs to The Lord, to whom life on earth answer to alone. By the second commandment we understand that our inner life’s outfit, our hair, should not be typecast. And by the third commandment we understand that our spirit’s suit should not be styled. By all these commandments seen together we understand our faith to depend upon our inner feeling of worth.
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Conception, Breeding, Birth.
“Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.” (Leviticus 19:26-28)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of birth. By the first commandment we understand that the soul, the life, the spirit, belongs to The Lord, to whom life on earth answer to alone. By the second commandment we understand that our inner life’s outfit, our hair, should not be typecast. And by the third commandment we understand that our spirit’s suit should not be styled. By all these commandments seen together we understand our faith to depend upon our inner feeling of worth.
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Conception, Breeding, Birth.
Meant to show charity
When Moses by the Law explained how we by God are meant to be as human beings (especially found in Leviticus 19) he said, among other things:
”Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.” (Leviticus 19:29-31)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of survival. The first commandment tells us that we will not be drawn by The Father if we defile our subjects. The second commandment tells us that we will not be justified by the Holy Spirit if we mess up our objects. The third commandment tells us we will not be saved by The Son if we sedate The Son. In all three cases, or in both two instances with The Son in mind, we will secularize The Lord. And The Lord says: “I am The Lord your God”. Secularizing The Lord we cannot show charity.
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Inclusion, Life, Authority.
”Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.” (Leviticus 19:29-31)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of survival. The first commandment tells us that we will not be drawn by The Father if we defile our subjects. The second commandment tells us that we will not be justified by the Holy Spirit if we mess up our objects. The third commandment tells us we will not be saved by The Son if we sedate The Son. In all three cases, or in both two instances with The Son in mind, we will secularize The Lord. And The Lord says: “I am The Lord your God”. Secularizing The Lord we cannot show charity.
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Inclusion, Life, Authority.
Meant to have hope
When Moses by the Law explained how we by God are meant to be as human beings (especially found in Leviticus 19) he said, among other things:
”Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.” (Leviticus 19:32-36)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of salvation. In the first commandment we find a reference to deliverance, by it saying we shall distinguish the elder from younger and fear God bearing our lives. In the next commandment we find a reference to escape, by it saying we shall love a refugee residing with us as we love ourselves. In the last commandment we find a reference to redemption, by it saying we shall not judge contrary to God’s will. God’s recurring reminding in these commandments about the struggle for existence the Children of Israel experienced in Egypt is a reminding Israel in Egypt had no hope.
Repeatedly in these commandments God says: “I am The Lord your God.” “Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.” (Leviticus 19:37)
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Want, Will, Descent.
”Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.” (Leviticus 19:32-36)
By these commandments Moses referred to the two or three levels described elsewhere on this blog – here as two or three levels of salvation. In the first commandment we find a reference to deliverance, by it saying we shall distinguish the elder from younger and fear God bearing our lives. In the next commandment we find a reference to escape, by it saying we shall love a refugee residing with us as we love ourselves. In the last commandment we find a reference to redemption, by it saying we shall not judge contrary to God’s will. God’s recurring reminding in these commandments about the struggle for existence the Children of Israel experienced in Egypt is a reminding Israel in Egypt had no hope.
Repeatedly in these commandments God says: “I am The Lord your God.” “Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.” (Leviticus 19:37)
Belongingness of these commandments of God to the overall wisdom of the Ten words referred to on my web site would here be by the words Want, Will, Descent.
Evilness
Having been cursed or judged upon, the serpent might be looked upon as either having been damned by the edge of the sword or as if being sensed by the tip of the spear. The serpent will be itself differently in the two cases dependent upon how it is judged.
Being damned the serpent is sentenced and banned. In the story of the creation the serpent can be looked upon as if telling Eva it was not true what God had said, that they would die if they ate or touched the fruit of the tree in the midst of the garden, but that their eyes would be opened and that they would be like gods knowing good and evil if they did eat the fruit. If this was the case the serpent is damned as if by the edge of the sword. In that case the serpent raised its hand, so to speak, against The Lord, letting himself count for a spirit which wants control over the being, and control on earth the prince of this world thinks he has by knowledge, by which anyone and anything is dead and left to be serving the way knowledge can explain how. Satan wants God, who was, who is, and who will be, to be explained by knowledge. Satan wanted Adam and Eve damned and dead to be in control of them. And as the world by knowledge is damned the prince of this world himself is damned by his damnations.
Being sensed as if by the tip of the spear the serpent is judged differently from what the case is when the serpent is damned. Being sensed as if by the tip of the spear the serpent told Eve God truly had said they would die if they ate or touched the fruit of the tree in the midst of the garden, and so, to have their eyes opened and to be like (secular) gods knowing good and evil, they should eat the fruit. By so doing they would know how to behave. The serpent in this way is perceived as a creep of the earth as different from the cattle and the beasts. To the earth animals on the ground are what motifs are to the man. They are like reasons. And by the creeps necessity is given heed. By the cattle utility is given heed. And by the beasts splendour is given heed. The serpent, being a creep, in this respect pointed out the necessity for Adam and Eve to feel sorry.
In either case God told the serpent: “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:14-15)
In either case God by Moses told the Children of Israel: “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.” (Leviticus 11:44-45)
But Moses also said in his blessing of the tribe Dan – the sons of Dan: ”Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. I have waited for thy salvation, O LORD.” (Genesis 49:16-18) Justice on earth depends upon actions to count. To justice it is necessary man is responsible. And so Moses said, longing for another world: "I look for your deliverance, O Lord!" (“I have waited for thy salvation, O LORD.”).
Being damned the serpent is sentenced and banned. In the story of the creation the serpent can be looked upon as if telling Eva it was not true what God had said, that they would die if they ate or touched the fruit of the tree in the midst of the garden, but that their eyes would be opened and that they would be like gods knowing good and evil if they did eat the fruit. If this was the case the serpent is damned as if by the edge of the sword. In that case the serpent raised its hand, so to speak, against The Lord, letting himself count for a spirit which wants control over the being, and control on earth the prince of this world thinks he has by knowledge, by which anyone and anything is dead and left to be serving the way knowledge can explain how. Satan wants God, who was, who is, and who will be, to be explained by knowledge. Satan wanted Adam and Eve damned and dead to be in control of them. And as the world by knowledge is damned the prince of this world himself is damned by his damnations.
Being sensed as if by the tip of the spear the serpent is judged differently from what the case is when the serpent is damned. Being sensed as if by the tip of the spear the serpent told Eve God truly had said they would die if they ate or touched the fruit of the tree in the midst of the garden, and so, to have their eyes opened and to be like (secular) gods knowing good and evil, they should eat the fruit. By so doing they would know how to behave. The serpent in this way is perceived as a creep of the earth as different from the cattle and the beasts. To the earth animals on the ground are what motifs are to the man. They are like reasons. And by the creeps necessity is given heed. By the cattle utility is given heed. And by the beasts splendour is given heed. The serpent, being a creep, in this respect pointed out the necessity for Adam and Eve to feel sorry.
In either case God told the serpent: “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:14-15)
In either case God by Moses told the Children of Israel: “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.” (Leviticus 11:44-45)
But Moses also said in his blessing of the tribe Dan – the sons of Dan: ”Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. I have waited for thy salvation, O LORD.” (Genesis 49:16-18) Justice on earth depends upon actions to count. To justice it is necessary man is responsible. And so Moses said, longing for another world: "I look for your deliverance, O Lord!" (“I have waited for thy salvation, O LORD.”).
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