#Tekoa Manning

[readerviews]

"Spirits Unveiled" by Tekoa Manning

Much food for thought is presented here. #books #bookreview #reading #readerviews

Spirits Unveiled Tekoa ManningManning the Gate Publishing LLC (2023)ISBN: 978-1737402084Reviewed by Diana Coyle for Reader Views (12/2023) In “Spirits Unveiled: A Theological Unveiling of the Spiritual Realm Book 2” by Tekoa Manning, we are presented with many ideas on how paranormal-related things such as ghosts, angels, and even demonic beings can have connections and explanations to the…

[girlactionfigure]

🩸ON THE CIVILIAN KILLED, MISSILE AND DRONE CONCERNS - Real time from Israel  

⭕BALLISTIC MISSILE FROM THE HOUTHIS - YEMEN.. headed to the Dead Sea to Tekoa area.  Intercepted.

⭕SUICIDE DRONE(s) FROM THE HOUTHIS - YEMEN.. to Har HaNegev (by Mitzpe Ramon).  Ch. 14 reporter: suspected hit on an air defense base.  Alternate report says drone was from Iraq.

❗️AIR DELAY - DUE TO POSSIBLE MISSILE AND DRONE LAUNCHES FROM YEMEN, flights who’s flight path pass over the Dead Sea or southern Israel are delayed or rerouted.

▪️ON THE ICC ARREST WARRANTS.. Trump's designated national security adviser on the arrest warrants: Expect a strong response in January.

.. The White House: They fundamentally reject the court's far-fetched decision.

.. The Dutch foreign minister who promised to arrest Netanyahu if he lands in that country was scheduled to visit Israel on Monday.  He has been dis-invited by Foreign Minister Sa’ar.

▪️A HERO SOLDIER HAS FALLEN.. in battle in Gaza.  Ron Epshtein, 19 years old, from Nesher.  May his family be comforted among the mourners of Zion and Jerusalem, and may G-d avenge his blood!

▪️CLARIFICATION ON THE ISRAELI PROFESSOR CIVILIAN KILLED IN LEBANON…

(Amit Segel) A commander in the IDF called on a 70-year-old citizen archeologist to help him map a fortress in southern Lebanon for fear that terrorists are hiding there. He leaves everything because from where he is, when the state calls you come. He was killed during the mission.

Unfortunately he wears a kippa and is a settler. For a day a fire of hatred rages. He is labeled as an Indiana Jones-style adventurer, a man who caused a soldier to die, who seeks conquest and settlement in Lebanon.  The goal is to blacken an entire public of lovers of the country and the people.

Almost no one bothers to find out the facts.

He gave his life to help our soldiers at their request, and was derided for doing so.  

The hero: Zev Hanouch from Ofra, 71 years old.  May G-d avenge his blood!

♦️For the 4th time today: the IDF attacked in the Dachia quarter of Beirut and destroyed a weapons warehouse.

🔸HOSTAGE DEAL NEWS.. Suddenly “a senior security official to journalists: Hamas is interested in the deal.”  Hamas replies: lies. “Without the end of the war there will be no prisoner  (hostage) deal.”

✡️A word of Torah: “Let a person do good deeds with the same zeal that an evil person does bad ones.” - The Belzer Rebbe

[mybeautifulchristianjourney]

Rehoboam Secures His Kingdom

1 And Rehoboam came to Jerusalem; and he assembled the house of Judah and Benjamin, a hundred and eighty thousand chosen men apt for war, to fight against Israel, that he might bring the kingdom again to Rehoboam. 2 But the word of Jehovah came to Shemaiah the man of God, saying, 3 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all Israel in Judah and Benjamin, saying, 4 Thus saith Jehovah: Go not up, nor fight with your brethren; return every man to his house; for this thing is from me. And they hearkened to the words of Jehovah, and returned from going against Jeroboam.

5 And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah. 6 And he built Bethlehem, and Etam, and Tekoa, 7 and Beth-zur, and Soco, and Adullam, 8 and Gath, and Mareshah, and Ziph, 9 and Adoraim, and Lachish, and Azekah, 10 and Zorah, and Ajalon, and Hebron, which are in Judah and in Benjamin, fortified cities. 11 And he fortified the strongholds, and put captains in them, and stores of victuals, and of oil and wine; 12 and in every several city, targets and spears, and made them exceedingly strong. And Judah and Benjamin were his.

13 And the priests and the Levites that were in all Israel resorted to him out of all their districts;

14 for the Levites left their suburbs and their possessions, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from exercising the priesthood to Jehovah; 15 and he ordained for himself priests for the high places, and for the he-goats and for the calves that he had made. 16 And after them, those out of all the tribes of Israel that set their heart to seek Jehovah the God of Israel came to Jerusalem, to sacrifice to Jehovah the God of their fathers. 17 And they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong three years; for during three years they walked in the way of David and Solomon.

18 And Rehoboam took Mahalath the daughter of Jerimoth the son of David as wife, and of Abihail the daughter of Eliab the son of Jesse. 19 And she bore him children: Jeush, and Shemariah, and Zaham. 20 And after her he took Maachah the daughter of Absalom; and she bore him Abijah, and Attai, and Ziza, and Shelomith. 21 And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines; for he had taken eighteen wives and sixty concubines, and he begot twenty-eight sons and sixty daughters. 22 And Rehoboam established Abijah the son of Maachah at the head, to be ruler among his brethren; for he thought to make him king. 23 And he dealt wisely, and dispersed of all his sons throughout all the lands of Judah and Benjamin, to all the fortified cities; and he gave them food in abundance. And he desired for them a multitude of wives. — 2 Chronicles 11 | Literal Emphasis Translation (LET) The Literal Emphasis Bible is in the public domain. Cross References: Genesis 14:24; Genesis 22:24; Leviticus 17:7; Numbers 35:2; Deuteronomy 21:15; Joshua 10:12; Joshua 15:58; 1 Samuel 16:6; 1 Samuel 23:14; 2 Samuel 14:2; 1 Kings 12:22; 1 Kings 15:2; 2 Chronicles 8:2; 2 Chronicles 10:15; 2 Chronicles 12:1; 2 Chronicles 15:9; 2 Chronicles 23:2; Jeremiah 34:7; Ezekiel 37:16

[lordgodjehovahsway]

2 Samuel 23: The Last Words Of David

1 These are the last words of David:

“The inspired utterance of David son of Jesse,     the utterance of the man exalted by the Most High, the man anointed by the God of Jacob,     the hero of Israel’s songs:

2 “The Spirit of the Lord spoke through me;     his word was on my tongue.

3 The God of Israel spoke,     the Rock of Israel said to me: ‘When one rules over people in righteousness,     when he rules in the fear of God,

4 he is like the light of morning at sunrise     on a cloudless morning, like the brightness after rain     that brings grass from the earth.’

5 “If my house were not right with God,     surely he would not have made with me an everlasting covenant,     arranged and secured in every part; surely he would not bring to fruition my salvation     and grant me my every desire.

6 But evil men are all to be cast aside like thorns,     which are not gathered with the hand.

7 Whoever touches thorns     uses a tool of iron or the shaft of a spear;     they are burned up where they lie.”

David’s Mighty Warriors

8 These are the names of David’s mighty warriors:

Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spear against eight hundred men, whom he killed in one encounter.

9 Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty warriors, he was with David when they taunted the Philistines gathered at Pas Dammim for battle. Then the Israelites retreated, 

10 but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The Lord brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead.

11 Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel’s troops fled from them. 

12 But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the Lord brought about a great victory.

13 During harvest time, three of the thirty chief warriors came down to David at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. 

14 At that time David was in the stronghold, and the Philistine garrison was at Bethlehem. 

15 David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” 

16 So the three mighty warriors broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the Lord. 

17 “Far be it from me, Lord, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it.

Such were the exploits of the three mighty warriors.

18 Abishai the brother of Joab son of Zeruiah was chief of the Three. He raised his spear against three hundred men, whom he killed, and so he became as famous as the Three. 

19 Was he not held in greater honor than the Three? He became their commander, even though he was not included among them.

20 Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. 

21 And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. 

22 Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors. 

23 He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard.

24 Among the Thirty were:

Asahel the brother of Joab,

Elhanan son of Dodo from Bethlehem,

25 Shammah the Harodite,

Elika the Harodite,

26 Helez the Paltite,

Ira son of Ikkesh from Tekoa,

27 Abiezer from Anathoth,

Sibbekai the Hushathite,

28 Zalmon the Ahohite,

Maharai the Netophathite,

29 Heled son of Baanah the Netophathite,

Ithai son of Ribai from Gibeah in Benjamin,

30 Benaiah the Pirathonite,

Hiddai from the ravines of Gaash,

31 Abi-Albon the Arbathite,

Azmaveth the Barhumite,

32 Eliahba the Shaalbonite,

the sons of Jashen,

Jonathan 

33 son of Shammah the Hararite,

Ahiam son of Sharar the Hararite,

34 Eliphelet son of Ahasbai the Maakathite,

Eliam son of Ahithophel the Gilonite,

35 Hezro the Carmelite,

Paarai the Arbite,

36 Igal son of Nathan from Zobah,

the son of Hagri,

37 Zelek the Ammonite,

Naharai the Beerothite, the armor-bearer of Joab son of Zeruiah,

38 Ira the Ithrite,

Gareb the Ithrite

39 and Uriah the Hittite.

There were thirty-seven in all.

[marysittingathisfeet]

Wise Woman From Tekoa

Who was the unnamed woman that Joab used to reunite David and his son Absalom after Absalom had killed his half brother Amnon for sexually assaulting Absalom's beautiful sister Tamar and then casting her coldly aside. Absalom was exiled for 3 years and David mourned him. Joab decides to go to the town of Tekoa. Tekoa was located in the territory of the tribe of Judah. Just 12 miles south of Jerusalem it sat on a range of hills. Tekoa was a strategic military post for protecting Jerusalem.

Why did Joab go to Tekoa for a wise woman? Why not say Samaria or Zadok. Tekoa traditionally was known for its people being wise. Besides Tekoa being a strategic military post, olives were grown there. In the Old Testament olives are part of may stories and for multiple uses. Olives of course are food and people use the oil for cooking. Noah's ark the dove brings back an olive branch giving Noah and his family hope. The olive branch showed that God's relationship with man was being reconciled. Prior to the flood, the earth had been filled with violence. The site of the olive branch not only gave Noah and his family hope, but also peace knowing that their trial on board the ark would be over soon. So the olive tree represented peace and hope. Olive oil is used for light. Light enables us to see clearly. Olive oil is also used for anointing kings. (think David and Solomon) for the oil is representative for royalty. The Olive tree traditionally is symbolic of Israel and the covenant between God and Israel.

So the woman from Tekoa was a woman who represented hope. She was bringing peace as she illuminated the way to heal the rift in David's family- the royalty of Israel.

The bible tells us that "Joab realized how much the ling longed to see Absalom. So he sent for a woman from Tekoa who had a reputation for great wisdom." 2 Samuel 14:1-2. Joab tells us to dress in mourning and act like a woman in mourning. Then Joab tells her a story that she is to relay to King David. Her story moves King David and he promises to protect her son and avoid additional blood shed.

Then this woman bravely turns the story onto David. This woman knows that David could kill her in anger for the deception, but she proceeds to do it anyway. She said, "I said to myself, Perhaps the king will listen to me and rescue us from those who would cut us off from the inheritance God has given us." 2 Samuel 15-16.

David confronts her and asks her if Joab put her up to this. She admits that this is the case. She gently tells David, "He did it to place the matter before you in a different light."

Her actions results in Absalom being brought back from Geshur ending the threat of vengeful bloodshed in the nation. (At least until Absalom rebels against his father.) This woman's gentleness, humbleness, bravery, and devotion to her country and king resulted in the nation of Israel to be stabilized.

[dailyaudiobible]

12/10/2023 DAB Transcript

Amos 1:1-3:15, Revelation 2:1-17, Psalm 129:1-8, Proverbs 29:19-20

Today is the 10th day of December, welcome to the Daily Audio Bible. I am Brian, it's great to be here. I guess this puts us at the 1/3rd way through this last month of the year, as we continue our journey forward. We’ve been moving rapidly; we’re working through the minor prophets and we take some of those in one gulp each day. Not all of them, not today, but we have been, and we have also gotten ourselves into the book of Revelation in the New Testament, our final book, the final destination in the New Testament and we’ll continue that today.

Introduction to the Book of Amos:

But as we go into the Old Testament, we have a brand-new prophetic book in the grouping known as the minor prophets. This book is known as Amos, and this is probably the earliest collection of prophetic utterances that…that are found in the Bible. Amos prophesied in the mid-eighth century BC. This was a time when the northern and the southern kingdoms were both experiencing peace and prosperity, everything was going well. And Amos, he wasn't a trained prophet, he didn't go to profit school. He wasn't trained for religious duties. He seems to have been just an ordinary person, who was living a regular life of a shepherd or a farmer. We don't know if he was like just a common laborer, like a day laborer, or whether he owned some flocks and groves. He's certainly an educated person and certainly aware of what's going on around him. He lived in the city of Tekoa, that's about 10 miles south of Jerusalem. So, his home would've been in the southern kingdom of Judah, but his mission was to prophesy in the northern kingdom of Israel, so he probably just crossed the border to the border city of Bethel, which was a huge hub for trade, idol worship, commerce. And the northern and southern kingdoms were in good shape peace, prosperity, opportunity, it was so good. They hadn't seen this kind of prosperity since like Solomon's reign. So, it might be odd to think that God would send a person that nobody knew, an ordinary person to deliver a pretty severe message of judgments. It would've certainly been a difficult message to give, but that's what Amos was told to do. Because the peace and prosperity that was being experienced had done what it does, what it still does, what we still see in the world today. The door for corruption had been opened and corruption was running rampant, and people were being pushed to the margins. The poor were being oppressed, greed ruled the hearts of the leaders, and Amos is in the midst of this denouncing the preying on the less fortunate, saying that social justice has to be considered. And I know man, we’re looking at a book and I'm saying this and this is thousands of years old. We got a buzzword here, like a political buzzword social justice, we’re talking about justice within a society to care for its people. This is a prophetic utterance to a prosperous nation, nations, to God's people about what they're doing to marginalize take advantage. And we’ve seen, we would have had this marked out by now, right, that this cycle wouldn't keep going but we’re still dealing with these things. Amos shows us that we are nowhere near as powerful as we think we are, and God is vastly way more powerful than we can comprehend. And Amos tells us, basically all the scurrying around in the world, try to own our stuff and collect our garbage, keep all of our stuff in one place and protect it. Amos is like the whole world belongs to God. It's all His and He is sovereign over all of it, including you. So, as we read the book of Amos, let's let it, let's let it be a mirror into the way that we conduct ourselves. We’ll read from The Voice translation this week. Amos chapters 1, 2 and 3.

Prayer:

Father, we thank You for Your word, we bless Your holy name, and we worship You Jesus, we love You. There is no hope outside of You. You are the only hope, and we thank You for the Scriptures that lead and guide us into this relationship, aiming our hearts in the right, correct direction. We take heed from all that we’ve read today, including from the book of Amos. We also look at the book of Proverbs. There is more hope for a fool than for a person who's over eager to hear themselves talking. We take that on board and invite Your Holy Spirit to show us what we should and should not be saying in our lives this day, as we walk in fellowship with You and as we walk in community with our brothers and sisters. Come Holy Spirit, lead us into the truth, we ask, we beg, in the name of Jesus. Amen.

Prayer and Encouragements:

Hello DABers, this is Donna in Pennsylvania. The Lord is my strength and my song. And today I want to pray for those of you who are feeling utterly overwhelmed by your circumstances. Perhaps it’s health. I’ve been praying for Eyes of a Dove with something unusual and scary going on in your body and you’re waiting to find out what might be going on and what might be needed for treatment. And I’m praying for someone who called in with ALS and three small children. And for His Little Shari, who is battling MS and has to make decisions about treatment. And I can relate to that because I have severe osteoporosis and the drugs, they’re planning to use on me, sound worse than the disease. Those who are undergoing heart break. The gentleman who called in whose wife is, he called it a dry drunk and I don’t know what that means, but it doesn’t sound good. And for those with children, with babies suffering with people who are losing relatives to cancer. Those who are in excruciating pain. I’m just lifting it all up to God because He loves us. He knows each one of us. Our names are written on His hand and whatever we’re walking through, he walks beside us. When we turn to Him and cling to Him, He’s always there. He will get us through it and we will have joy in His presence, despite our circumstances. Bless the DABers, in Jesus name. Amen.

Good morning DABers, Marjorie from New Mexico. Today, is December the 5th and I was just listening to the daily prayers, and I heard Blind Tony. And Blind Tony, I just want to tell you that your poems touch my heart. This morning, your prayer was about praying for you guys because of a fire. Your voice changed and I knew something was wrong. But you know, like you said, God is still good and that really, really touched me because you had a fire and you lost water and you lost your home pretty much until you can go back to it. And you’re still keeping the faith, Tony. You’re an inspiration to me. I am keeping my faith too with everything that’s going on in my family life, with my kids and my aunts and uncles and my mother. And I’m praying for you, Blind Tony, and I hope that you have the best Christmas that you can, with the circumstances that you’ve been dealt with the fire. And I just wanna say God Bless you and remain the inspiration that you are.

Salutations Kathy from Kentucky. This is His Little Songbird from Alberta, Canada. And I just want to take the opportunity right now, to lift up your friend Joanne, in prayer. Heavenly and most gracious Father, I come before you humbly today and I want to thank you for Your being so perfect and pure. Lord, You made us in Your image, and You also made us for eternity. We were never supposed to know death and to see our children die, and our grandchildren die. That was not part of your plan. That was something that Satan through in. Lord, I lift up Joanna to You, this morning Lord, and I want to thank You so much for this woman that You have blessed her with 94 years. But Lord, she has seen death in her time. Death of her children and grandchildren Lord, and I lift her up to You Lord. I ask for Your presence to be poured out upon her, for Your joy, for Your comfort Father God. And I ask that You would just wrap Your loving arms around her and carry her through these difficult times. In Jesus name I ask. Amen.

Father God, in the name of Jesus, I’ve come this morning to pray right now for Blind Tony. Our own, in-house poet laureate. I just heard the tragic story about your fire. Right now, I just ask Lord Jesus, keep this family safe and I’m praising God with you that you are okay and still with us. I also pray that paperwork is okay as far as you being able to get things reconstructed. But dear Lord, if it’s not, let Your angels bless around him, in the neighborhood, across the countries, wherever to come and help this family. Father, we thank You for Blind Tony. We love, love his spirit, we love him, and we lift him up to You, right now, and his family with the best outcome in this unfortunate, sad, sad situation. Blind Tony, thousands, I know thousands are lifting you up. Because we love you here at the DAB. May God be with you. May God strengthen you. May you continue to be empowered and know that He’s got you. In Jesus name we pray. Amen.

[600shekels]

2 Chronicles 20: 20-23. "Echad: People Who are One With God."

The People of Judah are under attack by an invading force of low born barbarians replete with their wicked smelly snakes* and their allies from the suburbs. Jehoshaphat, the King of Judah gets them to rally:

20 Early in the morning they left for the Desert of Tekoa. As they set out, Jehoshaphat stood and said, “Listen to me, Judah and people of Jerusalem! Have faith in the Lord your God and you will be upheld; have faith in his prophets and you will be successful.” 

Something stirred the people, made them want to look back, like Edith the wife of Lot. The King of the Ordinances, knowing full well going back was forbidden, first thing in the morning took the people of Judah to the Desert of Tekoa saying "the Religion has to be upheld", and gave them a refresher course in Sodom and Gomorrah, a place God destroyed because its people were without boundaries.

תקע

The verb תקע (taqa') means to blow, clap or strike; to produce a sudden and brief burst of force. Noun תקע (teqa') means a blast or sudden sound (of a horn). Noun תקוע (taqoa') means trumpet.

21 After consulting the people, Jehoshaphat appointed men to sing to the Lord and to praise him for the splendor of his[c] holiness as they went out at the head of the army, saying:

“Give thanks to the Lord,     for his love endures forever.”

22 As they began to sing and praise, the Lord set ambushes against the men of Ammon and Moab and Mount Seir who were invading Judah, and they were defeated. 

23 The Ammonites and Moabites rose up against the men from Mount Seir to destroy and annihilate them. After they finished slaughtering the men from Seir, they helped to destroy one another.

The text of the Nigun Atik, "messenger melody" of which the above two lines are but a few is said to open the dialogue between God and man, especially when there is doubt the Religion can withstand attacks from the low born:

Again we shall turn to the ancient melody And the song shall give us pleasure We'll kiss the old, guarded glass With joyful eyes and heart. Our tents are good And the dance beckons Our tents are good Again we shall turn to the ancient melody.

This was enough to convince the townspeople and the traditionalists to defeat the hairy cavemen from Seir who put themselves above their betters and came looking for trouble- to brutally enforce their religion on the people of Judah.

The bizarre ending to this tale, verse 23, says "they helped to destroy one another" has a winding staircase of Gematria, but it explains the entire section.

The reason Egypt fell and became a slave state, the reason everything goes wrong on this planet is jealousy.

Jealousy leads to slavery. Prevention of slavery is why governors consult with the people when dissent arises.

All the problems confronting the world are because we refuse to discuss scientific ways to alleviate the jealousy we have for each other. If we did, we would be amazed.

The Gematria for verse 23 is:

First, God smelled these cave guys odeurs and recoiled: And Lo The Wicked Revealed Their Weaknesses To All Mighty God And As Less Than Snakes Their Smells Fully Know Each And All Met All Gods Might.

2. Then He explained what the source of the stank was: Ye Shall Not Bear False Witness Against Nor Willfully Deceive Any Nor Yet Covet Or Steal Their Goods.

3. Next, He stated what has to be done to repent: When Mind Vision Unfolds To A Higher Stage In The Human Race By Increasing Awareness Of The Divine Light Which Centers Man.

4. The evidence is obtained, explained, and documented: And That Mystery Knoweth Why The Light Land Hath Arisen And Why The Great Receiver Of The Light Hath Arisen.

The value in Gematria is 7634 זו‎ד‎ה‎ "it's the same" meaning idolatry and slavery, which has a value of 20, the letter Yud, associated with Yosef the youngest son of Israel, who turned Egypt upside down by transitioning it from a state religion based on Idolatry to the worship of One God of Israel.

Our raiders in this section of the Tanakh were bent on doing the opposite to the People of Judah:

The mere removal of the dalet’s yud changes the concept of “one G‑d” to “other gods,” or idol wor­ship. By removing the yud, thus declaring one’s belief in other gods, the Midrash tells us it is as if one is “destroying worlds.”

We find a reverse situation in regard to the birth of Joseph (Yosef). When Joseph was born, his mother, our Matriarch Rachel, said, “Yosef li Hashem ben acher—G‑d, add to me another son (ben).” In Hebrew, the word yosef means “to add.” Acher means “other.” The Tzemach Tzedek explains that the mission of every Jew is to change a person who is “other,” who doesn’t appreciate holiness, into one who is a ben (a child of G‑d). In other words we must transform an acher into an echad, a person who is one with G‑d.

This wraps around nicely with what is stated at the beginning of this section which discusses Tekoa, "to push from doubt to realization with the fanfare of trumpets" so slavery and oppression of the other does not return for any reason.

*= uncircumcised cox.

[thegenealogy]

1 Chronicles 11: 26-47. "City of Preeminence."

There are 37 Warriors and the Gematria for 37 is Parsha Shlach, the Dignitaries. Within Shlach is the perfect recipe for the perfect town God wants David to establish using the might of his 37 Warriors:

Exploring Canaan- The Place of Royalty

13 The Lord said to Moses, 2 “Send some men to explore the land of Canaan, which I am giving to the Israelites. From each ancestral tribe send one of its leaders.”

->Israelites are the noble qualities of mankind. Out of slavery to one's parents' ways of life, reverence of a violent human history, out of immaturity, far away from all of one's flawed judgements, on the other side of Sinai they yield up Paran, the "ornamental man":

3 So at the Lord’s command Moses sent them out from the Desert of Paran "dry of violence, rife with beauty." All of them were leaders of the Israelites. 4 These are their names:

from the tribe of Reuben, Shammua [desolation] son of Zakkur [mindfulness];

Leadership and mindfulness overcome carelessness.

5 from the tribe of Simeon, Shaphat [the governor] son of Hori [authority].

From the Law comes government and authority.

6 from the tribe of Judah, Caleb [dog] son of Jephunneh [to turn the corner];

Honor turns the dog into a man.

7 from the tribe of Issachar , Igal son of Joseph;

Friendship redeems defamation and makes men fruitful.

8 from the tribe of Ephraim, Hoshea [salvation] son of Nun [faith];

Prosperity and salvation are the provinces of those faithful to these torahs.

9 from the tribe of Benjamin, Palti [delivers] son of Raphu [heals];

Righteousness delivers and heals.

10 from the tribe of Zebulun, Gaddiel [fortune] son of Sodi [council];

Cities of honor are governed by talented councils.

11 from the tribe of Manasseh (a tribe of Joseph), Gaddi [fortune] son of Susi [swiftly];

Abandon flawed practices of the past and ride to fortune swiftly.

12 from the tribe of Dan, Ammiel [kinsman] son of Gemalli [passes over];

Good Judgement is akin to passing over [the mountain].

13 from the tribe of Asher, Sethur [passed over] son of Michael;

Happiness from passing over is a gift of God.

14 from the tribe of Naphtali, Nahbi [spokesperson] son of Vophsi [yah's abundance];

Governors must be outspoken about injustice.

15 from the tribe of Gad, Geuel [who flowers] son of Maki [passed over, flowers].

Civilization flowers when men cross over.

16 These are the names of the men Moses sent to explore the land. (Moses gave Hoshea son of Nun the name Joshua.)

17 When Moses sent them to explore Canaan, he said, “Go up through the Negev  "dry, rolling hills] and on into the hill country. 18 See what the land is like and whether the people who live there are strong or weak, few or many. 19 What kind of land do they live in? Is it good or bad? What kind of towns do they live in? Are they unwalled or fortified? 20 How is the soil? Is it fertile or poor? Are there trees in it or not? Do your best to bring back some of the fruit of the land.” (It was the season for the first ripe grapes.)

-> do places free of violence, populated by men of stature exist? How do they do it? We need to figure this out.

26 The mighty warriors were:

Asahel the brother of Joab,

Made by God, whose father is God

Elhanan son of Dodo from Bethlehem,

God has been gracious, what is lovely and gracious comes from the House of Israel, always has.

27 Shammoth the Harorite,

The abandoned mountain dweller,

Helez the Pelonite,

A certain one who is praising

28 Ira son of Ikkesh from Tekoa,

The roused wild ass who pushes for the trumpet blast

Abiezer from Anathoth,

The supreme help with answers and afflictions

29 Sibbekai the Hushathite,

the Lord sustains, reverent of God hastens, rides their emotions like chaff on the wind

Ilai the Ahohite,

Determination, the Voice of Brotherhood

30 Maharai the Netophathite,

Swift, skilled, the price of a wife, drops of jewelry

Heled son of Baanah the Netophathite,

Noun חלד (heled) refers to the acts and deeds that sum up one's life on earth, or indeed the whole spectrum of human life: the world.

+ to respond to now.

31 Ithai son of Ribai from Gibeah in Benjamin,

The Companionableness of Yah, strife, the bare hill of the Right Hand [of God's Kindness]

Benaiah the Pirathonite,

What God has built, the Confederation

פרע

The verb פרע (para') means to bundle without restriction. It may refer to the formation of a tribal confederacy (i.e. a freely joined alliance that benefits all participants), which might come about either spontaneous or via a human catalyst, who would then be known by the noun פרע (pera'). For lack of a better word, this noun is commonly translated with "leader" but it rather denotes someone who emphasizes voluntary participation and preserved autonomy rather than submission to some higher authority.

32 Hurai from the ravines of Gaash, clout will thrust away

חרר

The root חרר (harar) describes a society's central and enclosed source of heat. It thus may express a geographical depression, but more so a being hot and ultimately a being a ruler (whether by might, political clout or wisdom).

Verb חרר (harar I) means to be hot, burned or charred. Noun חרר (harer) denotes a parched place and noun חרחר (harhur) describes a violent heat or fever. The unused verb חרר (harar II) means to be free in cognate languages, which is the opposite of being a slave. Noun חר (hor) means noble or nobleman.

Abiel the Arbathite,

Father of strength, all that pleases

Verb ערב ('arab III) means to be pleasing in the sense of rewarding or satisfying. Adjective ערב ('areb) means pleasing in that same sense.

33 Azmaveth the Baharumite,

Strong as death, the chosen people,

בחר

The verb בחר (bahar) means to choose in the sense of to select by preference. That means that any "chosen" people are not the patsies of a sadistic deity but simply the best performing players in the public court of the open market. Obviously, such a high score in a truly open and free market requires great practical wisdom and recognizable virtue.

Eliahba the Shaalbonite,

to hide from death, take the road between vineyards,

34 the sons of Hashem the Gizonite,

The sons of the Name, the Gushers

Jonathan son of Shagee the Hararite,

Talented but wandering, the mountaineer

35 Ahiam son of Sakar the Hararite,

Brother of the Economic Node, which makes one merry,

Eliphal son of Ur,

Discernment, son of the Light,

פלל

Root פלל (palal) is all about distinguishing and discerning, and often emphasizes representation of something unseen or not present. It's frequently used in the sense of to entreat or pray on someone's behalf.

אור

The verb אור ('or) means to be light or to give light; to shine.

36 Hepher the Mekerathite,

To expose what is wanted and delete what is unwanted, he who digs out.

Ahijah the Pelonite,

Brother of Yah, discern what is unseen,

37 Hezro the Carmelite,

Cluster the orchard

חצר

The verb חצר (hasar) relates to the first visual manifestations of a gathering or emergence of some sort: to begin to cluster or gather or emerge.

Naarai son of Ezbai,

Child of Yah, son of soap,

אזב

The unused verb אזב ('azab) probably described a scrubbing motion. The derived noun אזוב ('ezob) is usually transliterated as hyssop, which originally described a sort of plant but later became synonymous with soap.

The invention (or discovery) of soap marked a milestone in humanity's collective maturation. It was quickly recognized as a true gift from heaven, which washed away disease and filth as by miracle, and was subsequently thoroughly incorporated in Biblical theology.

38 Joel the brother of Nathan,

God is Present, bestowing something new,

Mibhar son of Hagri,

The best, the choicest, causing awe,

39 Zelek the Ammonite,

To Cleave to one's kinsman, the disciples,

Naharai the Berothite, the armor-bearer of Joab son of Zeruiah,

Vigorous heating of my wells, whose father is the Lord, son of the Rock of Yah, the Balsam of Yah,

40 Ira the Ithrite,

The City of Preeminence

Noun עיר ('ir) is the Bible's common word for city, which constitutes an accumulation of people and goods, usually in the middle of a wide area without remaining trees.

Gareb the Ithrite,

The Farmer of the Field of Preeminence,

41 Uriah the Hittite,

Light of the Lord, let it shine, let it be taken up as light from the coals,

Zabad son of Ahlai,

To give a gift, my desire for Yah's sake,

42 Adina son of Shiza the Reubenite, who was chief of the Reubenites, and the thirty with him,

Pleasant, luxurious, is the gift of leadership, and these 30 qualities with it,

43 Hanan son of Maakah,

Graciousness is the relief of oppression,

Joshaphat the Mithnite,

The gentile governor,

44 Uzzia the Ashterathite,

but mighty bringing unity through the instructions,

Shama and Jeiel the sons of Hotham the Aroerite,

Through their hearing, understanding and obeying, Yah lives in the Signet, tears down and rebuilds,

45 Jediael son of Shimri,

What is known of God, is familiar

his brother Joha the Tizite, keep watch over,

What is known, remember and keep watch over,

46 Eliel the Mahavite,

El is God in the places of assembly

Jeribai and Joshaviah the sons of Elnaam,

Yah contends with those who are skilled, who are delightful and sweet,

Ithmah the Moabite,

He will move towards the Palm Coast, where the traditions

47 Eliel, Obed and Jaasiel the Mezobaite.

Of my God who is your God, all slaves to Yah, are united strong in His Standing Place.

"God is present, bestowing something new on the gifted, the Choicest: A City of Preeminence. Pleasant it will be to be free of oppression in all of its places of assembly."

[agameforgoodchristians]

Altar Sex (Amos 2:8) [A Guest Card Talk]

Note: this Guest Card Talk is connected to our other card talk on the Book of Amos.

“The closest I ever came to having sex was right after prayer.”

For many young adults, this observation would serve as a catalyst for a more active prayer life, but for us pious young men at a Christian college, this advice from a graduating senior served as a warning. Intimacy is risky and dangerous and, if you’re not careful, you’ll end up in the wrong holy of holies.

Recent examinations of Christianity’s approach to sexuality have been rather damning with their criticism and deconstruction, from extensive exposes on various church-related sexual abuse scandals, to full-throated takedowns of “evangelical purity culture.” Even the patron saint of courtship, Joshua Harris, has kissed “kissing dating goodbye” goodbye.

But despite Christianity’s well-published and long-running anxiety about all things sex, historical records seem to indicate that few religious traditions are exempt from such tension. The sacred and the sexual may be uncomfortable bedfellows, but they sure can’t be accused of not trying. Long before Augustine began ruminating about the sinful superpowers of semen, fertility cults from Baal to Dionysus were planting their seeds in every known religion. Even texts found within the Hebrew Scriptures - such as Song of Songs - have been known to arouse more than pious hearts.

Which brings us to Amos, the lonely shepherd of Tekoa. In Amos 6:1-7, the prophet makes explicit reference to a marzeah, a cultic ritual attested to widely throughout the Fertile Crescent and beyond. While the origins of the term remain a mystery, widespread attestation across cultures paints a rather consistent picture of marzeahs as cultic festivals that centered on feasting and drinking, sexual lasciviousness, and were often connected to funerary rites. Sort of like an ancient Mardi Gras.

The word itself only appears twice in the Hebrew Scriptures—also in Jeremiah 16:5, with possible allusions in Ezekiel 8:7-13 and Isaiah 28:1-6—but also seems to influence Amos’ earlier criticisms of the northern kingdom of Israel in Amos 2:6-8:

Thus says the Lord:

“For three transgressions of Israel, and, for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals - those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted; a man and his father go in to the same girl, so that my holy name is profaned; they lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.”

There is certainly a temptation here to clutch our pearls at the mere mention of the mingling of altar pieces and body parts. At first blush, Amos’ denunciations wouldn’t seem out of place at a True Love Waits rally. In fact, this passage may even be listed as a Scripture reference on a youth lock-in “covenant agreement.”

Curiously, however, Amos does not seem to condemn such celebrations on their own merits. Rather, Amos’ concerns are primarily with the desecrating division that has devolved religious practice into social exploitation. The ritual has not only superseded the ethical, but been financed by the unethical. In short, the perpetrators have developed a “celebration of discipline” that divorces love of God from love of neighbor (well, some neighbors), a concern most famously expressed in his diatribe against such an unholy division in Amos 5.

Unlike standard prophetic polemics against pagan religious practice, Amos turns his tirade toward Jewish observances specifically endorsed by the Law - festivals (specifically, the hagim prescribed in Exodus 23:15-16), burnt offerings, grain offerings, and fellowship offerings (as prescribed in Leviticus 1-3), and even music. Of particular note is the way the relationship of these ritual practices and acts of justice are structured in relationship to each other. At the foot of Sinai, Moses follows up God’s Greatest Hits (the “10 Commandments”) with a variety of B-sides and album filler material about compensation for knocked-out teeth and singed thorn bushes. Following an extended rumination on property rights, Moses then delivers a robust set of commandments that some Bibles helpfully label as “Social Responsibility” or “Laws of Justice and Mercy,” focusing on the treatment of widows, orphans and aliens, including words that should sound awfully familiar to anyone paying attention to Amos:

“If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest. If you take your neighbor’s cloak as a pledge, return it to him by sunset, because his cloak is the only covering he has for his body. What else will he sleep in? When he cries out to me, I will hear, for I am compassionate.” (Exodus 22:25-27)

Then, and only then, does Moses finally get around to some brief directives on ritual celebrations. For Moses - followed closely here by Amos—the priority is clear: Justice First. Ritual Second. No Justice, No Peace (Offering). In contrast, Amos only finds people who have become experts in ritual and flunked the final exam of righteousness.

Taken collectively, Amos’ striking denunciations of Israelite practices in chapters 2-6 point directly toward a wealthy class whose conspicuous religious consumption was made possible only through exploitation (which, not surprisingly, appears to have been an attribute of marzeahs in other cultures, as well). In addition to the detailed criticisms listed in 2:6-8 and 6:1-7, notice also the following accusations leveled by Amos:

“They do not know how to do right . . . who hoard plunder and loot in their fortresses.” (3:10)

“You women who oppress the poor and crush the needy / and say to your husbands, ‘Bring us some drinks!’” (4:1)

“You trample on the poor / and force him to give you grain.” (5:11)

As one notable prophet would later observe, the house of prayer had been turned into a den of robbers.

The Kentucky poet Wendell Berry has consistently lamented the way Christianity has divorced spiritual and material realities, reflecting a lively Gnosticism-by-another-name habitating inside America’s pulpits and pews. Most memorable perhaps is the following sentiment expressed in “How to be a Poet”:

“There are no unsacred places; There are only sacred places And desecrated places.”

Just a wee bit south of Berry, another Appalachian poet was learning this truth in her own characteristically eccentric way. In the tiny Tennessee community of Caton’s Chapel, a young Dolly Parton found “God, music, and sex” coexisting in a small abandoned country church that offered both spiritual and sexual resonance to the developing saint. Between the walls adorned with hand drawn testimonies of youthful sexual escapades and the discarded keys and strings that gave birth to sacred melodies, Parton recalls, she “broke through some sort of spirit wall and found God,” even as she simultaneously experienced an epiphany of sexuality and self-identity. Perhaps taking Berry a step further, Parton offers her witness that even seemingly desecrated places can be sites of sacral revelation.

And none of this would surprise Amos.

Amos does not fear that the sacred has been tainted by the sexual. On the contrary, recognizing the sacredness of both the dwelling of God’s name and the abode of God’s image, what raises the prophet’s ire is that both have been desecrated by the diminishment of the flesh. In the degrading of bodies through exploitation, economic indifference, and greed, Amos writes, what should be a holy celebration has been transformed into a parade of unrighteousness.

To blend the vision of Berry, Parton, and Amos, we might say:

There are no desecrated places; Only sacred people, And desecrated people.

Dave McNeely is the Coordinator for the Faith & Justice Scholars Program and an Adjunct Religion Professor at Carson-Newman University in Jefferson City. He is a licensed Baptist minister who spent a decade in youth ministry, and has an undergraduate degree in Religion (Greek minor) from Carson-Newman, an M.Div. with specialization in Christian Education from Baptist Theological Seminary at Richmond, and additional study in Justice and Peace Studies at Iliff School of Theology. He was a contributor to A Game for Good Christian’s anthology This Present Former Glory and recently co-authored his first book, Chad and Dave Read the Bible, Vol. 1: The Christmas Story.

[tyrantrhys-art]

OCtober2020 Day 14! Tekoa! 

he's a widowed orca lawyer man who is also father of one. his wife was killed while she was pregnant; since then he's become a worried man for his family and people he loves. he later met a protective shark and got married to him.

[craigtowens]

God’s artistic designs

…God devises ways so that a banished person does not remain banished from Him (2 Samuel 14:14).

This wise woman from Tekoa captures an important principle about God in a picturesque way. She also makes a graphical contrast that was good for David to hear—and good for me too!

This wise woman uses the same Hebrew word for both David’s plans and God’s plans but shows just how different these two plans actually are. The word is translated “device” (vv. 13, 14), but the Hebrew word chashab is more graphic: It means to weave, fabricate, or plait something that has been well designed.

Here’s the contrast: David’s “plan” is really not a plan at all; it’s simply passive procrastination, a wistful longing for things to turn out well. David is doing nothing, which means he is squandering his opportunities. This wise woman says, “It’s like you are spilling water on the ground which can never be recovered.”

God’s device/design is incomparably better! God is both the Designer and the Artisan. He has both the plan of restoration and He is fabricating the plan. His designs are intricate and beautiful. In fact, the same Hebrew word is used for the artisans who fabricated the items that were to be used for worship in God’s tabernacle.

Even though this woman flatteringly said David was “like an angel,” David’s devices are nothing compared to God’s device! God wants to give us His designs—He wants us to be a part of His masterful artistry!

Notice how this psalmist contrasts man’s designs with God’s designs—

The Lord foils the plans of the nations; He thwarts the purposes of the peoples. But the plans of the Lord stand firm forever, the purposes of His heart through all generations. (Psalm 33:10-11)

God will share with me His beautifully intricate plans and masterful device IF I will ask Him with a heart that is ready to obediently go to work. Or, I can try to work out my own devices, but they will most likely end up as merely spilled water that comes to nothing and accomplishes nothing.

I think you can see that God’s devises are always THE best option!

[mybeautifulchristianjourney]

The Three Heroes

10 This is a list of the leaders over David’s special soldiers. These heroes became very powerful with David in his kingdom. They and all the Israelites supported David and made him king, just as the Lord had promised.

11 This is a list of David’s special soldiers:

Jashobeam the Hacmonite was the leader of the king’s special forces. Jashobeam used his spear to kill 300 men at one time.

12 Next there was Eleazar son of Dodai from Ahoah. Eleazar was one of the Three Heroes. 13 Eleazar was with David at Pasdammim. The Philistines had come to that place to fight a war. There was a field full of barley there. The Israelites ran away from the Philistines. 14 But the Three Heroes stood there in that field and defended it. They defeated the Philistines. The Lord gave the Israelites a great victory.

15 Once David was at the cave of Adullam, and three of the Thirty Heroes went down to meet him by a rock near the cave. At the same time the Philistine army was camped in the Valley of Rephaim.

16 Another time David was in the fortress, and a group of Philistine soldiers was stationed in Bethlehem. 17 David was thirsty for some water from his hometown, so he said, “Oh, if only I could have some water from that well by the gate in Bethlehem.” 18 So the Three Heroes fought their way through the Philistine army and got some water from the well near the city gate in Bethlehem. They took it to David, but he refused to drink it. He poured it on the ground as an offering to the Lord. 19 David said, “God, I cannot drink this water. It would be like drinking the blood of the men who risked their lives to get this water for me.” That is why David refused to drink the water. The Three Heroes did many brave things like that.

Other Brave Soldiers

20 Joab’s brother, Abishai, was the leader of the Three Heroes. Abishai used his spear against 300 enemies and killed them. He was as famous as the Three Heroes. 21 Abishai was even more famous than the Three Heroes. He became their leader, even though he was not one of the Three Heroes.

22 Then there was Benaiah son of Jehoiada, from Kabzeel. He was the son of a powerful man. Benaiah did many brave things. He killed two of the best soldiers in Moab. One day when it was snowing, Benaiah went down into a hole in the ground and killed a lion. 23 And Benaiah killed a big Egyptian soldier. That man was about 7 1/2 feet tall. The Egyptian had a spear that was very large and heavy. It was as big as the pole on a weaver’s loom. Benaiah had only a club. He grabbed the spear in the Egyptian’s hands and took it away from him. Then Benaiah killed the Egyptian with his own spear. 24 Benaiah son of Jehoiada did many brave things like that. He was as famous as the Three Heroes. 25 Benaiah was even more famous than the Thirty Heroes, but he was not one of the Three Heroes. David made Benaiah the leader of his bodyguards.

The King’s Special Forces

26 The following men were among the king’s special forces: Asahel, Joab’s brother; Elhanan son of Dodai from Bethlehem;

27 Shammoth the Harodite; Helez the Pelonite;

28 Ira son of Ikkesh from Tekoa; Abiezer from Anathoth;

29 Sibbecai the Hushathite; Ilai from Ahoah;

30 Maharai from Netophah; Heled son of Baanah from Netophah;

31 Ithai son of Ribai from Gibeah in Benjamin; Benaiah the Pirathonite;

32 Hurai from the Brooks of Gaash; Abiel the Arbathite;

33 Azmaveth the Baharumite; Eliahba the Shaalbonite;

34 the sons of Hashem the Gizonite; Jonathan son of Shagee the Hararite;

35 Ahiam son of Sacar the Hararite; Eliphal son of Ur;

36 Hepher the Mekerathite; Ahijah the Pelonite;

37 Hezro the Carmelite; Naarai son of Ezbai;

38 Joel, Nathan’s brother; Mibhar son of Hagri;

39 Zelek the Ammonite; Naharai the officer from Beeroth, who carried the armor for Joab son of Zeruiah;

40 Ira the Ithrite; Gareb the Ithrite;

41 Uriah the Hittite; Zabad son of Ahlai;

42 Adina who was the son of Shiza from the tribe of Reuben and was the leader of the tribe and one of the Thirty Heroes;

43 Hanan son of Maacah; Joshaphat the Mithnite;

44 Uzzia the Ashterathite; Shama and Jeiel sons of Hotham from Aroer;

45 Jediael son of Shimri and his brother Joha the Tizite;

46 Eliel the Mahavite; Jeribai and Joshaviah the sons of Elnaam; Ithmah the Moabite;

47 Eliel; Obed; and Jaasiel the Mezobaite. — 1 Chronicles 11:10-47 | Easy-to-Read Version (ERV) The Holy Bible, Easy-to-Read Version Copyright © 2006 by Bible League International. Cross References: Genesis 9:4; Genesis 22:24: Judges 9:54; 1 Samuel 10:5; 1 Samuel 17:1; 1 Samuel 17:7; 1 Samuel 19:5; 1 Samuel 30:28; 2 Samuel 8:18; 2 Samuel 8:18; 2 Samuel 21:18; 2 Samuel 23:8-9; 2 Samuel 23:15-16; 2 Samuel 23:18; 2 Samuel 23:25, 26 and 27; 2 Samuel 23:28-29; 2 Samuel 23:32; 2 Samuel 23:35; 2 Samuel 23:38; 1 Chronicles 12:8; 1 Chronicles 14:9; 1 Chronicles 26:4; 1 Chronicles 12:1

[thebookofnehemiah]

"The Theatron." From the Book of Nehemiah, "the Exploration of the Mysteries of the Lions that Lay," 3: 3-5.

The world lost its shit over a photograph of a shirtless kid. Shame on you. I posted a picture that fit the theme of my forum, I did not try to get hired as a creepy substitute math teacher in a prep school.

This is the very reason we sweat, so we learn how to cope with things in their proper order and proportions. The Nsh is supposed to lead us in the ways that he does this. This is subject of our next mod in the Nook of Nehemiah called the Fish Gate.

The Fish Gate is #339, ג‎גט‎ ‎, gaget, "or a gathering at the theater." The Etymology in Green states the word "theater" comes from the Greek words theatron and theaomai, which together mean:

Theatron means "place of seeing". It refers to the seating area of an ancient Greek, Roman, or Byzantine theater. The word comes from the Greek words thea, meaning "eyes", and tron, meaning "place". 

Theaomai means "to view" or "to observe". It can also mean to look closely at, behold, or visit. 

Fish as we mention school as a means of survival. As individuals they can sense the conditions in their fluid environment much more acutely that we who only walk back and forth. A fish has to know up down and all around like an airplane pilot, which it does instinctively.

There are very positive aspects of being a member of a school of fish there are some drawbacks, which a man who is at the evolutionary level of a fish must understand in depth. Especially the Nsh:

The Fish Gate

3 The Fish Gate was rebuilt by the sons of Hassenaah. They laid its beams and put its doors and bolts and bars in place.

4 Meremoth son of Uriah, the son of Hakkoz, repaired the next section. Next to him Meshullam son of Berekiah, the son of Meshezabel, made repairs, and next to him Zadok son of Baana also made repairs.

5 The next section was repaired by the men of Tekoa, but their nobles would not put their shoulders to the work under their supervisors.[a]

Let's define the weird words first:

v. 3: The Fish Gate was made by the sons of Hassenaah, "The anvil." Anvils require hammers. The Torah says the process of turning the mind into a man's mind out of an animals is like transforming a lump or raw ore into a pair of scissors or a scalpel or the parts of an engine.

Men, especially boys are stupid. The text mentions the blacksmiths rebuilt the framework for the instruction of the Torah which is this Nehemiah Torah, placing responsibility for it in the hands of the Nsh.

The Nsh cannot be a hat wearing fishy tank. We must be able to sense he is at ease even though he is following the course. The complete Torah is as yet unknown to us. We know there is a mathematical and logistic formula to it, indicated by the terms "beams, bolts and bars" but we do not as yet completely understand how to define or use it. The Nsh should understand as much as can be known about the structure of the Torah even if he cannot understand all of its implications like the rest of us poor sods.

We know every element of the Torah can be modified by the rest and the dimensions are multifarious. How many and their compiled meaning is not yet available to us. The structure is named in Bereshit, read right to left first. There are Seven Days and Adam and Eve, Cain and Abel, etc.

The First Day is the beginning of light and darkness. Eve was light, Adam was dark. Cain was light, Abel was dark. The Second Day, right and wrong. God was right, the Serpent was wrong. Cain was right, Abel was wrong. There are seven ways every last element in the Torah can be related to the rest and it gets even more complicated the more elements one adds. Like a fish one has to understand the coordinates of the terms one is trying to define. So perhaps the Nsh does have to possess a fishy tank after all.

The Number is 5246, הבדו‎ ‎, "the fabric, the heddo, hone the edge."

We cannot run amok and quote the Torah and the Mishnah at people, we must quoth the Gemara, which means after we are done weaving together the fabric of our argument and have connected a few beams and frames together, the Zohar says we have to take shears and cut it all up and speak in English. The Nsh must be expert at this. He should know how to experience life even if he has not experienced that much of it.

v. 4:

Meremoth son of Uriah, the son of Hakkoz=

Treachery is in the ass, in the rump is the son of the Light of God.

So after we get fuchked in the ass and decide we don't like it, we have to turn into the light, into the phenomenal reality:

Next to him Meshullam son of Berekiah, the son of Meshezabel, made repairs=

the Instrument of peacemaking is to bind the sin and get back on one's feet, and do things the right way.

A Meshezabel is the male antithet to the female term Jezebel "do not marry this person."

Zadok son of Baana also made repairs=

"to contract with the House to do what is needed in order to be ready to cohabitate with others."

The Rab obviousy knew the Nsh was going to be a big huge slut, and offers the above advice. Is there a right way to be randy? Certainly there is. None of us has done it but the text says there is a way out back to life if we don't.

The Number is זזי‎ ‎, zazi, "show signs of life."

The verb ζαω (zao) means to live in the sense of to be alive.

"The demonstrative pronoun and adverb זה (zeh) or זו (zo) or זאת (zo't; feminine), meaning that or which, happens in various but comparable forms all over the Semitic language area. It probably has nothing to do with the root זהה (zhh). Although it looks related, the similarity is coincidental; our particle is an expanded form of what in antiquity was probably just the letter ז (zayin).

Often our particle is used as a substantive, for instance in Genesis 2:23: 'This one (זאת) is bone from my bone; this one shall be called woman.' Sometimes it's repeated: 'Thus this one did not come near that one all night' (Exodus 14:20). But mostly it points reflectively to whatever comes next, or whatever it follows: 'This bread of ours...' (Joshua 9:12), 'this great nation...' (Deuteronomy 4:6), 'Look at this...' (Job 5:27)."

The one who possesses the signs of life is the one who is able to be the Nsh as he alone is the one that will understand how to make the nation great. We cannot for example condone the behavior of a Nsh that for example makes a porn movie when he is barely legal, but we can conceive of him as a possibility far more than a former president who helps Mormons plan a major overseas terror attack. One we might view as a mishap, a rite of passage we would prefer not, but the other we have to jail.

v. 5: Tekoa is "sudden realization" of the voice of reason.

"The verb תקע (taqa') means to blow, clap or strike; to produce a sudden and brief burst of force. Noun תקע (teqa') means a blast or sudden sound (of a horn). Noun תקוע (taqoa') means trumpet."

The Number is 9375, טג‎‎זה‎‎, "that's it." What is IT?

IT is who you are. In Hebrew "it" is an inflection of the appearance of a person both in reality and in their thoughts. It is spoken and it is pictorial. We visualize and articulate what we think is the Self. The Self is an active representation, however and cannot be tagged.

The highest Torah then is not to be on the stage of theater or even at a distance, but able to understand the drama from which we cannot be separate but must be at peace. Witness the trouble of others, but if ye be wise, have none of it thine own self.

This is the fastest, most effective way to realize the Nsh. There is a loftiest way to deal with the trials and travails of others. I would not, for example act interested in the porn background of another person. I would niether inquire into it or care about it if I happened to learn of one. There are other details about life that are more important.

If one makes porn the epicenter of life, this, in my opinion is a mistake but so long as it is not my mistake, I am perfectly content to allow others to make it. In general I avoid stangers, weird tales, strange stories, bizarre mishaps and do my best to stay focused. It is always best to be as uninteresting and uninterested as possible. This is the secret.

[scottbcrowley2]

Rosalia man dies in vehicle crash near Tekoa - Fri, 04 May 2018 PST

A Rosalia man was killed Friday morning in a single-vehicle accident on Highway 27 near Tekoa. Rosalia man dies in vehicle crash near Tekoa - Fri, 04 May 2018 PST

[lordgodjehovahsway]

2 Samuel 14: David Is Confronted By A Woman From Tekoa Sent By Joab

1 Joab son of Zeruiah knew that the king’s heart longed for Absalom. 

2 So Joab sent someone to Tekoa and had a wise woman brought from there. He said to her, “Pretend you are in mourning. Dress in mourning clothes, and don’t use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead. 

3 Then go to the king and speak these words to him.” And Joab put the words in her mouth.

4 When the woman from Tekoa went to the king, she fell with her face to the ground to pay him honor, and she said, “Help me, Your Majesty!”

5 The king asked her, “What is troubling you?”

She said, “I am a widow; my husband is dead. 

6 I your servant had two sons. They got into a fight with each other in the field, and no one was there to separate them. One struck the other and killed him. 

7 Now the whole clan has risen up against your servant; they say, ‘Hand over the one who struck his brother down, so that we may put him to death for the life of his brother whom he killed; then we will get rid of the heir as well.’ They would put out the only burning coal I have left, leaving my husband neither name nor descendant on the face of the earth.”

8 The king said to the woman, “Go home, and I will issue an order in your behalf.”

9 But the woman from Tekoa said to him, “Let my lord the king pardon me and my family, and let the king and his throne be without guilt.”

10 The king replied, “If anyone says anything to you, bring them to me, and they will not bother you again.”

11 She said, “Then let the king invoke the Lord his God to prevent the avenger of blood from adding to the destruction, so that my son will not be destroyed.”

“As surely as the Lord lives,” he said, “not one hair of your son’s head will fall to the ground.”

12 Then the woman said, “Let your servant speak a word to my lord the king.”

“Speak,” he replied.

13 The woman said, “Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son? 

14 Like water spilled on the ground, which cannot be recovered, so we must die. But that is not what God desires; rather, he devises ways so that a banished person does not remain banished from him.

15 “And now I have come to say this to my lord the king because the people have made me afraid. Your servant thought, ‘I will speak to the king; perhaps he will grant his servant’s request. 

16 Perhaps the king will agree to deliver his servant from the hand of the man who is trying to cut off both me and my son from God’s inheritance.’

17 “And now your servant says, ‘May the word of my lord the king secure my inheritance, for my lord the king is like an angel of God in discerning good and evil. May the Lord your God be with you.’”

18 Then the king said to the woman, “Don’t keep from me the answer to what I am going to ask you.”

“Let my lord the king speak,” the woman said.

19 The king asked, “Isn’t the hand of Joab with you in all this?”

The woman answered, “As surely as you live, my lord the king, no one can turn to the right or to the left from anything my lord the king says. Yes, it was your servant Joab who instructed me to do this and who put all these words into the mouth of your servant. 

20 Your servant Joab did this to change the present situation. My lord has wisdom like that of an angel of God—he knows everything that happens in the land.”

21 The king said to Joab, “Very well, I will do it. Go, bring back the young man Absalom.”

22 Joab fell with his face to the ground to pay him honor, and he blessed the king. Joab said, “Today your servant knows that he has found favor in your eyes, my lord the king, because the king has granted his servant’s request.”

23 Then Joab went to Geshur and brought Absalom back to Jerusalem. 

24 But the king said, “He must go to his own house; he must not see my face.” So Absalom went to his own house and did not see the face of the king.

25 In all Israel there was not a man so highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him. 

26 Whenever he cut the hair of his head—he used to cut his hair once a year because it became too heavy for him—he would weigh it, and its weight was two hundred shekels by the royal standard.

27 Three sons and a daughter were born to Absalom. His daughter’s name was Tamar, and she became a beautiful woman.

28 Absalom lived two years in Jerusalem without seeing the king’s face. 

29 Then Absalom sent for Joab in order to send him to the king, but Joab refused to come to him. So he sent a second time, but he refused to come. 

30 Then he said to his servants, “Look, Joab’s field is next to mine, and he has barley there. Go and set it on fire.” So Absalom’s servants set the field on fire.

31 Then Joab did go to Absalom’s house, and he said to him, “Why have your servants set my field on fire?”

32 Absalom said to Joab, “Look, I sent word to you and said, ‘Come here so I can send you to the king to ask, “Why have I come from Geshur? It would be better for me if I were still there!”’ Now then, I want to see the king’s face, and if I am guilty of anything, let him put me to death.”

33 So Joab went to the king and told him this. Then the king summoned Absalom, and he came in and bowed down with his face to the ground before the king. And the king kissed Absalom.

[northern-crow]

My D&D party is very sexy and cool. 

Big lady on the left is Keedja, a goliath fighter. Beautiful man in the middle is Judas (or Tekoa depending on who you ask), our tiefling bard. Lastly, to the right, is Fang the half-orc paladin, played by yours truly.

1/3/19