I was thinking on the food laws this weekend and wondered on Lev 11 which talks of insects:

"All winged insects that walk on all fours are detestable to you; yet of all winged insects that walk on all fours you may eat those which have legs above their feet with which to leap on the ground. Of these you may eat: the whole species of migratory #locust, of bald locust, of cricket, and of #grasshopper. But all other winged insects which are four footed are detestable to you."

All true insects have six legs which is the defining trait of the class Insecta, also known as Hexapoda which literally means “six feet”.

Some bugs however look like they have four legs and I would personally choose not to eat these insects:

- Praying mantises are a classic example. They walk on four legs, while their front pair look more like arms.
- Beetles and ladybugs sometimes tuck their front legs in, making them appear four-legged at a glance.
- Camouflage and posture can also trick the eye. Some insects modify leg use for jumping, burrowing, or sensing, which can make a couple of legs less visible.

But they are all still insects with 6 legs and even the list of insects that are included in the edible list (migratory locust, of bald locust, of cricket, and of grasshopper) walk on 6 feet and not 4.

Why is it said that they walk on 4 feet in this passage if observation tells us that they walk on 6 feet?

Is this because of human intervention in the passage and they wrote down what they believed to be true? If this was given directly by YHWH would it then still have this error in the text?

I have a similar question on the hare and rock badger. Hares practice coprophagy which means that they eat soft fecal pellets to reabsorb nutrients. Rock badgers on the other hand exhibit jaw movements that resemble cud-chewing, but neither of these animals have the necessary multi-chambered stomachs that make chewing the cud possible.

Ancients might have misconstrued that these animals chew the cud, but would YHWH have made such a mistake in saying that they chew the cud knowing He created them not to?

#insects #chewingthecud

BIBLE STUDY --- THE BOOKS OF THE TORAH

THE BOOK OF LEVITICUS – PART 2

BEGINNINGS OF THE PRIESTHOOD {8–10}

Though Leviticus looks like a Law book, because it contains so many regulations, it is really a history book describing the events that occurred about a year after the exodus. These chapters remind us of the true character of the book, for they tell how Moses ordained Aaron and his sons to be priests and how they offered their first sacrifices. Awed by the complexity of the ordination rituals, the modern reader may miss the marvel that Aaron should have been appointed high priest. For it was Aaron who had presided over the making of the golden calf and encouraged its worship {Exodus 32}. Had not Moses interceded for Israel, the whole nation would have been destroyed in the wilderness. Here the gracious forgiveness of YHVH is most clear. Aaron, the chief sinner, is appointed chief mediator between YHVH and the people. In the New Testament the career of Peter parallels Aaron’s in some respect. The greatness of the high priesthood is symbolized by the richly decorated robes Aaron wore. He and his sons were anointed with oil, and then Moses offered the three most common sacrifices on their behalf. They were confined to the court of the tabernacle for a week, and it seems likely that some of the rituals were repeated each day. By this means they were set apart from the rest of the people and entirely consecrated to their holy office. By the eighth day the process was complete. Now Aaron and his sons could offer sacrifice. This time, Moses only told them what to do; he did not offer sacrifices himself. Chapter 9 concludes by saying that, after they had offered the sacrifices for themselves and the people, fire came out of the tabernacle to burn up the offerings, thereby displaying YHVH’s approval of their actions. After this, 10:1-2 presents an unexpected turn of events: “Aaron’s sons Nadab and Abihu put coals of fire in their incense burners and sprinkled incense over it. In this way, they disobeyed Adonai by burning before him a different kind of fire than he had commanded. So, fire blazed forth from Adonai’s presence and burned them up, and they died there before Adonai”. We do not know exactly what is meant by unholy fire. What is important is that the priests did something that YHVH had not Commanded them. The priests were supposed to set an example of total obedience to YHVH’s word: this is the essence of holiness. Instead, they decided to follow their own plans and the consequences were dire. “Aaron was silent” {10:3}. He was warned not even to mourn his sons’ deaths, lest he be suspected of condoning their sin {verses 6-7}. Yet, despite his sons’ actions, Aaron and his surviving sons were confirmed as priests. They were reminded that their job was “to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean. And you must teach the Israelites all the Laws that Adonai has given through Moses” {verses 10-11}. The chapter closes on another note of grace. Although the priests made a mistake in offering one of the sin offerings, YHVH would overlook it on this occasion.

CLEANNESS AND UNCLEANNESS {11–16}

Distinguishing between the unclean and the clean is the theme of chapters 11–15, which prepare for the great Day of Atonement ceremonies of chapter 16. These are designed to cleanse the tabernacle from the uncleanness of the people of Israel, thereby ensuring that YHVH would continue to dwell among them {16:16, 19}. Chapter 11 discusses unclean animals, that is, animals that may not be eaten. Land animals are dealt with first, then fish and birds, and finally various miscellaneous creatures such as locusts and reptiles. To be clean, a land animal must have cloven hooves and chew the cud; that covers sheep and cattle but excludes pigs and camels. Fish must have fins and scales to be edible; without them, they count as unclean. Birds are clean unless they are birds of prey or scavengers that eat carrion. Insects that resemble birds in having wings and two large legs to hop with -- for example, locusts -- are clean. Other flying insects are unclean. All squirming creatures that dart hither and thither, such as lizards, are unclean. The reasons for declaring some animals clean and others unclean has long been a great puzzle. One suggestion is that the unclean animals were used in sacrifice by pagan worshipers or were thought to represent pagan deities. Certainly, some unclean animals were used in pagan worship, but so were some clean ones, and that fact makes this explanation unsatisfactory. A second possibility is that the rules were hygienic: the clean animals were safe to eat whereas the unclean were not. There may be some truth in this explanation, but it is not completely adequate, for some clean animals can be harmful while some unclean ones are all right to eat. Unclean animals could not be eaten, but there was no harm in touching them. Israelites could ride camels, for example. However, all dead animals, unless killed for sacrifice, were unclean. Anyone who touched the carcass of a dead creature became unclean himself and therefore could not enter the tabernacle that day {11:39-40}. The following chapters deal with other conditions that make people unclean. Chapter 12 states that childbirth, or more precisely the bloody discharge that follows childbirth, makes a woman unclean. In Old Testament theology death is the ultimate uncleanness, and conditions that are abnormal or threaten to lead to death are also unclean. When the discharge has ceased, after a fixed period the mother must bring a burnt offering and a sin offering to atone for any sin she may have committed, and to purify the tabernacle that may have been polluted through her uncleanness. Chapters 13–14 deal with the uncleanness caused by skin diseases. Detailed regulations are given to distinguish between different diseases so that the priests can decide whether people are unclean or not. If they are unclean, they must live outside the camp until their skin heals. Traditionally the unclean skin disease has been called leprosy. But this is unlikely to be correct, since leprosy was unknown in the Middle East in Old Testament times. Rather, it was any disease that led to the skin peeling off in patches, such as psoriasis. This explains why the disease might spontaneously get better. If the disease did retreat sufficiently, the sufferer could call the priest, and if the priest was satisfied with the cure, the sufferer could be readmitted to the community after following the rituals prescribed in chapter 14. This also explains what is to be done if patches of mould are found in pieces of cloth or house walls. Chapter 15 explains how men can become unclean through discharges from their sexual organs, due to gonorrhoea or sexual intercourse, while women become unclean through menstruation or a long-term discharge. Part of the purpose of these regulations is to prevent the sacred prostitution that was common in the ancient world. Since sexual intercourse made people unclean, they could not go to worship immediately afterward. Further, the uncleanness of menstruation should have discouraged men from being overfamiliar with unmarried girls. The broad scope of these uncleanness regulations meant that nearly every Israelite would be unclean at some time in his or her life. This uncleanness could contaminate YHVH’s dwelling place, the tabernacle, making it impossible for YHVH to continue to live there. To avert this catastrophe, a Day of Atonement was held once a year. This is the most solemn day in the Jewish calendar, and the ceremonies for it are described in detail in Leviticus 16. There are three acts on the Day of Atonement that are described in this chapter. There was first the special sin offering offered by the high priest, in the course of which the outer altar of burnt offering, the incense altar inside the Holy Place, and finally the Ark itself in the Holy of Holies were sprinkled with blood to purify each part of the tabernacle. This was the one occasion in the year when the high priest entered the presence of YHVH in the Holy of Holies, and elaborate precautions were taken to screen the high priest from YHVH’s holiness {16:2-4, 11-17}. There was another public act that pictured the sins of Israel being taken away. A goat was chosen by lot. Then the high priest placed his hands on its head and recited over it the nation’s sin. This goat was then led away and driven into a solitary place; in later times it was pushed over a precipice. These actions pictured Israel’s sins being carried away, so that they could not disturb the peace between YHVH and his people. The third important feature of the Day of Atonement was public prayer and fasting. This showed that sin could not be eliminated without effort, but only through a complete change of heart by every person in Israel.

RULES FOR DAILY LIFE {17–25}

Whereas the opening chapters of Leviticus are entirely concerned with the godward side of religion, the later chapters are more concerned with practical religious duties toward other persons. However, chapter 17 repeats some of the rules about sacrifice and makes one new one: that all sacrifice must be offered in the tabernacle courtyard. This was to prevent people from secretly worshiping heathen gods. Chapters 18 and 20 spell out the rules governing sexual relations in ancient Israel. Chapter 19 gives further examples of what holiness means in everyday life. Positively, it means helping the poor by leaving some grain behind in the fields at harvest time {19:9-10}; paying people promptly {verse 13}; avoiding gossip {verse 16}; honouring the elderly, helping the immigrant, and being honest in business {verses 32-36}. But holiness goes beyond deeds and words. It should transform thoughts: “Never seek revenge or bear a grudge against anyone, but love your neighbour as yourself” {verse 18}. Chapters 21 and 22 discuss how the holy men of Israel, the priests, are to demonstrate their holiness in their lives. First, they must avoid approaching dead bodies unless the dead are very close relatives. Second, they must marry women of known moral uprightness. Third, deformed priests -- for example, a blind or lame priest -- may never offer sacrifices. Here the principle is plain that men who represent YHVH must reflect the perfection of YHVH in normal, healthy bodies. However, those who are temporarily unclean, through skin disease or a discharge, may resume their duties as soon as their uncleanness is cured. Chapter 23 lists the main holy days and the sacrifices that had to be offered on each one. Chapter 24 deals with the lamp and special bread kept within the tabernacle. A case of blasphemy that occurred in the wilderness is mentioned. Because the man actually used the sacred name of YHVH in a curse, he was sentenced to death. Chapter 25 deals with the jubilee year. In every society people fall into debt. Today the effects of debt are somewhat cushioned by state welfare payments and bank overdrafts, but ancient societies did not have such aid available. People in debt had to sell off their family land, on which they depended for their living, or in more serious situations, they could sell themselves into slavery. Once impoverished in this way, it was exceedingly difficult ever to recover one’s land or one’s freedom. But this Law in Leviticus provided an escape. Every 50 years was a jubilee. In this year every slave was released from bondage, and everyone who had sold his land was given it back free. Thus, everyone who fell into debt was given a chance to make a fresh start. Though this Law was primarily designed to help the poor, it also served to prevent the accumulation of too much wealth in the hands of a few rich men.

BLESSINGS, CURSES, AND VOWS {26–27}

Chapter 26 contains the blessings and curses that traditionally concluded a Covenant. Israel is promised great material and spiritual prosperity if she keeps the Law but is warned that tragedy will befall if she is disobedient. Chapter 27 is an appendix dealing with vows and other gifts made to YHVH. When a person promises to give something to YHVH, it becomes holy and cannot be retracted unless a suitable payment is made instead. This chapter sets out the rules about such dedications.

BIBLE STUDY --- THE BOOKS OF THE TORAH

THE BOOK OF LEVITICUS – PART 1

Third book of the Old Testament, largely concerned with the duties of the Levitical priests.

AUTHOR

A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that YHVH revealed the contents of Leviticus to Moses. It may be that Leviticus was not put into writing as soon as it was revealed, but there is little to commend the common critical view that it was composed nearly a thousand years after Moses. The spelling and grammar of Leviticus was, like other books of the Old Testament, revised from time to time to make it understandable to later generations of Jewish readers, but that does not mean the essential content of the book was modified.

DATE

YHVH revealed some of the Laws in Leviticus by speaking to Moses from the tent of meeting, or tabernacle {Leviticus 1:1}. Other Laws were revealed on Mount Sinai {26:46}. Such statements show that Moses learned the contents of Leviticus after the tabernacle had been built but before the Israelites left Mount Sinai. This fits in with Exodus 40:17, which says that the tabernacle was erected exactly a year after the Israelites left Egypt. They then spent another month at Sinai, during which time the Laws in Leviticus were given to Moses. Then one month later {Numbers 1:1} Moses was commanded to prepare the people to leave Sinai to conquer the Promised Land of Canaan. It is difficult to give an exact date for the Israelite exodus from Egypt. Dates at the end of the 15th century BC or early in the 13th century are put forward by different scholars. Whichever view is adopted, the origin of Leviticus must be one year later than the exodus. But certainty about the absolute date of Leviticus is unimportant so long as the religious setting of the book is understood.

BACKGROUND

About 400 years before the exodus, YHVH promised Abraham that his descendants would be very numerous and live in the land of Canaan. The family of Abraham multiplied, but as a result of famine they had to go and live in Egypt. Afraid of the Israelites, the rulers of Egypt turned them into slaves. The book of Exodus tells how YHVH, acting through Moses, brought the Israelites out of Egypt in a miraculous way. Moses led them to Mount Sinai, where YHVH appeared in fire and smoke on the top of the mountain. Moses went up the mountain, and there YHVH gave him the Ten Commandments and explained various Laws. Through these acts YHVH showed that he had chosen the nation of Israel to be his special holy people, different from all the other nations because they would show YHVH’s character through their behaviour {cf. Exodus 19:5-6}. YHVH’s revelation at Sinai was unique and unrepeatable. But he disclosed to Moses that he wanted to live among the people of Israel permanently. They were told to build a portable royal palace that would be suitable for the divine King of kings. The building of this portable palace, traditionally called the tabernacle, is described in Exodus 35–40. When it was completed, the fire and cloud that had been seen on Mount Sinai appeared over the tabernacle as a sign that YHVH was now dwelling in it {Exodus 40:34-38}. Exodus also tells how Moses was told to appoint his brother Aaron, and Aaron’s sons to serve in the tabernacle as priests {Exodus 28–29}. Unfortunately, before the Israelites even began to build the tabernacle, they made a golden calf under Aaron’s leadership and started to worship it instead. The people were spared only as a result of Moses’ prayers. The book of Exodus therefore leaves the reader in suspense. The tabernacle has been built, but no one knows how to worship YHVH in it. Though Aaron and his family are alive, we are left wondering whether they will still be allowed to lead the worship of YHVH after the idolatry of the golden calf. The book of Leviticus answers this question.

PURPOSE AND THEOLOGY

The Ten Commandments explain briefly and simply how YHVH expects his people to behave. Four of the Commandments explain our duty toward our neighbour. The book of Leviticus follows a similar scheme. Chapters 1–17 show how YHVH wanted Israel to worship him, while chapters 18–27 are mainly concerned with how people should behave toward each other. Whereas the Ten Commandments are general and can be applied quite easily to every society, the book of Leviticus is much more detailed and specifically geared to the special circumstances of ancient Israel. If modern readers are to profit from reading Leviticus, they must look behind the specific regulations to the underlying religious principles that do not change -- in other words, to the theology of Leviticus. Four themes are very important in the theology of Leviticus:

1 -- the presence of YHVH,
2 – holiness
3 -- sacrifice, and
4 -- the Sinai Covenant.

THE PRESENCE OF YHVH

YHVH is always present with Israel in a real way. Sometimes his presence becomes visible in fire and smoke. But even when there is no miraculous sign, YHVH is present. He is especially near when people worship him and offer sacrifice. The many animal sacrifices mentioned in the book are all brought to Adonai. When the animals are burnt, YHVH is pleased with the smell {1:9}. The priests who offer the sacrifices must be especially careful since they come closer to YHVH than other people do. If they are careless in their duties and break YHVH’s Commands, they may die {10:1-2}. YHVH is present not just in worship but in all the ordinary duties of life. The recurring refrain of the later chapters, “I, Adonai, am your YHVH” {18:2; 19:3}, reminds the Israelites that every aspect of their life -- religion {chapters 21–24}, sex {chapters 18, 20}, and relations with neighbours {chapters 19, 25} -- matters to YHVH. The behaviour of every Israelite must mirror that of YHVH himself {20:7}. The fear of YHVH should prompt persons to help the blind, the deaf, the elderly, and the poor. Though such people may have no redress against unfair treatment, YHVH cares about what happens to them {19:14, 32; 25:17, 36, 43}.

HOLINESS

“You must be holy because I am holy” {11:44-45; 19:2; 20:26} could be termed the motto of Leviticus. “Holy,” “clean,” and “unclean” are common words in this book. YHVH is the supremely holy Person in the Bible, and holiness is the distinctive feature of his character. But earthly creatures can become holy too. To become holy, a person must be chosen by YHVH and undergo the correct ceremony. Thus, at Sinai all Israel became a holy nation {Exodus 19:6}. Leviticus 8–9 explains how Aaron and his sons were ordained priests. This made them more holy than ordinary Israelites and therefore able to approach YHVH and offer sacrifice. Before anyone could become holy, they had to be “clean.” Cleanness in Leviticus means more than just being free of dirt, though this idea is included. It means being free of any abnormality. Whenever a person appears to fall short of perfection, he is described as “unclean.” Thus, the worst uncleanness is death, the very opposite of perfect life. But bleeding and other discharges and patchy skin diseases can make someone unclean. Animals that move in peculiar ways or have strange habits are also called unclean {Leviticus 11–15}. Holiness and its opposite, uncleanness, can describe behaviour as well as outward appearance. To be holy means to obey YHVH and to act like YHVH. Chapters 18–25 explain what holiness means in daily living. It means avoiding illicit sexual relations, caring for the poor, being honest, being fair, and loving your neighbour as yourself. This sort of behaviour made Israel different from other peoples. Through their holiness the whole nation was supposed to demonstrate what YHVH was like.

SACRIFICE

In practice unfortunately, the nation and the individuals within it rarely lived up to these ideals of holiness. Even if one did not commit a grievous sin, he or she was always liable to become unclean through contact with someone else, touching a dead animal, or in some other way. To maintain contact with a holy YHVH, Israel’s sins and uncleanness had to be removed. This is what the sacrifices were for. They brought the forgiveness of sins and cleansing from uncleanness. Because sin affects relations between YHVH and humans in various ways, Leviticus provides four different types of offerings to cover the different cases {Leviticus 1–6}, and explains which sacrifices must be offered on which occasions {chapters 7–17}. All these rituals served to underline the seriousness of sin and helped preserve peace and fellowship between YHVH and humanity.

THE SINAI COVENANT

All the Laws contained in Leviticus form part of the Sinai Covenant. They fill out and apply the principles of the Ten Commandments to the specific circumstances of ancient Israel. But they are more than a set of detailed rules, because they were given as part of the Covenant. Three things have to be remembered about this Covenant. First, the Covenant created a personal relationship. Adonai became Israel’s king, and Israel became his special treasure set apart from the other nations of the world. Second, the Covenant was based on YHVH’s grace. He had made a promise to Abraham and, in saving the people from Egyptian slavery, he demonstrated his faithfulness to his promise and his love for Israel. Israel in turn, was to show its gratitude for salvation by keeping the Law. In no way did keeping the Law earn them salvation. The Law was given to a redeemed people. Finally, there were promises and threats built into the Covenant {Leviticus 26}. When the nation keeps the Law, YHVH promises they will enjoy good harvests, victory over their enemies, and YHVH walking among them as he did in Eden. But if they reject YHVH’s Laws, terrible calamities will befall them: drought, famine, defeat, and even expulsion from the land YHVH had promised to give them. These Covenant curses form the background to the prophets’ warnings in later times.

CONTENT

KINDS OF SACRIFICES {1–7}

These chapters explain how the different kinds of sacrifices were to be offered. Most of these sacrifices also formed part of the regular worship in the tabernacle and later in the temple. But these chapters are concerned with personal offerings made when someone had sinned or made a vow or recovered from an illness. They explain what the offerer must do and what the priest must do, which parts of the animal must be burned, which parts may be eaten by the priest, and what is to be done with the blood of the animal. First, the offerer brought the animal into the outer court of the tabernacle. In the presence of the priest, he put his hand on the head of the animal and explained why he was bringing the sacrifice. Then the worshiper killed the animal and chopped it up. The priest then took over. He caught the blood as it ran out of the dying animal and splashed it over the altar, and burned at least some of the animal on the great altar in the court of the tabernacle. These acts were performed with all the animal sacrifices. The special feature of the burnt offering {Leviticus 1} was that the whole animal, which had to be unblemished, was burned on the altar. All that the priest received was the skin. This was the most common sacrifice and was offered on many different occasions. In giving the whole animal to YHVH in the sacrifice, the worshiper dedicated himself or herself totally to YHVH’s service. “Lay your hand on its head so Adonai will accept it as your substitute, thus making atonement for you” {1:4}. Chapter 2 deals with the grain offering that always accompanied the burnt offering, but which could also be offered alone. Only part of this offering was burned; the rest was given to the priests to eat. The sacrifices formed an important part of their income. The peace {fellowship} offering’s special feature was that it was the only sacrifice where the offerer was allowed to eat part of the meat {Leviticus 3}. Since in the earliest period Israelites were not permitted to kill animals except for sacrifice {chapter 17}, every meal that included meat had to be preceded by a peace offering. Leviticus 7:11-18 mentions three occasions that might prompt a peace-offering “thanksgiving”: when someone had something to praise YHVH for or some sin to acknowledge; a vow promising a sacrifice if YHVH would help one out of a difficulty; and a voluntary offering, made just because the person felt like it. Despite its name, the sin offering {Leviticus 4} was not the only offering dealing with sin. The other sacrifices also made the forgiveness of sin possible. The special significance of this sacrifice is emphasized by its unusual ritual. Instead of the blood being splashed over the altar, as in the other sacrifices, it was carefully smeared over the horns {corners} of the large altar in the courtyard {4:30} or over the small altar inside the holy place {verse 18}; once a year the blood was sprinkled over the Ark in the Holy of Holies {16:14}. Sin makes these different parts of the tabernacle unclean, unfit for the presence of YHVH. And if YHVH is not present in the tabernacle, worship has no point. The blood acts as a spiritual disinfectant, making the tabernacle clean and holy again. The sin offering was required whenever a person inadvertently broke one of the Commandments or had suffered from a discharge or skin disease that made him or her unclean for a week or more {chapters 12, 15}. The guilt offering {5:14–6:7} was for more serious offenses, such as stealing holy property or deliberately using YHVH’s name in a false oath. Such an offense was seen as robbing YHVH. Therefore, a ram had to be offered as a sort of repayment. Whereas the poor person could offer just a bird for the other sacrifices, a ram was always required for a guilt offering. Chapters 6:8–7:38 contain various other regulations about sacrifice, mainly specifying how much of each sacrifice the priests may eat and how much must be burned. One important rule for those who weren’t priests was that they were not to eat any fat or blood or eat sacrificial meat when they were unclean. If they did, they could be cut off from Israel {7:21-27}.

What was Nehemiah’s first action upon arriving in Jerusalem?

#quiz #nehemiah

PS: Discussions are very welcome, but please do not give the answer away in your discussions.

Hint: Nehemiah 2

"If ye be willing and obedient, ye shall eat the good of the land"

Is 1

a special psalm.

an assumption i make is those who look to this psalm have gone somewhat beyond a basic level of understanding.
now it's me talking, so anyone who's been reading my texts is probably starting to shudder...
fear not, i'm going to do nothing but display the verses of the psalm itself.
but shudder, because i'm going to 're-arrange' the order of the verses.
because, to me anyway, this psalm, wonderful poetry that it is, seems to jump all over the place.

so, because it is one of those complete reflections of the hebrew alphabet, i make use of another complete reflection to do the re-arranging.
even here there could be dispute, oh, what don't we find to disagree on.
the menorah has 22 of those bud collections.
i took that order, and without thinking, but just following the order that i understand, you could say i overlayed the psalm onto the menorah.
and read it again, and was astounded at the change in coherence.
a development emerges.

consider this nothing, just a gift. some may find it 'wrong', some may find an additional value.
what i did was firstly place each 'stanza' of eight into menorah order.
and then secondly, just because i see something else in the Lord's Prayer, a double pattern of four, i merged them into a single pattern of four double lines. sometimes it seems not to make sense, but mostly it does.
and, having decided to do that second adjustment, i remained constant in my approach.
so, here it is.
(the descriptions before each letter are my own, and for info, i did this in 2019 - i've moved further since then, but i have no inclination to change this)

Stembud, opening way of babe entering egypt.
KOPH.
145 I call with all my heart; answer me, O LORD!
I will obey Your statutes.
149 Hear my voice, O LORD, according to Your loving devotion;
give me life according to Your justice.
146 I call to You; save me,
that I may keep Your testimonies.
150 Those who follow after wickedness draw near;
they are far from Your law.
147 I rise before dawn and cry for help;
in Your word I have put my hope.
151 You are near, O LORD,
and all Your commandments are true.
148 My eyes anticipate the watches of night,
that I may meditate on Your word.
152 Long ago I learned from Your testimonies
that You have established them forever.

1st bud on branch of knowledge.
ALEPH.
1 Blessed are those whose way is blameless,
who walk in the law of the LORD.
5 Oh, that my ways were committed
to keeping Your statutes!
2 Blessed are those who keep His testimonies,
and seek Him with all their heart.
6 Then I would not be ashamed
when I consider all Your commandments.
3 They do no iniquity;
they walk in His ways.
7 I will praise You with an upright heart
when I learn Your righteous judgments.
4 You have ordained Your precepts,
that we should keep them diligently.
8 I will keep Your statutes;
do not utterly forsake me.

1st bud on branch of fear of the Lord.
DALETH.
25 My soul cleaves to the dust;
revive me according to Your word.
29 Remove me from the path of deceit
and graciously grant me Your law.
26 I recounted my ways and You answered me;
teach me Your statutes.
30 I have chosen the way of truth;
I have set Your ordinances before me.
27 Make clear to me the way of Your precepts;
then I will meditate on Your wonders.
31 I cling to Your testimonies, O LORD;
let me not be put to shame.
28 My soul melts with sorrow;
strengthen me according to Your word.
32 I run in the path of Your commandments,
for You will enlarge my heart.

1st bud on branch of counsel.
ZAIN.
49 Remember Your word to Your servant,
upon which You have given me hope.
53 Rage has taken hold of me
because of the wicked who reject Your law.
50 This is my comfort in affliction,
that Your promise has given me life.
54 Your statutes are songs to me
in the house of my pilgrimage.
51 The arrogant utterly deride me,
but I do not turn from Your law.
55 In the night, O LORD, I remember Your name,
and I will keep Your law.
52 I remember Your judgments of old, O LORD,
and in them I find comfort.
56 This is my practice,
for I obey Your precepts.

1st bud on branch of might.
IOD.
73 Your hands have made me and fashioned me;
give me understanding to learn Your commandments.
77 May Your compassion come to me, that I may live,
for Your law is my delight.
74 May those who fear You see me and rejoice,
for I have hoped in Your word.
78 May the arrogant be put to shame for subverting me with a lie;
I will meditate on Your precepts.
75 I know, O LORD, that Your judgments are righteous,
and that in faithfulness You have afflicted me.
79 May those who fear You turn to me,
those who know Your testimonies.
76 May Your loving devotion comfort me, I pray,
according to Your promise to Your servant.
80 May my heart be blameless in Your statutes,
that I may not be put to shame.

1st bud on branch of wisdom.
MEM.
97 Oh, how I love Your law!
All day long it is my meditation.
101 I have kept my feet from every evil path,
that I may keep Your word.
98 Your commandments make me wiser than my enemies,
for they are always with me.
102 I have not departed from Your ordinances,
for You Yourself have taught me.
99 I have more insight than all my teachers,
for Your testimonies are my meditation.
103 How sweet are Your words to my taste,
sweeter than honey in my mouth.
100 I discern more than the elders,
because I obey Your precepts.
104 I gain understanding from Your precepts;
therefore I hate every false way.

1st bud on branch of understanding.
AIN.
121 I have done what is just and right;
do not leave me to my oppressors.
125 I am Your servant; give me understanding
that I may know Your testimonies.
122 Ensure Your servant’s well-being;
do not let the arrogant oppress me.
126 It is time for the LORD to act,
for they have broken Your law.
123 My eyes fail, looking for Your salvation,
and for Your righteous promise.
127 Therefore I love Your commandments more than gold,
even the purest gold.
124 Deal with Your servant according to Your loving devotion,
and teach me Your statutes.
128 Therefore I admire all Your precepts
and hate every false way.

Stembud opening way of youth entering wilderness/assyria.
RESH.
153 Look upon my affliction and rescue me,
for I have not forgotten Your law.
157 Though my persecutors and foes are many,
I have not turned from Your testimonies.
154 Defend my cause and redeem me;
revive me according to Your word.
158 I look on the faithless with loathing
because they do not keep Your word.
155 Salvation is far from the wicked
because they do not seek Your statutes.
159 Consider how I love Your precepts, O LORD;
give me life according to Your loving devotion.
156 Great are Your mercies, O LORD;
revive me according to Your ordinances.
160 Your word is the essence of truth,
and all Your righteous judgments endure.

2nd bud on branch of knowledge.
BETH.
9 How can a young man keep his way pure?
By guarding it according to Your word.
13 With my lips I proclaim
all the judgments of Your mouth.
10 With all my heart I have sought You;
do not let me stray from Your commandments.
14 I rejoice in the way of Your testimonies
as much as in all riches.
11 I have hidden Your word in my heart
that I might not sin against You.
15 I will meditate on Your precepts
and regard Your ways.
12 Blessed are You, O LORD;
teach me Your statutes.
16 I will delight in Your statutes;
I will not forget Your word.

2nd bud on branch of fear of the Lord.
HE.
33 Teach me, O LORD, the way of Your statutes,
and I will keep them to the end.
37 Turn my eyes away from worthless things;
revive me with Your word.
34 Give me understanding that I may observe Your law,
and follow it with all my heart.
38 Establish Your word to Your servant,
to produce reverence for You.
35 Direct me in the path of Your commandments,
for there I find delight.
39 Turn away the disgrace I dread,
for Your judgments are good.
36 Turn my heart to Your testimonies
and not to covetous gain.
40 How I long for Your precepts!
Revive me in Your righteousness.

2nd bud on branch of counsel.
HETH.
57 The LORD is my portion;
I have promised to keep Your words.
61 Though the ropes of the wicked bind me,
I do not forget Your law.
58 I have sought Your face with all my heart;
be gracious to me according to Your promise.
62 At midnight I rise to give You thanks
for Your righteous judgments.
59 I considered my ways
and turned my steps to Your testimonies.
63 I am a friend to all who fear You,
and to those who keep Your precepts.
60 I hurried without hesitating
to keep Your commandments.
64 The earth is filled with Your loving devotion, O LORD;
teach me Your statutes.

2nd bud on branch of might.
KAPH.
81 My soul faints for Your salvation;
I wait for Your word.
85 The arrogant have dug pits for me
in violation of Your law.
82 My eyes fail, looking for Your promise;
I ask, “When will You comfort me?”
86 All Your commandments are faithful;
I am persecuted without cause—help me!
83 Though I am like a wineskin dried by smoke,
I do not forget Your statutes.
87 They almost wiped me from the earth,
but I have not forsaken Your precepts.
84 How many days must Your servant wait?
When will You execute judgment on my persecutors?
88 Revive me according to Your loving devotion,
and I will obey the testimony of Your mouth.

2nd bud on branch of wisdom.
NUN.
105 Your word is a lamp to my feet
and a light to my path.
109 I constantly take my life in my hands,
yet I do not forget Your law.
106 I have sworn and confirmed
that I will keep Your righteous judgments.
110 The wicked have set a snare for me,
but I have not strayed from Your precepts.
107 I am severely afflicted, O LORD;
revive me through Your word.
111 Your testimonies are my heritage forever,
for they are the joy of my heart.
108 Accept the freewill offerings of my mouth, O LORD,
and teach me Your judgments.
112 I have inclined my heart to perform Your statutes,
even to the very end.

2nd bud on branch of understanding.
PE.
129 Wonderful are Your testimonies;
therefore I obey them.
133 Establish my steps through Your promise;
let no sin rule over me.
130 The unfolding of Your words gives light;
it informs the simple.
134 Redeem me from the oppression of man,
that I may keep Your precepts.
131 I open my mouth and pant,
as I long for Your commandments.
135 Make Your face shine upon Your servant,
and teach me Your statutes.
132 Turn to me and show me mercy,
as You do to those who love Your name.
136 My eyes shed streams of tears
because Your law is not obeyed.

Stembud opening way of man entering israel.
SHIN.
161 Rulers persecute me without cause,
but my heart fears only Your word.
165 Abundant peace belongs to those who love Your instruction;
nothing can make them stumble.
162 I rejoice in Your promise
like one who finds great spoil.
166 I wait for Your salvation, O LORD,
and I carry out Your commandments.
163 I hate and abhor falsehood,
but Your law I love.
167 I obey Your testimonies
and love them greatly.
164 Seven times a day I praise You
for Your righteous judgments.
168 I obey Your precepts and Your testimonies,
for all my ways are before You.

3rd bud on branch of knowledge.
GIMEL.
17 Deal bountifully with Your servant,
that I may live and keep Your word.
21 You rebuke the arrogant—
the cursed who stray from Your commandments.
18 Open my eyes that I may see
wondrous things from Your law.
22 Remove my scorn and contempt,
for I have kept Your testimonies.
19 I am a stranger on the earth;
do not hide Your commandments from me.
23 Though rulers sit and slander me,
Your servant meditates on Your statutes;
20 My soul is consumed with longing
for Your judgments at all times.
24 Your testimonies are indeed my delight;
they are my counselors.

3rd bud on branch of fear of the Lord.
VAU.
41 May Your loving devotion come to me, O LORD,
Your salvation, according to Your promise.
45 And I will walk in freedom,
for I have sought Your precepts.
42 Then I can answer him who taunts,
for I trust in Your word.
46 I will speak of Your testimonies before kings,
and I will not be ashamed.
43 Never snatch the word of truth from my mouth,
for I hope in Your judgments.
47 I delight in Your commandments
because I love them.
44 I will always obey Your law,
forever and ever.
48 I lift up my hands to Your commandments, which I love,
and I meditate on Your statutes.

3rd bud on branch of counsel.
TETH.
65 You are good to Your servant, O LORD,
according to Your word.
69 Though the arrogant have smeared me with lies,
I will keep Your precepts with all my heart.
66 Teach me good judgment and knowledge,
for I believe in Your commandments.
70 Their hearts are hard and callous,
but I delight in Your law.
67 Before I was afflicted, I went astray;
but now I keep Your word.
71 It was good for me to be afflicted,
that I might learn Your statutes.
68 You are good, and You do what is good;
teach me Your statutes.
72 The law from Your mouth is more precious to me
than thousands of pieces of gold and silver.

3rd bud on branch of might.
LAMED.
89 Your word, O LORD, is everlasting;
it is firmly fixed in the heavens.
93 I will never forget Your precepts,
for by them You have revived me.
90 Your faithfulness continues through all generations;
You established the earth, and it endures.
94 I am Yours; save me,
for I have sought Your precepts.
91 They stand this day according to Your ordinances,
for all things are servants to You.
95 The wicked wait to destroy me,
but I will ponder Your testimonies.
92 If Your law had not been my delight,
then I would have perished in my affliction.
96 I have seen an end to all perfection,
but Your commandment is without limit.

3rd bud on branch of wisdom.
SAMEKH.
113 The double-minded I despise,
but Your law I love.
117 Uphold me, and I will be delivered,
that I may always regard Your statutes.
114 You are my hiding place and my shield;
I put my hope in Your word.
118 You reject all who stray from Your statutes,
for their deceitfulness is in vain.
115 Depart from me, you evildoers,
that I may obey the commandments of my God.
119 All the wicked on earth You discard like dross;
therefore I love Your testimonies.
116 Sustain me as You promised, that I may live;
let me not be ashamed of my hope.
120 My flesh trembles in awe of You;
I stand in fear of Your judgments.

3rd bud on branch of understanding.
TZADE.
137 Righteous are You, O LORD,
and upright are Your judgments.
141 I am lowly and despised,
but I do not forget Your precepts.
138 The testimonies You have laid down are righteous
and altogether faithful.
142 Your righteousness is an everlasting righteousness,
and Your law is true.
139 My zeal has consumed me
because my foes forget Your words.
143 Trouble and distress have found me,
but Your commandments are my delight.
140 Your promise is completely pure;
therefore Your servant loves it.
144 Your testimonies are righteous forever.
Give me understanding, that I may live.

Stembud opening way of son of man entering Jerusalem.
TAU.
169 May my cry come before You, O LORD;
give me understanding according to Your word.
173 May Your hand be ready to help me,
for I have chosen Your precepts.
170 May my plea come before You;
rescue me according to Your promise.
174 I long for Your salvation, O LORD,
and Your law is my delight.
171 My lips pour forth praise,
for You teach me Your statutes.
175 Let me live to praise You;
may Your judgments sustain me.
172 My tongue sings of Your word,
for all Your commandments are righteous.
176 I have strayed like a lost sheep;
seek Your servant, for I have not forgotten Your commandments.

it was not my intention to offend anyone.
if so, i do apologise.

Thought for Today: Wednesday November 12

I remember hearing a colleague on Uni, also a professor, say that during His earthly ministry, Yeshua probably repeated Himself more than five hundred times. He also deliberately repeated himself three times. He said that the people in the first two rows will get the message the first time. The second repeat, people in the middle of the lecture hall will get it and with the third repeat, people at the back will get it. By the third repeat, people in the front will never forget it. We need to keep that fact of human nature in mind as we share YHVH’s Love with the people He puts in our path.

"One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth"

De 19

Now then, if you are going to show steadfast love and faithfulness to my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.
Genesis 24:49 ESV

"Kindly and truly" - Kindness because God does not force us to obey His will. Truth because He has told us His will, so we have no excuse.

Despite Eliezer's superior position in truth, he made only strong hints, no demands until agreement had been reached.