#Negeb

[andiatas]

Photo by Cole Keister, Nov. 2018.

[byfaithmedia]

Colourful Sands Park is a great stop while driving through the Israeli desert, situated in the Ramon Crater, the world’s largest erosion crater. You can see the wonder of all the minerals found in God’s holy land.

[mybeautifulchristianjourney]

We read beginning at verse 1.

“Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the Lord showed him all the land, Gilead as far as Dan, all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western sea, the Negeb, and the Plain, that is, the Valley of Jericho the city of palm trees, as far as Zoar. And the Lord said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not go over there.” So Moses the servant of the Lord died there in the land of Moab, according to...

[walkswithmyfather]

Numbers 13:2‭-‬3‭, ‬17‭-‬21‭, ‬25‭-‬33 (ESV). “Send men to spy out the land of Canaan, which I am giving to the people of Israel. From each tribe of their fathers you shall send a man, every one a chief among them. So Moses sent them from the wilderness of Paran, according to the command of the Lord, all of them men who were heads of the people of Israel. Moses sent them to spy out the land of Canaan and said to them, “Go up into the Negeb and go up into the hill country, and see what the land is, and whether the people who dwell in it are strong or weak, whether they are few or many, and whether the land that they dwell in is good or bad, and whether the cities that they dwell in are camps or strongholds, and whether the land is rich or poor, and whether there are trees in it or not. Be of good courage and bring some of the fruit of the land.” Now the time was the season of the first ripe grapes. So they went up and spied out the land from the wilderness of Zin to Rehob, near Lebo-hamath.

At the end of forty days they returned from spying out the land. And they came to Moses and Aaron and to all the congregation of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the congregation, and showed them the fruit of the land. And they told him, “We came to the land to which you sent us. It flows with milk and honey, and this is its fruit. However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan.”

But Caleb quieted the people before Moses and said, “Let us go up at once and occupy it, for we are well able to overcome it.” Then the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we are.” So they brought to the people of Israel a bad report of the land that they had spied out, saying, “The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.”

“Fear Is Your Cue” By In Touch Ministries:

“What scares you? God invites you to bring it to Him and receive His peace and courage.”

“You’ve probably heard that the Israelites wandered in the wilderness for 40 years, but do you know why? Because in their fear, they doubted God’s call. He had intended for the Israelites to finally inhabit the Promised Land, but when Moses sent spies to scope it out, they reported, “The people who live in the land are strong, and the cities are fortified and very large” (Num. 13:28). The Israelites became afraid and mistrusted what the Lord had said. As a result, they didn’t reach the land of milk and honey.

One of the reasons we, like the Israelites, often question what we’ve heard from God is the fear of failure. Feeling afraid is a normal, human response, but it’s also an internal cue that it’s time to do two things:

Investigate what is going on inside: What is scaring you? How do you think God views this situation? How do you believe He’ll respond to your feelings?

Connect with the Father. You are always safe to share your fears with God—He wants to know about them.

It’s the Lord’s desire that we move through life with confidence and assurance in Him (2 Timothy 1:7). Whenever fear tempts you to change course, take a moment to pause, look inward, and talk to God.”

[444names]

Names generated from Quenya names and Quenya names written backwards, plus Irish forenames

Abendorp Abhán Abmairotárd Abmendúnuon Adablis Adnamre Adnussiled Afinn Agnacron Aiginyart Aitiadlaräe Aitnoider Alagolyaly Allav Amari Amorom Amralic Amriondë Amíric Anindloit Anlauqal Anluct Annap Annilallurw Annór Antairiel Anyar Aratnil Armac Arnam Artoople Artún Arudno Aráthri Atanwë Ataynir Athghach Atimól Atsor Attatal Auqam Avalang Aylerif Aytar...

Barmorildón Beachán Begdenil Beleinë Belic Bendol Birmar Blámë Bodastain Brictows Béannéy Béaoir Calaolop Calava Calindë Callohc Camastira Camianivina Canala Caretsin Chorim Cilasus Cildil Coifiono Coláma Coren Corut Crincán Damanatsus Daream Deano Deavyh Deept Derght Deroc Dessal Dlein Dnatheatan Dnoiw Docileán Dredlo Drinrut Duruts Eagni Eatretlen Ecalameld Ecoiruows Eiliard Eiratarusta Eldautuoh Eldónë Elenol Eleyb Elmac Elocabmain Elwodh Emlugnar Eranaëf Erinauc Erlegelufer Eruoy Eróiróna Estin Evanalindo Eälómë Eälórel Eärnav Eärniv Eärrevic Faitro Falannatnul Falirodno Farthfhla Feibards Feiril Felped Fiamow Finayrissë Fingsli Fingwa Finihchinn Finya Fireanih Flaimachal Flandonemól Folma Forins Fornë Frame Frinyë Fëang Fíongast Gendë Gnand Gnieht Gnielo Gniumnarb Gnuadh Gobley Graytir Greav Hainnán Haltsi Hilín Hingin Hröani Hsafts Htang Htraclinírë Htronnait Idarayni Idhröa Idnifted Ilantirús Illodnack Ilvel Imarda Inatant Inquen Inquibhem Inulessar Irran Iryadnatar Irávandrow Islicalo Jeronde Khalaundur Knalnion Knorambë Lafiak Lamlac Lasac Lavalc Lehtneuq Leniondo Lerut Letil Liack Licklundil Lidna Lidnahs Lidno Lidnuaira Lilauren Limhísë Limór Linivnelen Lionám Lionón Lirit Lisín Liter Litsam Livin Llandubhán Lliefinë Llotreh Loarólick Lochlanail Lodlis Lognis Lohtnern Lufrisso Látsi Lómil Madnoi Madrap Magánar Maitnanólë Majohtel Maltál Manam Mandow Margeri Marniefion Maynacramak Mbastoldaeb Mento Methe Migín Milbar Minwol Mirbhlatsin Mirican Muinór Muirep Nachord Narnë Navagnid Naëvírë Negeb Nemeródnap Nemranwë Nemratiahán Nermë Nerudnewd Neulemion Nevae Niahtaw Ninnalómë Niryards Nisnraver Nithyar Nivic Nocamba Noiluma Noinaira Noiran Noiry Nolindë Nomeful Nosir Nácureldë Néimadha Númirwë Obhaniantë Odahk Odnew Oiplein Oliallion Omámacholám Ondeemindë Oreftark Orghs Orlal Orothnadh Oscam Ostoron Othín Ottolán Otárë Partsar Pilin Praghta Priednist Profyella Puramo Pádron Quendih Raciaght Rambeala Ramingae Ramrap Ramylkcon Rannáv Rannín Ratari Rathe Rathgirial Ratië Ratsed Rearair Reassendav Relat Relch Releánair Renat Rendecith Rendë Rentól Reren Rerutalë Restem Rewinail Reytserom Riatper Ricary Rokure Rualma Ruata Rudner Ruivirace Ruthnestoc Rátaírë Réaoi Salótë Samba Sandië Sarma Sarnor Sawloh Sdned Sdneniquet Sdnoidle Sdrathemórë Sdrindo Sealafinam Sellidniv Sgimos Sgnips Sidlidrampa Sifalapa Sighs Sillan Sinwë Sirian Slings Snegilín Sondilín Sorontól Soutarer Spalayh Sreldalav Srondiley Sseruleivás Ssusaht Stanólië Strom Stsew Swormaol Taitalanm Talquen Tandussor Tanirgire Tavae Tedna Terohtirp Teron Testaitna Teugnik Thghtayneim Thnait Tnungollac Touniba Tramlinna Trellog Tsaelgamar Tulion Tummeach Turealviéno Turesaptang Tyeluat Ualendië Uiratritë Ulkcandie Undil Unúmerta Vaeldonds Vaerut Vaglo Valachamo Valloh Vatarya Vatneards Vawgnuseár Vieniter Vindo Vinques Váynahy Wester Wiahs Wodna Yattaul Ytian Ytirmë Áriondo Éiléideaca Ëdlet Ëdnad Ëdnanah Ëdnel Ëdnifaoda Ëdnolo Ëdnorá Ëilande Ëildar Ëilileh Ëilíonácnul Ëinúlidna Ëirind Ëitso Ëlach Ëlatelcal Ëmleilk Ëmronórabm Ëmrornoindo Ëmúnaf Ënódlen Ërudnulets Ërunáhalië Ërólisrimen Ëssecnaxa Ësser Ëssourcar Ëssout Ëthanorow Ëtiar Ëtnairandë Ëwlav Ëwlië Ëwnaval Ëwniar Ëwnirs Ëwniródle Ëwniseál Ídetornallë Óseleivilín Úroniviadna Úvand Ānrial

[wisdomfish]

God is always sufficient

In this world believers are slandered (Psalm 120), catastrophe looms (Psalm 124), saints are scorned (Psalm 123), injustice threatens to reign (Psalm 125), tears flow (Psalm 126), and sin engulfs (Psalm 130). But God is always sufficient, and the hope of home is always present. ~  Mark Loughridge

Psalm 120

A Song of Ascents. In my distress I cry to the Lord,   that he may answer me: ‘Deliver me, O Lord,   from lying lips,   from a deceitful tongue.’

What shall be given to you?   And what more shall be done to you,   you deceitful tongue? A warrior’s sharp arrows,   with glowing coals of the broom tree!

Woe is me, that I am an alien in Meshech,   that I must live among the tents of Kedar. Too long have I had my dwelling   among those who hate peace. I am for peace;   but when I speak,   they are for war.

Psalm 123

A Song of Ascents. To you I lift up my eyes,   O you who are enthroned in the heavens! As the eyes of servants   look to the hand of their master, as the eyes of a maid   to the hand of her mistress, so our eyes look to the Lord our God,   until he has mercy upon us.

Have mercy upon us, O Lord, have mercy upon us,   for we have had more than enough of contempt. Our soul has had more than its fill   of the scorn of those who are at ease,   of the contempt of the proud.

Psalm 124

A Song of Ascents. Of David. If it had not been the Lord who was on our side   —let Israel now say— if it had not been the Lord who was on our side,   when our enemies attacked us, then they would have swallowed us up alive,   when their anger was kindled against us; then the flood would have swept us away,   the torrent would have gone over us; then over us would have gone   the raging waters.

Blessed be the Lord,   who has not given us   as prey to their teeth. We have escaped like a bird   from the snare of the fowlers; the snare is broken,   and we have escaped.

Our help is in the name of the Lord,   who made heaven and earth.

Psalm 125

A Song of Ascents. Those who trust in the Lord are like Mount Zion,   which cannot be moved, but abides for ever. As the mountains surround Jerusalem,   so the Lord surrounds his people,   from this time on and for evermore. For the sceptre of wickedness shall not rest   on the land allotted to the righteous, so that the righteous may not stretch out   their hands to do wrong. Do good, O Lord, to those who are good,   and to those who are upright in their hearts. But those who turn aside to their own crooked ways   the Lord will lead away with evildoers.   Peace be upon Israel!

Psalm 126

A Song of Ascents. When the Lord restored the fortunes of Zion,   we were like those who dream. Then our mouth was filled with laughter,   and our tongue with shouts of joy; then it was said among the nations,   ‘The Lord has done great things for them.’ The Lord has done great things for us,   and we rejoiced.

Restore our fortunes, O Lord,   like the watercourses in the Negeb. May those who sow in tears   reap with shouts of joy. Those who go out weeping,   bearing the seed for sowing, shall come home with shouts of joy,   carrying their sheaves.

Psalm 130

A Song of Ascents. Out of the depths I cry to you, O Lord.   Lord, hear my voice! Let your ears be attentive   to the voice of my supplications!

If you, O Lord, should mark iniquities,   Lord, who could stand? But there is forgiveness with you,   so that you may be revered.

I wait for the Lord, my soul waits,   and in his word I hope; my soul waits for the Lord   more than those who watch for the morning,   more than those who watch for the morning.

O Israel, hope in the Lord!   For with the Lord there is steadfast love,   and with him is great power to redeem. It is he who will redeem Israel   from all its iniquities.

[roman-catholic-mass-readings]

16th August >> Mass Readings (USA)

Wednesday, Nineteenth Week in Ordinary Time 

or

Saint Stephen of Hungary.

Wednesday, Nineteenth Week in Ordinary Time

(Liturgical Colour: Green: A (1))

First Reading Deuteronomy 34:1-12 There Moses died as the Lord had said, and since then no prophet has arisen in Israel like him.

Moses went up from the plains of Moab to Mount Nebo, the headland of Pisgah which faces Jericho, and the LORD showed him all the land— Gilead, and as far as Dan, all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the Western Sea, the Negeb, the circuit of the Jordan with the lowlands at Jericho, city of palms, and as far as Zoar. The LORD then said to him, “This is the land which I swore to Abraham, Isaac, and Jacob that I would give to their descendants. I have let you feast your eyes upon it, but you shall not cross over.” So there, in the land of Moab, Moses, the servant of the LORD, died as the LORD had said; and he was buried in the ravine opposite Beth-peor in the land of Moab, but to this day no one knows the place of his burial. Moses was one hundred and twenty years old when he died, yet his eyes were undimmed and his vigor unabated. For thirty days the children of Israel wept for Moses in the plains of Moab, till they had completed the period of grief and mourning for Moses.

Now Joshua, son of Nun, was filled with the spirit of wisdom, since Moses had laid his hands upon him; and so the children of Israel gave him their obedience, thus carrying out the LORD’s command to Moses.

Since then no prophet has arisen in Israel like Moses, whom the LORD knew face to face. He had no equal in all the signs and wonders the LORD sent him to perform in the land of Egypt against Pharaoh and all his servants and against all his land, and for the might and the terrifying power that Moses exhibited in the sight of all Israel.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm Psalm 66:1-3a, 5 and 8, 16-17

R/ Blessed be God who filled my soul with fire!

Shout joyfully to God, all the earth; sing praise to the glory of his name; proclaim his glorious praise. Say to God: “How tremendous are your deeds!”

R/ Blessed be God who filled my soul with fire!

Come and see the works of God, his tremendous deeds among the children of Adam. Bless our God, you peoples; loudly sound his praise.

R/ Blessed be God who filled my soul with fire!

Hear now, all you who fear God, while I declare what he has done for me. When I appealed to him in words, praise was on the tip of my tongue.

R/ Blessed be God who filled my soul with fire!

Gospel Acclamation 2 Corinthians 5:19

Alleluia, alleluia. God was reconciling the world to himself in Christ, and entrusting to us the message of reconciliation. Alleluia, alleluia.

Gospel Matthew 18:15-20 If your brother listens to you, you have won him over.

Jesus said to his disciples: “If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the Church. If he refuses to listen even to the Church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them.”

The Gospel of the Lord

R/Praise to you, Lord Jesus Christ.

----------------------------------

Saint Stephen of Hungary 

(Liturgical Colour: White: A (1))

(Readings for the memorial)

(There is a choice today between the readings for the ferial day (Wednesday) and those for the memorial. The ferial readings are recommended unless pastoral reasons suggest otherwise)

First Reading Deuteronomy 6:3-9 Love the Lord, your God, with all your heart.

Moses said to the people: “Hear, Israel, and be careful to observe these commandments, that you may grow and prosper the more, in keeping with the promise of the LORD, the God of your fathers, to give you a land flowing with milk and honey.

“Hear, O Israel! The LORD is our God, the LORD alone! Therefore, you shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength. Take to heart these words which I enjoin on you today. Drill them into your children. Speak of them at home and abroad, whether you are busy or at rest. Bind them at your wrist as a sign and let them be as a pendant on your forehead. Write them on the doorposts of your houses and on your gates.”

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm Psalm 112:1bc-2, 3-4, 5-6, 7-8, 9

R/ Blessed the man who fears the Lord.

Blessed the man who fears the LORD, who greatly delights in his commands. His posterity shall be mighty upon the earth; the upright generation shall be blessed.

R/ Blessed the man who fears the Lord.

Wealth and riches shall be in his house; his generosity shall endure forever. Light shines through the darkness for the upright; he is gracious and merciful and just.

R/ Blessed the man who fears the Lord.

Well for the man who is gracious and lends, who conducts his affairs with justice; He shall never be moved; the just one shall be in everlasting remembrance.

R/ Blessed the man who fears the Lord.

An evil report he shall not fear; his heart is firm, trusting in the LORD. His heart is steadfast; he shall not fear till he looks down upon his foes.

R/ Blessed the man who fears the Lord.

Lavishly he gives to the poor, his generosity shall endure forever; his horn shall be exalted in glory.

R/ Blessed the man who fears the Lord.

Gospel Acclamation John 14:23

Alleluia, alleluia. Whoever loves me will keep my word, and my Father will love him, and we will come to him. Alleluia, alleluia.

Either:

Gospel Matthew 25:14-30 Since you were faithful in small matters, come, share your master’s joy.

Jesus told his disciples this parable: “A man who was going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one – to each according to his ability. Then he went away. Immediately the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the one who received one went off and dug a hole in the ground and buried his master’s money. After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’ Then the one who had received two talents also came forward and said, ‘Master, you gave me two talents. See, I have made two more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’ Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; so out of fear I went off and buried your talent in the ground. Here it is back.’ His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? Should you not then have put my money in the bank so that I could have got it back with interest on my return? Now then! Take the talent from him and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away. And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth!’”

The Gospel of the Lord

R/Praise to you, Lord Jesus Christ.

Or:

Gospel Matthew 25:14-23 Since you were faithful in small matters, come, share your master’s joy.

Jesus told his disciples this parable: “A man who was going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one – to each according to his ability. Then he went away. Immediately the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master’s money. After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’ Then the one who had received two talents also came forward and said, ‘Master, you gave me two talents. See, I have made two more.’ His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy!’”

The Gospel of the Lord

R/Praise to you, Lord Jesus Christ.

[man-4-allseasons]

Psalm 126: A Harvest of Joy

Stained glass round as seen at the Stained Glass Museum in Ely Cathedral. Designed by Nathaniel Hubert John Westlake, circa 1870-1879.

When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy; then it was said among the nations, “The Lord has done great things for them.” The Lord has done great things for us, and we rejoiced. Restore our fortunes, O Lord, like the watercourses in the Negeb. May those who sow in tears reap with shouts of joy. Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves. - Psalms 126:1‭-‬6 NRSV

I know there's been much gloom out there lately, but let us remember to still sow in the midst of our tears so that we may reap with shouts of joy in the future!

May the Lord bless you!

[yenpet-yenaet]

Gen. 19 to 21

The Epiphany of the Lord, pf.

The two angels who left for Sodom in the previous chapter reach the city in the evening, and they meet Lot, who was sitting in the gateway of the city. Lot suggests to them that they spend the night at his house. They say they’ll spend the night in the square, but Lot insists so they go with him. At home, Lot makes them a ‘feast’ of unleavened bread. Now, before they went to bed, the men of the city, young and old, surrounded the house demanding that Lot let the men out so that they might have sex with them. Lot, being a terrible person, offers his two virgin daughters to the men instead. The men can do whatever they want to his daughters, just please leave the visitors alone. The men are angered by this, saying that Lot, the alien, is now acting like a judge among them. The men of Sodom tried barging in, breaking down the door and all, but the visitors dragged Lot inside and shut the door behind them. And also they blinded the men of Sodom. Then they said to Lot to take out everyone who lived in that house, sons and daughters, and leave the city because they were going to destroy it on God’s orders. Lot tells this to his sons-in-law, but they think he’s kidding and ignore him. 

Come the morning, the angels urge Lot to take his wife and his daughters and get the hell out of Sodom. But Lot hesitated, so they had to literally drag them outside by hand. The angels tell them to flee for their lives out into the hill country, or else they would die, but Lot, ever the coward, suggests that maybe he could just go live in Zoar instead and the angels shouldn’t destroy it, pretty please? The angels acquiesce. So Lot and his family start escaping, making their way to Zoar; and God rains down fire and brimstone to overthrow the cities. But Lot’s wife looks behind at all the destruction and turns into a pillar of salt. Later in the morning, Abraham would come by only to see the smoldering ashes remaining.

As for Lot, after coming to Zoar, he realizes his life might be threatened in this city too, so he decides to go live in a cave with his daughters. Now, his daughters realize their father is old now, and they think there are no men left because of all the destruction, so they concoct a plan. They’ll make their father drunk, and when he’s passed out, rape him; that way, the human race can continue, or something. So they do that. On the first night, the older sister gets her father drunk and rapes him, and on the second night, the younger sister does the same. We’re told that their children were the ancestors of the Moabites and the Ammonites (two of Israel and Judah’s neighboring kingdoms).

After that, we get the second sister-wife story (first one with Abimelech.) Abraham journeys down south toward the Negeb and resides in Gerar for a while. Here too, he tells Sarah to tell people she’s his sister. And Abimelech, king of Gerar, takes Sarah. However, God comes to him in a vision telling him he’s a dead man because he took Sarah even though she’s Abraham’s wife. Abimelech objects that, first, she told him she was Abraham’s sister, and second, he hasn’t done a thing to her. God acknowledges this and tells Abimelech to give Sarah back. So Abimelech gets up in the morning and asks Abraham why he lied to him, after all, sinning against him this way brought a lot of guilt, and impotence (v. 18), to his kingdom. Abraham, caught in his lie, makes up some bullshit answer about how Sarah technically is his sister, technically, a half-sister. Abimelech gives Sarah back to Abraham along with lots of livestock as restitution. He also tells him that Abraham can stay in the land as long as he wishes, wherever he wishes. Abraham prays to God, and God heals Abimelech and his kingdom, and all the infertility problems. 

In the midst of their stay in Gerar, Sarah conceives and bears Isaac, and when he’s eight days old, they circumcise him; all according to God’s covenant. Sarah proclaims that “God has brought laughter for me; everyone who hears will laugh with me” and “Who would ever have said to Abraham that Sarah would nurse children?” In time, Isaac grows and is weaned, and Abraham throws a big feast to celebrate the occasion. But all is not well, however, because Sarah spots Ishmael playing with Isaac. This enrages Sarah, who says to Abraham to “Cast out this slave woman with her son;” because she doesn’t even want a possibility of Ishmael inheriting Isaac’s stake. Abraham doesn’t want to do this, since Ishmael is his son, but after God tells him to listen to Sarah and that everything will be alright, he goes ahead with it. Early in the morning, he takes bread and water, gives them to Hagar, and sends the two on their way. And so, Hagar and Ishmael wander into the wilderness of Beer-sheba. Now, the water that Abraham gave them only lasted them so long, and eventually, they ran out of water. This being a desert, there was none to be found. So, in desperation, Hagar casts Ishmael under the shade of a tree, and then sits down far away from him so that she might not see her son die. But an angel comes to her saying that God has heard the boy’s voice. The angel again that from her son will come a great nation, before telling her to open her eyes. On opening her eyes, she saw a well! Saved by this, she fills the skin and gives Ishmael a drink. The text tells us that Ishmael grew up to be a great archer, and that he lived in Paran with his Egyptian wife that his mother had gotten him. 

At that time Abimelech made Abraham swear by God that won’t deal falsely with him or his posterity; but because Abimelech has dealt with him fairly, it is only right that Abraham should also deal fairly. And Abraham swears it. But then, Abraham complains to Abimelech about a well that his servants had taken. Abimelech knows nothing of this, so Abraham decides to give him seven ewes of his flock as a covenant that Abimelech recognizes that Abraham dug that well. So they do, and that’s why, according to the text, the well at Beer-sheba is named what it is. After this, Abimelech returns to the land of the Philistines (a hilarious anachronism!) while Abraham plants a tamarisk tree at Beer-sheba and calls on the everlasting God. And Abraham lived there in the land of the Philistines (seriously who was redacting this?) for many days.

The opening of this chapter contrasts with the previous. In chapter 18, Abraham is visited by heavenly beings and he pays due homage, and promises them some water and a morsel of bread. In reality, he furnishes a fine meal and, later, stands up for justice by haggling with God. Lot, on the other hand, is a lousy host who only provides them some unleavened bread. And when the men of Sodom come knocking, first he jeopardizes his family by offering his daughters to the rape mob, and then his guests are forced to save him. Even after this, he hesitates on leaving the city until he is forcibly removed by the angels. Even after that, he cowardly refuses to do as the angel told him, instead opting to just go to Zoar. This whole sequence is meant to contrast Lot’s bumbling hospitality, and the men of Sodom’s inhospitality, with Abraham’s extremely generous hospitality. And where Lot is a coward who has to be dragged around by angels, Abraham has a spine. Besides this, it is very interesting how closely the start of the Benjamite War (Judg. 19) lines up with the story of Sodom. Perhaps this story is another instance of a real event being (un)intentionally mythologized to prove a point. Just like how Jeroboam I’s calves in Bethel and Dan were criticized by the Golden Calf incident in Exodus.

Speaking of connections to other stories, the destruction of Sodom itself draws on the Flood story for a lot of its language and imagery. The “rain” of destruction that falls on Sodom and Gomorrah is similar to the actual rain that falls in the Flood story. There are thematic similarities too. In both cases, God destroys a whole population because of an epidemic of moral perversion. Then, in both, the male survivor gets drunk and is sexually violated. Even Lot’s daughters’ claims that there is no man left so they have to resort to their father fits into this. While the next isn’t strictly related to the Flood, it does have a little similarity to an extra-biblical tradition relating to the Flood. Lot’s wife looking backward and being turned into salt combines two things: a mythic motif of looking back meaning disaster (like what happened to Euridyce) and an etiological explanation for the real-life salt pillars around the Dead Sea region. The loose tie-in with the Flood is that, supposedly, Noah’s wife drowned because she didn’t listen to the warnings, and similarly, Lot’s wife dies as a result of her disobedience. This story also gives us the origins of Israel’s neighboring kingdoms, Moab and Ammon, who are a result of incest. 

Chapters 20-22 have many doublets with other stories leading some scholars to posit that these chapters form a block of E source material that parallels the J source material in other chapters. This particular story is a doublet with Isaac’s sister/wife stunt in chapter 26. The Oxford footnote goes into more detail about the textual history of these passages. My personal theory is that this passage was the original and the one in ch. 12 got added later. The reason for why Abraham might fear for his life upon entering a new land makes much more sense after the story of Sodom. There, two strangers came to Sodom and were threatened with rape. Abraham fears that similar things will also happen to him, or especially Sarah. This is the reason for why Abraham tells Sarah to lie. Other than that, there are only a few things to mention. In verse 4, Abimelech asks God if he will really destroy the innocent with the guilty, just like Abraham in chapter 18. God is again reminded to be the Judge of the earth. Verse 7 calls Abraham a prophet, the only time he is ever labeled as such. The last verse tells us that God punished Gerar with infertility when Abimelech took Sarah. This continues the theme of fertility being crucial to the understanding of Genesis. In addition, it also confirms that Isaac could not possibly have been sired by Abimelech. 

The following chapter plays around with the meaning of names from the beginning. After Isaac is born, Sarah exclaims that God has given her laughter. Isaac’s name means he laughs. Later, in v. 9, Ishmael is making Isaac laugh. However, the real meat of this chapter is the story of Hagar and Ishmael. This endangerment of Ishmael parallels Isaac’s coming endangerment, down to the language of “rose early in the morning.” While the two are out of water in the wilderness, the text again plays with names, saying that God heard the boy’s cry; and Ishmael’s name means God hears. Similar to its doublet in ch. 16, here Hagar is cast out into the wilderness with her son. But this time, the Hebrew consistently uses El instead of YHWH, pointing to this story being from a different author. This chapter contains another doublet in the story of the naming of Beer-sheba. This episode will happen again with Isaac and Abimelech.

[thejesusmaninred]

"The Tax Collectors." From Mark 2: 13-17.

Jesus tells the Pew not to be so religious, to stop looking for reasons to bind the feet. He tells them to enjoy their lives but only a few believe He is not too nuts. The process of standing up off the Mat, off the hunches of a deluded mankind onto one's own feet continues in the Gospel Torah. Now we talk further as to what this means. Jesus did not expect the people to make a run for the nearest carnival, there was a lot of work to be done to substantiate how the Jewish way of life was missing its flavor, its very heart, what is called Shabbos, or "happiness as the result of effort."

Life is too short to practice religion for its own sake. Anything that does not cause our troubles to diminish and our zeal for the amount of time God has decided we have left cannot be taken too seriously. The rest, as Jesus says, cannot be taken seriously.

To this end He invokes Levi Ben Alphaeus which means "To connect or coil around with the fruits of the actions of that which is passing through, like a comb going through the hair."

The verb חלף (halap) describes a swift transition: a hurried traversal or change or renewal. Nouns חלף (helep) and חליפה (halipa) mean change or exchange. Noun חלוף (halop) denotes someone or something that passes through or by. Noun מחלף (mahalap) refers to a kind of utensil. Its feminine equivalent, מחלפה (mahalapa), denotes a hair-related item (like a comb?).

This means the thoughts should breeze through the mind in between the hairs, causing the "hair" or mass of thought connections to grow. If we were on Sinai we would say the process is like a fire between the branches, or a burning bush.

The wind is always spontaneous and brings changes. The Fire of the Cherub of Sinai is a permanent change to the way the mind, soul, form, formless, all the elements of the combined entity become shaped.

Jesus also speaks of food, which is "data" not just information, and tax collection which means male prostitution in Torah Talk. While not the most discrete of metaphors, boys were expected to trade their time and money and all else within the temple in order to learn about the data in the Torah. Streetwiseness is not valued in the Jewish culture. The approach of a messianic figure to the temple would indeed invoke the interest of a "tax collector".

The term originates from the Talmud and means "bright, haughty, collects curds of cheese in his hills."

"Verb גבה (gaba) means to collect. Nouns גב (geb), גוב (gob), גבי (gobay) and גובי (gobay) refer to locusts. Possibly a whole other verb גבה (gabah) means to be high, exalted or lofty, although this verb could actually describe a person who collected a heap, or who plunders a society like a swarm of locusts. In the Talmud the word for tax collector was derived from this verb. Adjective גבה (gaboah) means high or haughty. Noun גבה (gobah) means height or haughtiness. And noun גבהות (gabhut) means haughtiness.

Verb גבע (gabay) appears to mean the same as גבב (gabab), to be concave or convex. The very common noun גבעה (gib'a) means hill.

The unused verb גבן (gaban) probably meant to be curved, contracted or coagulated. Adjective גבן (giben) means humpbacked. Noun גבינה (gebina) means curd or cheese. Noun גבנן (gabnon) means peak or rounded summit.

A certain grammatical construction that creates a sort of continuous tense of the verb גבב (gabab) is formed from prefixing a נ (nun) and making the double ב (beth) a single one. The result, a verb נגב (nagab) would mean to undulate, to wave, to have shifting dunes. That verb doesn't exist, but a mysterious noun נגב (negeb) does. This noun would thus denote a region with rolling hills, and came to be synonymous with "south".

Jesus loved whores and tax collectors. This does not mean Jesus was gay, we know He was not, but we do know He began His ministry in a same sex couple's household. Just as Levi the little whore would go after a rich stranger, so would Jesus approach the persons who would most likely be ammenable to an uprising against Rome, the religion, and the easy way of life they were effortlessly closing down.

Jesus Calls Levi and Eats With Sinners

13 Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them. 14 As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. “Follow me,” Jesus told him, and Levi got up and followed him.

15 While Jesus was having dinner at Levi’s house, many tax collectors and sinners were eating with him and his disciples, for there were many who followed him. 

16 When the teachers of the law who were Pharisees saw him eating with the sinners and tax collectors, they asked his disciples: “Why does he eat with tax collectors and sinners?”

17 On hearing this, Jesus said to them, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.”

Sickness in the Torah has to do with stupidity rather than ignorance. A tax collector is not stupid, just ignorant; but there were others in the streets of Rome that were just plain stupid and Jesus was drawn to them as well. The Empire counted on ignorance and stupidity to protect the elite in the Counsel and this worked only so well; Jesus intended it not to work at all.

The Values in Gematria are:

v. 13-14: Once again, Jesus went out beside a lake. Lakes are places of relfection, AKA the synagogue. The fact He did it "again" means we are racking up the number of Days in the Life of a Christ. Recall I said we are writing a new Torah so undertanding of the spine, the Number of Days and their definitions is critical. We will need to complete the Gospel before we know how many Days Christ walked the earth.

Levis always follow. This is why Jonathan son of Saul, a Levite, gave up his legacy to King David.

"The wandering Levite [17:7 to 18:4] is now called Jonathan; he was a descendant of Moses through Gershom (Exod.2:21-22)."

The Number is 10913, י'ץיג‎ ‎"Represented." This means Jesus is a representation of the Hebrew alphabet. As He walked along, He saw transformation, and a Levite, a man who has never known or understood the purposes of delusion or slavery followed Him.

This is how the world works. Slaves who yearn for freedom do not know how it is made to last. Only a freedman can grant a slave freedom. Then he must find his own way. In doing so he cannot be stupid or he will fail in his freedom and die.

In the same way, only God can free man from ignorance. Only a man can free himself from stupidity.

I tried to overthrow the Kremlin single-handedly because I read the Torah and it says we shall not be slaves or tolerate slavery and I saw the world willing to let the Ukrainians kill them all during a war of attrition engineered by a ninny who cannot hold onto power any other way. There was no way to free the Russian people from hell from the inside. Likewise, there was only a small hope of saving the people of Ukraine from the outside because the government of the United States of America is FUCKED UP.

So I decided to try to treat the Russians and Ukrainians like human beings hoping they would recognize they have souls that yearn to live freely. I learned all about this through the study of this text and its granary, the Torah.

v. 15: There were many who followed Him. Jesus was clearly a Jew. He had many friends and followers within His own faith and all around the countryside. Billions of Jews have lost their lives over a flawed understanding of events in Jesus's life. When we discuss the Sanhedrin, we will analyze why the Rabbinate was concerned about this rabble rouser, but it has nothing to do with an impetus for thousands of years of genocide.

Right around this time circa 4 BCE the seeds of rebellion were being sown by the Jews through discussions of the pagan Jewish goddess Ishtar, who went to bat for Jews who insisted on civil society to their captors. Jesus was obviously a product of this system.

The Number is 13344, יג‎גדד‎ ‎ , yaggad "a coat will grow."

Everyone knows a priest or rabbi are nobody until they get their coat.

In order to know why Jesus was causing a coat to grow around His new disciples we need to look at the fact He was eating with them instead of feeding them as the Host.

The word with is the key:

"The two particles כ (ke) and כי (ki) are probably closely akin, with the ubiquitous adverb כה (koh) as their distant cousin. Their shared function is to compare one idea with another. The main difference between the first two is that כ (ke) is an inseparable prefix and כי (ki) is a word.

Also note that as a suffixed particle, the letter ך (k) serves to indicate the second person single: you.

The inseparable prefix כ (ke) expresses a comparison to the noun it is attached to. Most literally it means something like "in the manner of" and mostly ends up being translated as "like" as in: X, like-Y. But often "like" doesn't cut it, and translations speak of: about, according to, and even when or while. This prefix occurs very often in the Bible, but perhaps most prominently in the name Michael, or mi-ke-el; "who [is] like God?". Our particle is part of the following substantives:

The substantive כמו (kemo) is כ (ke) plus the particle of inquisition מו (mo) and literally means something like "in the manner of the essence of..". It's used in the same way as כ (ke), but mostly in the poetic texts of the Bible and is possibly a bit more deft and theatrical.

In combination with the relative particle אשר (asher), which generally means who or which, our particle כ (ke) forms the conjunction כאשר (ka'asher), which would mean something like "according to that which..".

The inseparable prefix כ (ke) expresses a comparison to the noun it is attached to. Most literally it means something like "in the manner of" and mostly ends up being translated as "like" as in: X, like-Y. But often "like" doesn't cut it, and translations speak of: about, according to, and even when or while. This prefix occurs very often in the Bible, but perhaps most prominently in the name Michael, or mi-ke-el; "who [is] like God?". Our particle is part of the following substantives:

The substantive כמו (kemo) is כ (ke) plus the particle of inquisition מו (mo) and literally means something like "in the manner of the essence of..". It's used in the same way as כ (ke), but mostly in the poetic texts of the Bible and is possibly a bit more deft and theatrical.

In combination with the relative particle אשר (asher), which generally means who or which, our particle כ (ke) forms the conjunction כאשר (ka'asher), which would mean something like "according to that which..".

The ubiquitous adverb כה (koh) means thus and occurs in a wide array of phrases, such as 'thus says the Lord' or 'thus you shall say'."

=

Jesus said, "you are like me, and I am like you. We are the Jewish people."

v. 16: When the teachers saw Him they asked Him why? Pharisees are Persians. They are scientists. They are not bad people that grumble and complain all the time, that plot murders and engage in intrigue. It is their job to investigate instances of corruption and heresy: "they wholly and perfectly explain."

They were Jesus's biggest fans.

"The roots פרס (paras) and פרש (paras) most basically speak of a sudden bursting forth in a wide spray of elements of something that was previously well concealed.

Verb פרס (paras) means to break and divide in equal shares (of bread, for instance). Noun פרס (peres) denotes a kind of unclean bird (perhaps a vulture, or perhaps a didactyl, i.e. a two-toed bird; an ostrich). Noun פרסה (parsa) means hoof (both cloven and solid ones) but may also refer to a whole animal as unit-of-the-herd (like our modern word "head"). Noun פרש (parash) means either horse or horseman as unit-of-the-army.

Verb פרש (paras) means to spread or spread out (of wings, hands, nets, and so on). Noun מפרש (mipras) refers to either a spreading out or a thing spread out.

Verb פרשׁ (parash) means to declare with precision, make wholly obvious or fully explain. Noun פרשה (parasha) refers to a precise statement. Noun פרש (peresh) means fecal matter or the exposed bowels of a sacrificial animal (and remember that to the ancients the emotional heart resided in the bowels).

Note that our modern word "science" shares a root with the word "schism," and literally describes the act of breaking and spreading out."

The Number is 13129, יג‎אט‎, "He tampered with things."

=

He organized things. This explains why so many oddballs were gathering to Him:

"The verb απτω (hapto) essentially means to attach in the sense of to bring two (or more) things together until they touch and then secure them so that they become one and stay one. But instead of emphasizing the mere mechanics of this, our verb tends to emphasize the powerful feelings that usually accompany it.

In the classics this broadly applicable verb is used to describe how a rope is tied to a beam (by a desperate soul intending to hang herself), how strings are connected to instruments of merriment, how grunting wrestlers grab on to each other, how someone engages in the enthusiastic pursuit of something, or heatedly attacks the arguments of a speaker, perceives with the senses or comprehends with the mind, is grabbed by an overwhelming disease, or engrossed by something impressive.

Most strikingly, our verb may be used to describe how one flaming item might touch and pass its flame on to some other item, so that the two become as one, ablaze with the one same fire.

In antiquity, fire — πυρ (pur) — played a much greater role in society than it does in our modern world. Very early societies were organized around their central fire, which kept people warm and safe from predators. Fire cleaned non-combustible items and gave man pottery, metal and of course cooked food.

But most of all, fire gave light and light is, for obvious reasons, strongly associated with knowledge and wisdom — remember that from the Hebrew word for light, namely אור ('ur) come the name Ur, where Abraham was from, and the Hebrew name for the Nile, where Moses was from. And the verb נהר (nahar) means both to flow (what a river does) and to shine (what a lamp or torch does)."

v. 17: On hearing this Jesus said..."The Number is 7222, ז‎בב‎ב‎ ‎, "fly, lily of the valley, there is a fever in the sky."

A lily of the valley is 1764, a yazod, יסו‎ד‎, "lay the foundation of the establisment, set up the formation, go back to the fundamentals."

This hearkens back to the creation of a Gospel Torah, which should be a Shushan a six petalled white lily meaning Christ wanted to initiate a reprisal of the Nation of Israel:

"There's an odd correlation between the color white and the number six. The nouns שש (shesh) and שיש (shayish) mean alabaster, which is a whitish translucent material. The identical word שש (shesh) means six. The noun שושן (shushan) describes the lily, which has six leaves and is proverbially white. The adjective ישש (yashesh) or ישיש (yashish) means old or white-haired.

The relatively rare verb שוש (sus) or שיש (sis) means to exult or rejoice, and its nouns ששון (sason) and משוש (masos) mean exultation, joy or gladness. Despite their similarity to the previous, these words seem to have little to do with the number six or being white, which is possibly why these words were pointed differently in the Middle Ages (the previous words have sh-sounds while these words have s-sounds)."

We are now trapped in between what was and what will be, between the ground and the sky. Humanity and his homeworld must not die in blaze of Pro-Life tomfoolery that favors men and women who like to rape others for sport, calling it God's Name. The Jew, the Muslim, the African, the different and the eccentric, the Russians and the Ukrainians must all be free to walk upright in the manner Jesus fed to us. This is the only route to our salvation. This coiled way beckons and it will not wait.

Coiling refers to the duties of the Levites named by the Torah in Bemidbar. Only the Levite priests can instruct in it. This is why Jesus went to them first.

[kisahpedia]

Kalender Liturgi 25 Jul 2024

Kamis Pekan Biasa XVI

Warna Liturgi: Merah

Bacaan I: 2Kor 4:7-15

Mazmur Tanggapan: Mzm 126:1-2ab.2c-3.4-5.6

Bait Pengantar Injil: Yoh 15:16

Bacaan Injil: Mat 20:20-28

Bacaan I

2Kor 4:7-15

Kami senantiasa membawa kematian Yesus di dalam tubuh kami.

Bacaan dari Surat kedua Rasul Paulus

kepada Jemaat di Korintus:

Saudara-saudara,

harta pelayanan sebagai rasul kami miliki dalam bejana tanah liat,

supaya nyata bahwa

kekuatan yang melimpah itu berasal dari Allah,

bukan dari diri kami sendiri.

Dalam segala hal kami ditindas, namun tidak terhimpit;

kami habis akal, namun tidak putus asa;

kami dianiaya, namun tidak ditinggalkan sendirian;

kami dihempaskan, namun tidak binasa.

Kami senantiasa membawa kematian Yesus di dalam tubuh kami,

supaya kehidupan Yesus juga menjadi nyata di dalam tubuh kami.

Sebab kami yang masih hidup ini,

terus-menerus diserahkan kepada maut demi Yesus,

supaya juga hidup Yesus menjadi nyata

dalam tubuh kami yang fana ini.

Demikianlah maut giat di dalam diri kami,

sedangkan hidup giat di dalam kamu.

Namun kami memiliki roh iman yang sama,

seperti ada tertulis,

"Aku percaya, sebab itu aku berbicara."

Karena kami pun percaya, maka kami juga berbicara.

Karena kami tahu,

bahwa Allah yang telah membangkitkan Tuhan Yesus,

akan membangkitkan kami juga bersama-sama dengan Yesus.

Dan Allah itu akan menghadapkan kami bersama dengan kamu ke hadirat-Nya.

Sebab semuanya itu terjadi demi kamu,

supaya kasih karunia,

yang semakin besar karena semakin banyaknya orang yang menjadi percaya,

menghasilkan ucapan syukur semakin melimpah

bagi kemuliaan Allah.

Demikianlah sabda Tuhan.

Mazmur Tanggapan

Mzm 126:1-2ab.2c-3.4-5.6

R:5

Yang menabur dengan mencucurkan air mata,

akan menuai dengan bersorak-sorai.

*Ketika Tuhan memulihkan keadaan Sion,

kita seperti orang-orang yang bermimpi.

Pada waktu itu mulut kita penuh dengan tawa ria,

dan lidah kita dengan sorak-sorai.

*Pada waktu itu berkatalah orang di antara bangsa-bangsa,

"Tuhan telah melakukan perkara besar kepada orang-orang ini!"

Tuhan telah melakukan perkara besar kepada kita,

maka kita bersukacita.

*Pulihkanlah keadaan kami, ya Tuhan,

seperti memulihkan batang air kering di Tanah Negeb!

Orang-orang yang menabur dengan mencucurkan air mata,

akan menuai dengan bersorak-sorai.

Bait Pengantar Injil

Yoh 15:16

Aku telah menetapkan kamu

supaya kamu pergi dan menghasilkan buah,

dan buahmu itu tetap.

Bacaan Injil

Mat 20:20-28

Cawan-Ku akan kamu minum.

Inilah Injil Suci menurut Matius:

Sekali peristiwa,

menjelang kepergian Yesus ke Yerusalem,

datanglah ibu Zebedeus serta anak-anaknya kepada Yesus,

lalu sujud di hadapan-Nya untuk meminta sesuatu.

Kata Yesus, "Apa yang kaukehendaki?"

Jawab ibu itu, "Berilah perintah,

supaya kedua anakku ini kelak boleh duduk di dalam Kerajaan-Mu,

yang seorang di sebelah kanan-Mu,

dan yang seorang lagi di sebelah kiri-Mu."

Tetapi Yesus menjawab,

"Kamu tidak tahu apa yang kamu minta!

Dapatkah kamu meminum cawan yang harus Kuminum?"

Kata mereka kepada-Nya, "Kami dapat."

Yesus berkata kepada mereka,

"Cawan-Ku memang akan kamu minum,

tetapi hal duduk di sebelah kanan-Ku atau di sebelah kiri-Ku,

Aku tidak berhak memberikannya.

Itu akan diberikan kepada orang-orang

bagi siapa Bapa-Ku telah menyediakannya."

Mendengar itu,

marahlah kesepuluh murid yang lain kepada kedua bersaudara itu.

Tetapi Yesus memanggil mereka lalu berkata,

"Kamu tahu, bahwa pemerintah bangsa-bangsa

memerintah rakyatnya dengan tangan besi,

dan pembesar-pembesar menjalankan kuasanya dengan keras atas mereka.

Tidaklah demikian di antara kamu!

Barangsiapa ingin menjadi besar di antara kamu,

hendaklah ia menjadi pelayanmu,

dan barangsiapa ingin menjadi terkemuka di antara kamu,

hendaklah ia menjadi hambamu;

sama seperti Anak Manusia:

Ia datang bukan untuk dilayani, melainkan untuk melayani,

dan untuk memberikan nyawa-Nya

menjadi tebusan bagi banyak orang."

Demikianlah sabda Tuhan.

[mybeautifulchristianjourney]

Do Not Go Down to Egypt

1 “Ah, stubborn children,” declares the Lord, “who carry out a plan, but not mine, and who make an alliance, but not of my Spirit, that they may add sin to sin; 2 who set out to go down to Egypt, without asking for my direction, to take refuge in the protection of Pharaoh and to seek shelter in the shadow of Egypt! 3 Therefore shall the protection of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your humiliation. 4 For though his officials are at Zoan and his envoys reach Hanes, 5 everyone comes to shame through a people that cannot profit them, that brings neither help nor profit, but shame and disgrace.”

6 An oracle on the beasts of the Negeb.

Through a land of trouble and anguish, from where come the lioness and the lion, the adder and the flying fiery serpent, they carry their riches on the backs of donkeys, and their treasures on the humps of camels, to a people that cannot profit them. 7 Egypt's help is worthless and empty; therefore I have called her “Rahab who sits still.”

A Rebellious People

8 And now, go, write it before them on a tablet and inscribe it in a book, that it may be for the time to come as a witness forever. 9 For they are a rebellious people, lying children, children unwilling to hear the instruction of the Lord; 10 who say to the seers, “Do not see,” and to the prophets, “Do not prophesy to us what is right; speak to us smooth things, prophesy illusions, 11 leave the way, turn aside from the path, let us hear no more about the Holy One of Israel.” 12 Therefore thus says the Holy One of Israel, “Because you despise this word and trust in oppression and perverseness and rely on them, 13 therefore this iniquity shall be to you like a breach in a high wall, bulging out and about to collapse, whose breaking comes suddenly, in an instant; 14 and its breaking is like that of a potter's vessel that is smashed so ruthlessly that among its fragments not a shard is found with which to take fire from the hearth, or to dip up water out of the cistern.”

15 For thus said the Lord God, the Holy One of Israel, “In returning and rest you shall be saved; in quietness and in trust shall be your strength.” But you were unwilling, 16 and you said, “No! We will flee upon horses”; therefore you shall flee away; and, “We will ride upon swift steeds”; therefore your pursuers shall be swift. 17 A thousand shall flee at the threat of one; at the threat of five you shall flee, till you are left like a flagstaff on the top of a mountain, like a signal on a hill.

The Lord Will Be Gracious

18 Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice; blessed are all those who wait for him.

19 For a people shall dwell in Zion, in Jerusalem; you shall weep no more. He will surely be gracious to you at the sound of your cry. As soon as he hears it, he answers you. 20 And though the Lord give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself anymore, but your eyes shall see your Teacher. 21 And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left. 22 Then you will defile your carved idols overlaid with silver and your gold-plated metal images. You will scatter them as unclean things. You will say to them, “Be gone!”

23 And he will give rain for the seed with which you sow the ground, and bread, the produce of the ground, which will be rich and plenteous. In that day your livestock will graze in large pastures, 24 and the oxen and the donkeys that work the ground will eat seasoned fodder, which has been winnowed with shovel and fork. 25 And on every lofty mountain and every high hill there will be brooks running with water, in the day of the great slaughter, when the towers fall. 26 Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the Lord binds up the brokenness of his people, and heals the wounds inflicted by his blow.

27 Behold, the name of the Lord comes from afar, burning with his anger, and in thick rising smoke; his lips are full of fury, and his tongue is like a devouring fire; 28 his breath is like an overflowing stream that reaches up to the neck; to sift the nations with the sieve of destruction, and to place on the jaws of the peoples a bridle that leads astray.

29 You shall have a song as in the night when a holy feast is kept, and gladness of heart, as when one sets out to the sound of the flute to go to the mountain of the Lord, to the Rock of Israel. 30 And the Lord will cause his majestic voice to be heard and the descending blow of his arm to be seen, in furious anger and a flame of devouring fire, with a cloudburst and storm and hailstones. 31 The Assyrians will be terror-stricken at the voice of the Lord, when he strikes with his rod. 32 And every stroke of the appointed staff that the Lord lays on them will be to the sound of tambourines and lyres. Battling with brandished arm, he will fight with them. 33 For a burning place has long been prepared; indeed, for the king it is made ready, its pyre made deep and wide, with fire and wood in abundance; the breath of the Lord, like a stream of sulfur, kindles it. — Isaiah 30 | English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Cross References: Genesis 12:9; Exodus 9:23; Exodus 14:14; Leviticus 26:36; Deuteronomy 4:24; 1 Samuel 18:6; 1 Kings 20:30; 1 Kings 22:27; 2 Kings 18:21; Job 9:13; Job 19:23; Psalm 25:8-9; Psalm 42:4; Psalm 62:10; Psalm 65:9; Psalm 78:12; Psalm 108:12; Isaiah 1:2; Isaiah 1:10; Isaiah 10:3; Isaiah 10:12; Isaiah 31:1; Isaiah 34:2; Matthew 3:12; Matthew 4:10; Matthew 7:7; Acts 13:8; Romans 16:18; 2 Thessalonians 2:8; 2 Peter 3:9; Revelation 21:23; Revelation 2:27; Revelation 19:20

[kdmiller55]

Oh, the Tangled Webs We Weave

1 Now when David and his men came to Ziklag on the third day, the Amalekites had made a raid against the Negeb and against Ziklag. They had overcome Ziklag and burned it with fire 2 and taken captive the women and all who were in it, both small and great. They killed no one, but carried them off and went their way. 3 And when David and his men came to the city, they found it burned with fire, and…

[444names]

hindu and egyptian deities BUT excluding "h"

Acyujapar Acyutu Adimenet Adimenupa Adjet Adrangala Adrangi Adrappa Adratri Amakti Ambis Ameer Amini Ammaf Ammati Amnenna Amukeyan Analalatr Anara Anatri Andaran Andet Andevna Andrasaat Andraya Angal Angan Angera Anirri Anpet Antani Antara Antet Anvasva Anyali Apangi Apaspara Apedema Aperenal Aperet Apetwerya Apparau Appari Apurya Aradatri Arakserty Arakset Arandi Arandraji Aranyamut Aravi Arayyar Ardradjet Areneit Arenta Arika Arjumani Arjumina Arkanna Armatri Arnarvan Arundraja Arunep Arvatgeb Asais Asiamuket Asiani Asivari Asoma Asomava Aspanta Aspati Asvani Asvat Aswarna Aswati Ayamaf Ayamarabi Ayamut Ayani Ayanuta Ayaparuga Ayata Ayatika Ayavaya Ayinnara Ayutu Ayyamboda Ayyanda Baalakali Baali Babikamma Bagalan Balal Balarutu Balas Balati Balinna Balis Balkirri Bandobal Baper Bappaka Bappanva Bapri Bapurga Basis Basles Basvar Baswam Baswawet Baswini Batret Batri Benperan Brani Brati Bratika Briata Britjet Budra Budratri Budravi Bukamala Buket Bukyamanu Datep Datmet Dedet Dedevna Detenuts Detta Detuma Devarti Devastabi Devis Deviti Drayyapis Dunarjum Dundu Durtepwat Durti Durunu Gayutus Gerunumi Gupta Guptawy Iambodi Iandra Iatmet Iatritr Imenef Inilala Iramanyut Irandrani Iritjet Irrtalli Irrti Isirri Isirrti Jagadi Jagallana Janyu Jaupardra Junepwati Jyotet Jyoti Kalita Kaman Kammanyu Kanda Kantari Karayini Kasat Kasva Kaupta Kertu Kerya Keyamat Kunari Kunarmala Lakamani Lalarana Lalarja Lamavis Lambikani Lambitrat Lamji Lamna Lamuran Larma Laruta Lasvarun Madrati Madurast Makau Maksenet Malama Malindra Malla Manaradi Manda Mandni Mandrat Mangalaji Mangan Manganiis Mangi Manila Manirati Manta Mantawy Manut Manya Maraet Marati Marika Matep Mavis Meerani Meeswara Meneneneg Menes Meramaati Merti Metsenu Minga Minirri Minji Miyanu Mnanat Mnarati Mnati Monsu Monti Mooka Mookasta Moorty Mooruda Moorugala Mukan Mukar Mukyaka Munandaka Munati Munda Mundak Munepri Munum Munutus Mutawer Nanyanu Naraets Narakanga Narama Narani Narket Narvan Natri Nebdjets Nebeesava Nebukala Nefnu Negeb Neitri Nenatrevi Neneenum Neneiti Nepepra Nepra Neprianut Nesati Nesavat Neswawy Neswinji Nevidevis Nilanti Nooka Nookali Nookati Nookau Noorti Nooruda Nutejaga Nutep Osimun Osiri Padranyu Paravi Pastarati Peferevis Pefnuket Pepra Perty Perugra Pravi Praya Prayinia Prikau Priti Ptami Ptaragan Ptari Puradi Purga Putarjum Radra Ragali Ramallama Raminda Raniati Ratret Ravan Ravati Ravis Rayya Renta Retta Reyata Rugras Saika Saikama Saiker Saiket Saira Samnatu Sarugrani Satra Satuts Savani Savis Seger Segerenep Seket Seketu Seneit Senti Seravitya Seswadi Seswini Setejajau Setep Siani Siati Siradit Siras Skama Skaman Sobaati Sobagan Sobal Somati Sopdevati Sopduru Subra Suravat Surga Surtet Suruni Suryandni Svanu Svarati Svari Svatradi Swara Swarti Swawy Tabis Tadit Tamari Tarambis Tarevis Tenamji Tepefnum Tepra Tesmenet Tetetet Tumana Tvanyan Tvasvai Tvatri Uganti Ugrammani Umala Umanga Umati Urgalam Vaikun Vamma Vanatrit Vanga Vangerti Varalki Varkertu Varman Varya Vasar Vatri Vattari Vayan Vayavaris Vayyanda Veenenata Veesati Venaramun Venka Venkas Venumal Vitar Vitawy Vitra Vitri Vitria Vivana Vivati Waket Wepri Weran Werasetet Werenefnu Weret Wertum Werty Wosirrti Wosivanat Yakar Yalla Yamaka Yamalli Yaman Yambikuna Yamboda Yamer Yanet Yania Yaperta Yapet Yappadiya Yavasles Yayan Yella Yellama Yellin Yujant

[elizabethskipp]

BCE 1.3) 19,000 years ago: Egypt forces Abram and followers to migrate back to Canaan

“GENESIS 13 So Abram went up from Egypt, he and his wife and all that he had, and Lot with him, a into the Negeb. 2Now Abram was very rich in livestock, in silver, and in gold. 3And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, 4to the place where he had made an altar at the first. And there Abram called upon the…

[roman-catholic-mass-readings]

7th July >> Mass Readings (USA)

Friday, Thirteenth Week in Ordinary Time. 

(Liturgical Colour: Green: A (1))

First Reading Genesis 23:1-4, 19; 24:1-8, 62-67 In his love for Rebekah, Isaac found solace after the death of his mother Sarah.

The span of Sarah’s life was one hundred and twenty-seven years. She died in Kiriatharba (that is, Hebron) in the land of Canaan, and Abraham performed the customary mourning rites for her. Then he left the side of his dead one and addressed the Hittites: “Although I am a resident alien among you, sell me from your holdings a piece of property for a burial ground, that I may bury my dead wife.”

After the transaction, Abraham buried his wife Sarah in the cave of the field of Machpelah, facing Mamre (that is, Hebron) in the land of Canaan.

Abraham had now reached a ripe old age, and the LORD had blessed him in every way. Abraham said to the senior servant of his household, who had charge of all his possessions: “Put your hand under my thigh, and I will make you swear by the LORD, the God of heaven and the God of earth, that you will not procure a wife for my son from the daughters of the Canaanites among whom I live, but that you will go to my own land and to my kindred to get a wife for my son Isaac.” The servant asked him: “What if the woman is unwilling to follow me to this land? Should I then take your son back to the land from which you migrated?” “Never take my son back there for any reason,” Abraham told him. “The LORD, the God of heaven, who took me from my father’s house and the land of my kin, and who confirmed by oath the promise he then made to me, ‘I will give this land to your descendants’– he will send his messenger before you, and you will obtain a wife for my son there. If the woman is unwilling to follow you, you will be released from this oath. But never take my son back there!”

A long time later, Isaac went to live in the region of the Negeb. One day toward evening he went out . . . in the field, and as he looked around, he noticed that camels were approaching. Rebekah, too, was looking about, and when she saw him, she alighted from her camel and asked the servant, “Who is the man out there, walking through the fields toward us?” “That is my master,” replied the servant. Then she covered herself with her veil.

The servant recounted to Isaac all the things he had done. Then Isaac took Rebekah into his tent; he married her, and thus she became his wife. In his love for her, Isaac found solace after the death of his mother Sarah.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm Psalm 106:1b-2, 3-4a, 4b-5

R/ Give thanks to the Lord, for he is good.

Give thanks to the LORD, for he is good, for his mercy endures forever. Who can tell the mighty deeds of the LORD, or proclaim all his praises?

R/ Give thanks to the Lord, for he is good.

Blessed are they who observe what is right, who do always what is just. Remember us, O LORD, as you favor your people.

R/ Give thanks to the Lord, for he is good.

Visit me with your saving help, That I may see the prosperity of your chosen ones, rejoice in the joy of your people, and glory with your inheritance.

R/ Give thanks to the Lord, for he is good.

Gospel Acclamation Matthew 11:28

Alleluia, alleluia. Come to me, all you who labor and are burdened, and I will give you rest, says the Lord. Alleluia, alleluia.

Gospel Matthew 9:9-13 Those who are well do not need a physician; I desire mercy, not sacrifice.

As Jesus passed by, he saw a man named Matthew sitting at the customs post. He said to him, “Follow me.” And he got up and followed him. While he was at table in his house, many tax collectors and sinners came and sat with Jesus and his disciples. The Pharisees saw this and said to his disciples, “Why does your teacher eat with tax collectors and sinners?” He heard this and said, “Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, I desire mercy, not sacrifice. I did not come to call the righteous but sinners.”

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.