View source for Template:Votive

[[File:Abrahamshem.jpg|right|300px|thumb|[[Abraham|Abramham's]] [[altars]] of [[clay and stone]] were systems of votive offerings which  functioned differently than the city states like Sodom and Gomorrah. They were networks of free people that formed a "[[Polis]]" through [[charity]] rather than [[force]]. That [[network]] of [[tens]] and the [[fervent charity]] of those [[Living Altars of Men]] created the [[social bonds]] needed to stand fast in the liberty that set them free.<Ref name="standfast">{{standfast}}</Ref> ]]

== Votive welfare==

A '''''[[votive]]''' deposit or votive offering'' is one or more objects displayed or deposited, without the intention of recovery or use, in a sacred place for broadly [[Religion|religious purposes]]. 

Some historians define a votive offering or ''tama'' as something that may be offered. In the Greek we see τάματα ''tamata'' which over the centuries has evolved into a form of votive offering eventually used in the  the Greek Orthodox Church where the Tamata might be represented by a small metal plaque with an embossed image symbolizing the subject of ''prayer''.

This degradation of its original meaning is more [[superstition|superstitious]] than the people who survived historically like [[early Israel]] or [[early Church]].

What we know of ''votive offerings'' has often been obscured by a bias historical vision devoid of practical knowledge of the [[social bonds]] of a free but practically temporal society. 


In more ancient times, a [[votive]] offering was considered to be a gift to God or a god and became a property of a god, which could be stored  within the god's ''temenos''.<Ref> A ''temenos'' enclosed a sacred space called a ''hieron''(a temple or a sacred place). A temenos is a piece of land cut off and assigned as an official domain of land marked off from common uses and dedicated to and for the purpose of  God or a god .</Ref>

But God does not eat that offering and there was clearly a benefit to society to perform these rituals and provide these consecrated sacrifices.

{{Template:Cleansing}}


== Consecrated ==

A [[Votive]] offering is also defined as "offered, given, dedicated, consecrated, etc., in accordance with a vow." But the manner and method of that consecration determines if it is worthy or abominable. There are two uses of the word ''vow'' in the Bible.

"Votive offerings" from the Hebrew noun neder(נֶדֶר‎)<Ref name="neder">{{05088}}</Ref> is consistently translated "vow" but defined as a "votive offering". It is from the verb nadar(נָדַר‎)<Ref name="nadar">{{05087}}</Ref>

Originally it was specifically a religious term but this was when the definition of ''[[religion]]'' was how you provided for the needy of society. That has changed throughout the centuries. The only time [[religion]] is mentioned in the Bible in a good sense is its reference to [[Pure religion]] which had to do with the [[care]] and [[social welfare]] of the needy of society without the institutions of [[force]] found in many governments of the [[world]] at that time.

The common Hebrew word translated "[[freewill offering]]" is nëdabah(נְדָבָה‎)<Ref name="nëdabah">{{05071}}</Ref> which is not the NunDaletReish we see with the term translated "vow" but said to mean a "votive offering" but consists of the letters נְדָבָה֙ ([[Nun]][[Dalet]][[Beit]][[Hey]]). It is from the verb  nadab(נָדַב‎)<Ref name="nadab">{{05068}}</Ref> meaning "offered willingly". The first time we see this term in the Torah is in Exodus 25: When the LORD directs that all offering of every man must be given ''willingly'' from his heart.<Ref>Exodus 25:2  Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly <05068> with his heart ye shall take my offering.</Ref>

In the [[bondage of Egypt]] when the people were living in [[captivity]] their offerings were a matter of [[tribute]] because they had pledged one-fifth of their labor to the [[Pharaoh]] to obtain his [[free bread]].<Ref>Genesis 47:24  And it shall come to pass in the increase, that ye shall give the fifth [part] unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones...And Joseph made it a law over the land of Egypt unto this day, [that] Pharaoh should have the fifth [part]; except the land of the priests only, [which] became not Pharaoh’s.</Ref>

The [[Torah]] makes provision for "[[freewill offerings]]" which may be made by any individual. These are different from [[votive]] offerings which are some times linked to the term vow in the sense of  ''prayer'' which is an expression of ''intent''. Understanding that the [[temples]] were places before they were buildings and they had a function in society like the  [[altars]] of [[clay and stone]]. That God only considers freewill offerings to be righteous and ''pledges'' or promises to be binding and God seems to not favor their use.

In the Old Testament, a votive offering was a voluntary offering vowed (offered) to God but not required or compelled by a Law imposed by men. The technical term in Hebrew for such an ''offering'' is neder(נֶדֶר‎)<Ref name="neder">{{05088}}</Ref> but translated vow. It does not mean a promise or an oath.



== The distinction ==

[[Vow]]s, [[votive]] offerings and [[freewill offerings]] are ''all offerings freely made from the heart by a free choice of the individual''. But we can make at least one distinction here:

<blockquote>
"Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering<Ref name="nëdabah">{{05071}}</Ref>; but for a vow<Ref name="neder">{{05088}}</Ref> it shall not be accepted." [[Leviticus 22]]:23
</blockquote>

In this verse a clear differentiation is made between the two. The [[Hebrew]] root letters for a [[freewill offerings|freewill offering]] are נדב ([[Nun]][[Dalet]][[Beit]]) which is the ''noun'' nëdabah<Ref name="nëdabah">{{05071}}</Ref> from the ''verb'' nadab<Ref name="ndbh-v">{{05068}}</Ref>, but for a votive offering there are the letters נדר ([[Nun]][[Dalet]][[Reish]]) forming the ''noun'' neder<Ref name="neder">{{05088}}</Ref> from the root word, a ''verb'', nadar<Ref name="nadar">{{05087}}</Ref>.

The distinction seems to be in the "any thing superfluous" which is sara‘(שָׂרַע‎)<Ref name="sara">{{08311}}</Ref> appearing in the text as śārūa‘(שָׂר֣וּעַ). And also "or lacking in his parts" where we see the words qalat(קָלַט‎)<Ref name="qalat ">{{07038 }}</Ref> appearing as wəqālūṭ;(וְקָל֑וּט).

On first examination it would seem reasonable that they are concerned with defects in the animal offered.

It was already established that almost any blemish would be rejected in verses 20 through 24.<Ref>Leviticus 22:20  [But] whatsoever hath a blemish, [that] shall ye not offer: for it shall not be acceptable for you. 21  And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish [his] vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. 22  Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. 23  Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering; but for a vow it shall not be accepted. 24  Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make [any offering thereof] in your land.</Ref> 


much of this seems to serve to exclude a variety of blemished animal, which is still permitted for consumption but not as a votive offering we have a seemingly unique exclusion.

The word ''Saru’a'' can mean too long as mentioned (Leviticus 21:18) and the word ''Kalut'' can mean "too short" and is related to the word ''miklat'' meaning refuge in the [[city of refuge]] ([[Joshua 21]]:13). Is their another meaning or idea connected to the words śārūa‘ wəqālūṭ(שרוע וקלוט)




{{Feed my sheep}}


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In the text we see "[as] a freewill offering"  appearing with an additional letter נְדָבָה֙ ([[Nun]][[Dalet]][[Beit]][[Hey]]). It takes this form some ten times<Ref>[[Exodus 35]]:29
HEB: בְנֵי־ יִשְׂרָאֵ֛ל נְדָבָ֖ה לַיהוָֽה׃ פ <Br>
KJV: brought a willing offering unto the LORD, <Br>
[[Exodus 36]]:3 <Br>
HEB: אֵלָ֥יו ע֛וֹד נְדָבָ֖ה בַּבֹּ֥קֶר בַּבֹּֽקֶר׃ <Br>
KJV: it [withal]. And they brought yet unto him free offerings every morning. <Br>
[[Leviticus 7]]:16 <Br>
HEB: נֶ֣דֶר ׀ א֣וֹ נְדָבָ֗ה זֶ֚בַח קָרְבָּנ֔וֹ <Br>
KJV: [be] a vow, or a voluntary offering, it shall be eaten <Br>
[[Leviticus 22]]:23 <Br>
HEB: שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּעֲשֶׂ֣ה אֹת֔וֹ <Br>
KJV: that mayest thou offer [for] a freewill offering; but for a vow <Br>
[[Deuteronomy 23]]:23 <Br>
HEB: לַיהוָ֤ה אֱלֹהֶ֙יךָ֙ נְדָבָ֔ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ <Br>
KJV: and perform; [even] a freewill offering, according as thou hast vowed
[[Ezra 3]]:5 <Br>
HEB: וּלְכֹ֛ל מִתְנַדֵּ֥ב נְדָבָ֖ה לַיהוָֽה׃ <Br>
KJV: and of every one that willingly offered a freewill offering unto the LORD. <Br>
Ezra 8:28 <Br>
HEB: וְהַכֶּ֤סֶף וְהַזָּהָב֙ נְדָבָ֔ה לַיהוָ֖ה אֱלֹהֵ֥י <Br>
KJV: and the gold [are] a freewill offering unto the LORD <Br>
[[Ezekiel 46]]:12 <Br>
HEB: יַעֲשֶׂה֩ הַנָּשִׂ֨יא נְדָבָ֜ה עוֹלָ֣ה אֽוֹ־ <Br>
KJV: shall prepare a voluntary burnt offering <Br>
[[Ezekiel 46]]:12 <Br>
HEB: אֽוֹ־ שְׁלָמִים֮ נְדָבָ֣ה לַֽיהוָה֒ וּפָ֣תַֽח <Br>
KJV: or peace offerings voluntarily unto the LORD, <Br>
[[Hosea 14]]:4 <Br>
HEB: מְשׁ֣וּבָתָ֔ם אֹהֲבֵ֖ם נְדָבָ֑ה כִּ֛י שָׁ֥ב <Br>
KJV: I will love them freely: for mine anger </Ref> but appears in other form some 16 additional forms.<Ref>'''nə·ḏā·ḇāh — 10 Occ.,''' but other occurrences have different letters<Br>bin·ḏā·ḇāh — 1 Occ., 
: han·nə·ḏā·ḇāh — 1 Occ., 
: lin·ḏā·ḇāh — 2 Occ., 
: nə·ḏā·ḇō·wṯ — 3 Occ., 
: niḏ·ḇaṯ — 1 Occ., 
: niḏ·ḇō·wṯ — 2 Occ., 
: niḏ·ḇō·w·ṯām — 1 Occ., 
: niḏ·ḇō·w·ṯê·ḵem — 1 Occ., 
: wə·niḏ·ḇō·ṯe·ḵā — 1 Occ., 
: wə·niḏ·ḇō·ṯê·ḵem — 2 Occ., 
: ḇin·ḏā·ḇāh — 1 Occ.</Ref>

In the text we see  "but for a vow" appearing with additional letters וּלְנֵ֖דֶר ([[Vav]][[Lamed]][[Nun]][[Dalet]][[Reish]]).

-->


The whole system of [[freewill offerings]] given from the heart of the individual created a [[peculiar people]] through the [[altars]] of [[clay and stone]] which allowed the people to [[care]] for the needs of society by a Corban that makes the word of God to effect without waiving individual God endowed  rights nor engaging in [[covetous practices]] that [[degenerate]] the [[masses]].

Contrary to the systems of [[Sodom]] and Gomorrah or [[Nimrod]] of [[Babylon]] and the [[Pharaoh]] of [[Egypt]] they strengthened the poor.<Ref>[[Ezekiel 16]]:49 Behold, this was the [[iniquity]] of thy sister [[Sodom]], pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.</Ref>

It was not the symbols of the ancients but the spirit reflected in their form that alters men.

The [[tabernacle]] was a symbol of [[The Way|that way]] of [[righteousness]] taught by [[Moses]] and again by [[Jesus]]. It was a reminder in its symbolic construction of this moving monument echoed the patterns of the kingdom. It also housed a unique golden box called the "ark of the covenant" and "ark of the testimony" and "ark of the LORD". But with all its mystery it was not the tabernacle, nor its contents that made [[Israel]] a great nation.

What made [[Israel]] great was the willingness of the people to obey the LORD's directions in their [[heart and mind]] in order to  be a ''"[[John Wycliffe|government of the people, by the people, and for the people]]"''. 

The [[viable republic]] that resulted from this conformity to the righteousness of God, like the [[early Church]], operated within the "[[perfect law of liberty]]" by "[[freewill offerings]]" only, which in the New Testament were called the "[[charity]]" and "[[love]]" of the [[Corban of Christ]] because they had no need for [[force]]d [[taxation]] nor the men who "call themselves [[benefactors]]" but "[[exercise authority]]<Ref name="exauth">{{exauth}}</Ref> one over the other" in order to provide a [[social safety net]] for the [[care]] of the needy through [[pure Religion]].  They [[follow]]ed [[The Way]] of righteousness in [[fellowship]] with the [[righteousness]] of God with [[no king]] or no [[sanhedrin|legislature]] of the [[world]], and no [[covetous practices]] which makes men [[merchandise]], [[curse children]], and is [[idolatry]].<Ref name="Isidolatry">{{Isidolatry}}</Ref>

== Is voting bad ==


So much has changed since the original Constitution when we could say that the “People of a state are entitled to all rights which formerly belonged to the king by his prerogative.”<Ref>Lansing vs Smith 21 D. 89...4 Wendell 9, 20 (1829)</Ref> Or we could argue that “In one sense, the term ‘sovereign’ has for its correlative ‘subject.’ In this sense, the term can receive no application; for it has no object in the [Original] Constitution of the United States. Under that Constitution there are citizens, but no subjects.”<Ref>Chishom v.Georgia, 2 Dall. (U.S.) 419,455, 1L Ed 440 (1793).</Ref> “For when the revolution took place, the people of each state became themselves sovereign; and in that character hold the absolute right to all their navigable waters, and the soils under them, for their own common use, subject only to the rights since surrendered by the constitution to the general government.”<Ref>Martin vs Waddell, 41 US (16 Pet) 367, 410 (1842)</Ref>

Originally, citizenship did not include the title or sense of subject ,but later in the United States, we see a citizenship binding subjects to the laws of a “sovereign”.  Prior to the Fourteenth Amendment, “No private person has a right to complain, by suit in court, on the ground of a breach of Constitution. The constitution it is true, is a compact, but he is not a party to it. The states are party to it.”<Ref>Supreme Court of Ga, Padelford, Fay & Co. vs Mayor& Alderman, City of Savannah, 14 Ga. 438,520 (1854)</Ref>


Today, “in the United States ‘it [citizenship] is a political obligation’ depending not on ownership of land, but on the enjoyment of the protection of government; and it ‘binds the citizen to the observance of all laws’ of his sovereign.”<Ref>Julliard v. Greenman, 110 U.S.421</Ref>

This is not so much do to the fact that legislators have altered laws but because the people have altered their relationship with the government. Because of the [[Welfare_state|rise of the welfare state]]  and the people not “Constantly bearing in mind that in entering into society individuals must give up a share of liberty to preserve the rest…"<Ref>Andrew Jackson, March 4, 1833.</Ref> the status of American citizenship has changed.  People today are already in a political system that is a direct or indirect democracy certainly have motivation  at least to vote for their own protection.

Democracies are not always a good form of government and for centuries in America they were not considered to good. In fact, until World War II [[democracy]] was considered “A government of the masses. Authority derived through mass meeting or any form of direct expression. Results in mobocracy. Attitude toward property is communistic - negating property rights. Attitude toward law is that the will of the majority shall regulate, whether it is based upon deliberation or governed by passion, prejudice, and impulse, without restraint or regard for consequences. Results in demagogism, license, agitation, discontent, anarchy.”<Ref>1928 U.S. Army Training Manual</Ref>

If you live in a [[democracy]] and you have a right to vote. You certainly may feel a need to vote in self defense in order to protect yourself and your neighbor from the [[covetous practices]] of the [[welfare]] state and those who desire to rule over and even rob their neighbor through [[socialist]] schemes of wealth distribution.

John Adams: “[[Democracy]]... while it lasts is more bloody than either aristocracy or monarchy. Remember, democracy never lasts long. It soon wastes, exhausts, and murders itself. There is never a democracy that did not commit suicide."

Israel, before they made the grave mistake of electing to have a king/commander in chief supported their government entirely with [[freewill offerings]]. They had gathered in small groups [[tens]] and linked those groups through a [[network]] of [[Tens|tens, hundreds and thousands]]. Jesus [[commanded]] that his disciples do the same thing. The primary purpose was to create a [[daily ministration]] based on [[charity]] rather than the [[force]]d contributions of [[Rome]] and [[Herod]].

{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"
| '''Quotes'''
|-
| “Society will develop a new kind of servitude which covers the surface of society with a network of complicated rules, through which the most original minds and the most energetic characters cannot penetrate. It does not tyrannise but it compresses, enervates, extinguishes, and stupefies a people, till each nation is reduced to nothing better than a flock of timid and industrious animals, of which the government is the shepherd.” ― [[Alexis de Tocqueville]] 
|-
|
|}

[[Herod]] had set up such a system if compelled sacrifices of the people with the support of the [[Pharisees]] which is referenced in the Bible as [[Corban]]. It was a system of [[taxation]] to fund the [[welfare]] system of Judea. 

Originally [[welfare]] in free societies were based on a systems of [[charity]]. That system of votive offerings was originally based on [[faith]], [[hope]] and [[charity]] but under these systems which are rooted in [[force]], [[fear]], and [[fealty]] the nation is altered. This can be seen under [[FDR|FDR's New Deal or LBJ's Great Society]]. Any system of forced offerings makes the people [[merchandise]] and often [[curse children]] with debt. It is because these systems of [[socialism]] are essentially [[covetous practices]] that make the people a [[surety]] for debt.

The Bible is filled with [[warnings]] of these [[one purse]] schemes which ''run to death''.

----



We have only a few things to do:

::    Repent which means to think a [[The Way|different way]].

::    Seek to establish a government that run on love and [[charity]] instead of fear and [[force]].

::    Seek [[righteousness]] in everything we do where ever we are at or what ever status we are in.

::    While we do that we should do that together in [[Tens|small intimate]] groups [[network]]ed together.