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[[File:milkandmeat.jpg|right|px300|thumb| Some have claimed the statement written by Moses 3 times “You shall not boil a kid in its mother's milk” actually means "Do not cook and do not eat meat and milk mingled together."<Ref>Targum Neofiti and Targum Pseudo-Jonathan </Ref>  <Br>[[Augustine of Hippo]] renders the phrase in Latin as ''diebus quibus lactatur'' “in the days when it suckles.” which means ''when the kid is still sucking on its mother''. <Br>Others come up with other interpretations of the text but does this statement by [[Moses]] have anything to do with diet, lactation, fortune telling, or mysticism?<Br>The truth is often hard to accept but Moses is talking about the catastrophic consequences of excessive empathy on the ''micro'' level which we often see with a "devouring mother" but on the macro level will eventually [[Sodom|weakens the poor]] and [[degenerate]]s the [[masses]] dependent upon a national [[social safety net]] of [[legal charity]].<Br>
{{milkmeat}}
[https://www.hisholychurch.org/audio/20230415ExodusMilkandmeat.mp3 Download Recording  Milk and Meat ]<Br> or press play<Br> <html><audio controls src="https://www.hisholychurch.org/audio/20230415ExodusMilkandmeat.mp3"></audio></html><Br>  ]]


 
{{Template:Offerings}}
== A seething problem ==
 
Does this statement by [[Moses]] that “You shall not boil a kid in its mother's milk” have anything to do with diet, lactation, fortune telling, or mysticism?
 
But is there another meaning to the sacred text that clarifies the true message of Moses when read in the full context of the [[Torah]] which the [[Pharisees]] and [[Herod]] missed at the time of [[Christ]] and which many are still missing today?
 
According to Christ the pharisees were so confused at that time and refused to acknowledge their error about Moses and his teachings they were told that ''the [[kingdom of God]] would be [[Matthew 21|taken from them and given to a nation]] bringing forth [[fruits]]''. We know there was something wrong with their leaven <Ref name="leavenp">{{leavenp}}</Ref> and their '''[[Corban]]''' was making the word of God to none effect.
 
=== Boil and ripen ===
 
There are often multiple layers and meanings within Hebrew words and phrases to say nothing of the metaphors,  idioms, and allegories.
 
Their does seem to be connection between ''ripe or first'' fruit and ''seething'' or ''boiling'' since the Hebrew word ''Bashal''<Ref name="bashal">{{01310}}</Ref> includes the idea of ''to grow ripe or ripen''. That may have contributed to [[Augustine of Hippo]] rendering of the phrase into Latin as ''diebus quibus lactatur'' which is translated as “in the days when it suckles” which means ''when the kid is still sucking on its mother''.
 
There is some argument for the accuracy of that interpretation but it does not fit well into the context of the biblical text and seems to fall short of the first fruit connection.
 
If we just consider the [[1 Samuel 7]]:9  statement, "And Samuel took a sucking lamb, and offered [it for] a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him."  that would seem to directly contradict [[Augustine of Hippo]]'s rendering.
 
The idea that the same word can mean ''boil'' and ''ripen'' is very common in the Hebrew language. We have seen this with [[Leaven]] and [[cruelty]], [[Altars]] of un[[hewn]] stone and a gathering of men who are ''unregulated'' because they are [[separate]] and Belong top God. do not [[exercise authority]] one over the other like the [[Levites]] who belonged to God and could ''not go up by [[steps]]'' in a ''[[hierarchy]] if authority''. This gives the people the option of misinterpreting everything or anything that may be inconvenient to believe. That flexibility of the language has allowed the [[Torah]] to survive.
 
=== Deeper meaning===
 
But we should always realize there is a deeper spiritual meaning and message in all true sacred text. Even scriptures like [[Leviticus 22]]:28 "No animal from the herd or from the flock shall be slaughtered on the same day with its young." If you read some commentaries they clearly state that this verse was  "only designed to remind the Israelites of the sacred relations which exist between parent and offspring, but was especially intended to keep up feelings of humanity."<Ref>Ellicott's Commentary for English Readers</Ref>
 
There are more ancient Chaldee text that include the injunction, “My people the children of Israel, as our Father is merciful in heaven, so be ye merciful on earth.” This would be echoed by Christ in verses like [[Luke 6]]:36  "Be ye therefore merciful, as your Father also is merciful."
 
In ''Matthew Henry's Concise Commentary'' we even see the admonition, "Nor can the minister who loves the souls of the people, suffer them to continue in this [[stranger delusion|dangerous delusion]]." While, many want to reduce spiritual revelation with physical acts that has never been the intent of the [[prophets]]. In the idea that putting your trust in rituals, physical ceremonies, and endless repetition of words in order draw you near God has more in common with witchcraft than Moses or Christ.
 
Is our [[faith]] a product of [[sound doctrine]] sealed in a [[world]] functioning by [[love]] with no [[covetous practices]] or works of [[iniquity]]?
 
Or are our own deeds those of the [[Nicolaitan]] who may say [[Lord Lord|LORD, LORD]] but [[doeth]] no do the will of the [[father]]?
 
Have we become blind guides through false religion remaining blind  in our [[vanity]]?
 
It it not the [[vain]] but the [[humble]] who will [[repent]] and see the [[truth]].
 
=== Eating milk and meat ===
 
What some say is a dietary rule concerns the separation of meat and milk (i.e. all dairy products). We see this verse cited three times in the Torah that “You shall not boil a kid in its mother's milk.” ([[Exodus 23]]:19, [[Exodus 34]]:26, and [[Deuteronomy 14]]:21), but none of them seem to have any direct explanations nor does it seem to fit the context of the text if we interpret it as a "food law about [[milk and meat]]".<Ref name="seethe">[[Exodus 23]]:19  The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
: [[Exodus 34]]:26  The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
:[[Deuteronomy 14]]:21  Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.</Ref>
 
While this prohibition is interpreted in many different ways, it seems to be the one which the many of modern Jews want to obey. But have they unmoored the metaphor from its meaning?
 
The idea of boil a kid in its mother’s milk does not necessarily imply its modern interpretation, and it apparently, according to some, was not even known at the end of the Second Temple period(approximately 600 years (516 BCE–70 CE)). It seems to be firmly established in the first centuries of the Common Era (CE) and some Jews practice this separating of milk and meat with an almost [[superstition|superstitious]] fervor to distinguishes religiously observant Jews from the non-observant.
 
=== Fortune telling ===
 
The meaning concerning prohibiting this combination of [[milk and meat]] has been suggested to be because there were other religions at that time that made a similar ritual of sacrificing of a kid or lamb and then cooking them in the milk of their mothers, to either invoke signs or the ability to foretell the future or even to generate fertility. But that again seems out of context where we find the quote.
 
=== A dietary mandate ===
 
There is the possibility that this is actually a dietary rule that protects the Israelites from indigestion or some ill effect that may result from such ingestion of a [[milk and meat]] cuisine. But according to SunFed Ranch, "marinating beef in milk creates a lightly acidic bath for the meat, tenderizing it without breaking down its proteins too much. The calcium in the milk reacts with the enzymes in the meat to gently soften the proteins, facilitating another tenderizing process." And then their is the cheese burgers and hamburger pizza argument.
 
But many Jews do indeed eat milk and then meat no matter how much time has passed since they ate the dairy (although you are expected to clean your mouth with water first). So if that is allowed the ritual seems to be nothing more than virtue signaling and does not explain why Moses put this "rule" in the location of the text.
 
=== Religious Rabbis ===
 
Over the centuries many rabbis have gradually built more restrictions around what they interpret as a ''commandment'' to ensure that no one might accidentally transgress what they interpret to be the ''Law''.
 
Many of what they thought were laws, [[commandments]], and [[statutes]] or [[ordinance]]s in the [[Torah]] may have been simply been  "judgements" or metaphors listed off as guidelines and have often been misinterpretations through the unmooring of meanings.<Ref name="confusion">[[Altar]], [[Clay and Stone]], [[Leaven]], [[Sabbath]], [[Breeches]], [[fringe]]...</Ref> Once their thinking has gone off course or strayed from the truth there is often a growing need to create complicated [[rituals and ceremonies]] to distract or redirect the people from the real meaning intended by [[Moses]] and other [[Prophet]]s.
 
Sheep recognize each other with their individual scent, both lamb and mother do this a hundred times a day and in pitch darkness. Even if you slip another lamb behind her at birth without her seeing she may detect that it is not her lamb eventually. There are ways to trick her but as soon as a lamb is born they talk to each other and learn their sound and tones.
 
It has been suggested by shepherds in Israel that to boil a lamb in the milk of its own mother would be  a lack of "sensitivity to the incredibly deep and close relations animals have with each other."
 
If the meaning of these three verses is about our lack of sensitivity for the mother to a lamb  it would certainly have to be a [[metaphor]] about our own lack of sensitivity toward our neighbor as well.
 
Is this verse about our [[cruel]] hearts and our treatment of each other rather than merely a concern for the ewe's feelings?
 
Judging by its location in the text the real point of God's statement through Moses may also be about the kinds of love or charity for the generation to come, and even that given to the stranger in our midst.
 
===  Promise of a long life ===
 
There’s a biblical teaching known as ''Shiluach haken'' (“sending away the nest”(שילוח הקן)).<Ref> [[Deuteronomy 22]]:6–7 "Should a bird's nest appear before you on the way, on any tree or on the earth, chicks or eggs, and the mother resting on the chicks or the eggs: You shall not take the mother with the offspring. You shall send away the mother, and take the offspring for yourself, so that it be good for you, and your days be long."</Ref> It is saying that we should chase away the mother bird before taking her eggs or her young. It is also taught that a blessing of a long life will be your reward if you protect her from mourning the loss.
 
This promise of a long life for the compassionate seems to be an echoing the idea of a long life if we honor our father and mother.
 
Is there a connection in spirit if not in practice?
 
A ''kabbalistic''<Ref>Kabbalah is an esoteric method, discipline and school of thought in Jewish mysticism.</Ref> interpretation of the passages is that "life comes first in order regarding death". Milk is also first in your diet. They also see life as light or represented by the color white, which would include dairy so it would need to ''be eaten first, and meat second'' since it is representing death.
 
But is this symbolic, almost cultic, or at least mystical, explanation missing a meaning a lot more obvious and practical?
 
This is actually about causing pain to others including animals. It is merely an echo of the statement earlier in Exodus of getting they '''[[leaven]]''' out of your house and your nation's borders because the practice of ''cruelty'' is the antitheses of [[righteousness]]. But if people want to think that  ''[[leaven]]'' is about yeast in your bread instead of being about ''cruelty'' in the collection of the [[free bread]] shared in a [[daily ministration]] in what should be facilitated through [[Pure Religion]].
 
This is warning in [[Deuteronomy 22]]:6–7 the same thing that Moses and Christ warned the people about with their prohibition concerning certain [[leaven]].<Ref name="leavenp">{{leavenp}}</Ref>
 
== What is the truth about milk and meat ==
 
Does this statement by [[Moses]] about ''seething<Ref name="bashal">{{01310}}</Ref> a young kid in its mother's milk'' have anything to do with diet, lactation, fortune telling, or mysticism?
 
Is it about cookware and washing your pots and pans or even you mouth out before you touch them with meat or milk?<Ref>Mark 7:4  And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables. 5  Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition<[[3862]]> of the elders, but eat bread with unwashen hands? 6  He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me. 7  Howbeit in vain do they [[worship]] me, teaching [for] doctrines the commandments of men. 8  For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do. 9  And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition<[[3862]]>. 10  For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11  But ye say, If a man shall say to his father or mother, [It is] [[Corban]], that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free]. 12  And ye suffer him no more to do ought for his father or his mother; 13  Making the word of God of none effect through your tradition<[[3862]]>, which ye have delivered: and many such like things do ye.</Ref>
 
Are these verses merely metaphors and symbols of a deeper meaning and message and if we get the metaphor right will the understanding leaps in us if we have ears to hear?
 
Is it about avoiding a pattern of psychological cruelty like the ''cruelty'' found in the [[Leaven]] of the [[Pharisees]]?<Ref name="leavenp">{{leavenp}}</Ref>
 
What does it have to do with the context where we find this statement three times in the Torah?
 
Is it just about the two kinds of love and the way they manifest in day to day life, first in the family and then in the nation? <Ref name="meatandmilkq">{{meatandmilkq}}</Ref>
 
Both the boiling a kid in its own mothers milk and the ''Shiluach haken'' are believed to be prohibitions of undue ''cruelty'' by some but so in truth is the [[leaven]] bread if we want to understand the deeper meaning of getting the [[leaven]] out of your nation?
 
If mean had not unmoored the meaning intended by Moses they would know these things are about [[excessive compassion]], [[legal charity]], and the [[welfare state]] that [[degenerates]] the individual and the [[masses]] until the people become [[perfect savages]] and their [[whoredom]] becomes [[tyranny]].
 
Eventually, they are both leaven and the "[[milk and meat]]" are associated with feasts and their national system of [[freewill offerings]] which is [[charity]] of the [[social safety net]] that Moses was teaching the people he had delivered from the [[bondage of Egypt]]. Jesus would eventually call the people back to that [[kingdom of God]] and His righteousness for their [[redemption]].
 
<blockquote>
'''"I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able."''' [[1 Corinthians 3]]:2.
</blockquote>
 
== Milk meat and feasts and offerings ==
 
{| class="wikitable" style="float:right; margin-left: 10px;" width="35%"
| '''Comments'''
|-
| [[Exodus 23]]:14  Three times keep a [[feasts|feast]].
|-
| 15V  The feast of un[[leaven]]ed bread... and none shall appear before me empty:" It is a time to donate to the ministers of the tabernacle of the congregation.
|-
| 16V  "[[firstfruit]]s of thy labours" go to the social welfare systems of [[Altars]].
|-
| 17  "all thy males shall appear before the Lord GOD."
|-
| 18V  "Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning." [[Sacrifice]]s are not [[force]]d and certainly not with ''cruelty and rigor/[[leaven]]''.
|-
| "neither shall the fat of my sacrifice remain until the morning". This about holding back the offering until later. You have to actually give it and not just pledge to give it later. We see this at Passover when the whole lamb must be shared with enough people that is all consumed.
|-
| 19V  A portion of the "firstfruits... bring into the house of the LORD thy God". This will support the entire [[welfare]] system of [[Israel]] binding the people with the [[social bonds]] of [[love]] and [[charity]] instead of [[the bands]] of the [[legal charity]] of Pharaoh's [[Egypt]] which like the [[Corban]] of the [[Pharisees]] makes the word of God to none effect.
|-
| 19V "Thou shalt not seethe a kid in his mother’s milk." Out of no where Moses puts this prohibition which becomes over time the [[milk and meat]] prohibition of modern Jews which ''chains their minds'' in the [[superstition]] of [[false religion]].
|-
| 21  "for my [[name]] [is] in him" is saying that the pattern of God's character is in his heart and mind.
|-
| 22  But "if thou shalt indeed obey" then the law of [[cause and effect]] of the [[Law of Nature]], the [[will of God]] will be to your [[protection]] and [[benefit]].
|-
| [[Exodus 34]]  we see a repetition of this quote again with the reference of the [[firstfruit]]s which was about the [[welfare]] system of [[Israel]] through [[charity]] and has nothing to do with any real dietary restrictions by God.
[[Exodus 34]]:26 "The first of the [[firstfruit]]s of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."
|-
| When we see this quote in [[Deuteronomy 14]] we might associated with the dietary restrictions<Ref>[[Deuteronomy 14]]:21  "Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."</Ref>
|-
| As I read the text the dietary subject seems to end at "for thou [art] an holy people unto the LORD thy God." and a new topic begins. The fact that "Thou shalt not seethe a kid in his mother’s milk"  was previously in the context of the charitable intake and distribution system of Israel it would seem more reasonable to connect the statement with the following verses which is again all about the charitable social safety net set up by Moses with the [[Levites]] and the priest to provide [[social welfare]] through [[faith]], [[hope]] and [[charity]] rather than the [[force]], [[fear]] and [[fealty]] used by the governments of the Gentiles and rulers like [[Cain]], [[Nimrod]], [[Pharaoh]] and eventually [[Caesar]] and [[FDR]].
|-
| [[Deuteronomy 14]]:22  "Thou shalt truly [[tithe]] all the increase of thy seed, that the field bringeth forth year by year. 23  And thou shalt eat<Ref>{{0398}}</Ref> before the LORD thy God, in the place which he shall choose to place his name there, the [[tithe]] of thy corn, of thy wine, and of thine oil, and the firstlings<Ref name="bëkowrah">{{01062}}</Ref> of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.
24  And if the way be too long for thee, so that thou art not able to carry it; [or] if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:
25  Then shalt thou turn [it] into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose:
26  And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,
27  And the Levite that [is] within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee."
|-
| The [[tithe]] was a [[freewill offerings|freewill offering]]. It was expected to be given but you could choose the Levite minister of your choice and tithe to him according to his service.<Ref>Numbers 4:31  And this [is] the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,
: [[Numbers 7]]:5  Take [it] of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the [[Levites]], to every man according to his service.</Ref>
|-
| That [[freewill offerings|freewill offering]] was the [[Corban]] of the [[Levites]] that not only made the word of God to effect but also would ''draw you near'' to God. When it became a forced offering under [[Herod]] and the [[Pharisees]] [[John the Baptist]] and eventually [[Jesus]] would condemn their [[Corban]].
|-
| An important thing about [[charity]] is that it must strengthen the poor. The system of [[Sodom]] weakened the poor because it was [[legal charity]] through the [[exercise authority|exercising authority]] of the State which [[Jesus]] forbids. It is forbidden by all the prophets because it is the [[wages of unrighteousness]] and the [[dainties]] of rulers served on civil [[tables]] which are a [[snare]] and a trap.
|-
| Like [[milk and meat]] there are many examples of false interpretations: [[Stones]] of the [[Altars]], [[Clay and Stone]], [[Sophistry]], [[Leaven]], [[Sabbath]], [[Breeches]], [[fringe]], [[Stoning]], [[Naked]]...
|-
| If [[milk and meat]] represent types of [[love]] then ''milk'' represents the ''milk of human kindness'' but the ''meat'' represents ''tough love''.
|-
| [[1 Corinthians 3]]:1 "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ. 2  I have fed you with milk, and not with meat: for hitherto ye were not able [to bear it], neither yet now are ye able.
3  For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men?
4  For while one saith, I am of Paul; and another, I [am] of Apollos; are ye not carnal?"
|-
| [[Hebrews 5]]:11  Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12  For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
13  For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe.
14  But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.
|-
|
|}
 
Why is the statement about boiling [[Meat and milk|meat in milk]] found in a unique section of [[Exodus]] which started with Moses recording his ''judgements'' in [[Exodus 21]] to clarify the justice system<Ref>[[Exodus 18]]:21  Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:</Ref> of this new government of God and who they were to attend to the [[weightier matters]] and is specifically in [[Exodus 23]] which is still addressing  the ''wresting'' or ''perverting'' <Ref name="natah">{{05186}}</Ref> of the [[judgements]] of the people in their courts concerning taking no bribes, not oppressing strangers, and not having other [[gods]] meaning ''no other "ruling judges"''?
 
This section was also explaining the [[feasts]] and how the people should not be coming to them ''empty handed'' and should be offering of their [[firstfruit]]s which is repeating the next time Moses mentions<Ref>Exodus 23:16  And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
: Exodus 23:19  The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
: Exodus 34:22  And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
: Exodus 34:26  The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.</Ref>. Do we understand the practical purpose and function in this kingdom of God of those offerings at the [[festival]] and the offerings of the [[firstfruit]]s?
 
It seems strange and out of place for Moses to suddenly slip in this peculiar statement about boiling a kid or a lamb in its own mothers milk. Why would he do that?
 
Over the centuries numerous rabbis and theologians have tried to explain this verse and have some times created elaborate rituals and rules surrounding it insisting that people must adhere to their [[private interpretation]]. By keeping the people preoccupied with their questionable interpretations some of these have religious groups distracted the people from what Moses was really trying to say.
 
Have the confused  and unmoored the metaphor from its meaning?
 
In the New Testament we see that a diet of milk only may keep people from comprehending the true doctrine of God according to Paul. If we will accept that [[meat and milk]] are metaphors like we see in the New Testament's use of the same terms<Ref name="meatandmilkntq">{{meatandmilkntq}}</Ref> we may find a clue to the intent and true meaning of the verse.
 
It would undoubtedly help if we understand the purpose and function of the [[Altars]], [[Feasts]], and the [[tithing]] by [[freewill offering]]s.
 
=== The alternative of Moses ===
 
Moses was creating an alternative form of government which does not make [[masses]] [[merchandise]] nor [[curse children]] like we saw when they were in the [[bondage Egypt]].
 
Governments are meant to protect the people, establish boundaries including weights and measures, administer justice, and provide for the general welfare of the people. Moses form of government did all these things. The protection of the people from foreign invasion was by way of a militia. We will see the establishment of boundaries in Numbers and of course we already see social and justice boundaries written out in the [[Ten commandments|ten statements]] written by God and the [[judgements]] of Moses recorded in the [[Torah]].
 
Few people can explain how Moses set up a system to provide for the ''general welfare of the people'' but it exists write in the text. It was those [[Altars]] if clay and stone, the [[Feasts]] where no one came empty handed, where sons and daughters cared for their parents. When the Family and extended family broke down they would [[care]] for the widows and orphans through [[Pure Religion]] which called for the [[tithing]] by [[freewill offering]]s.
 
<Ref>Exodus 20:24  An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
: Exodus 25:2  Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
: Exodus 35:5  Take ye from among you an offering unto the LORD: whosoever [is] of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
: Exodus 35:21  And they came, every one whose heart stirred him up, and every one whom his spirit made willing, [and] they brought the LORD’S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. 22  And they came, both men and women, as many as were willing hearted, [and] brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered [offered] an offering of gold unto the LORD.
Exodus 35:29  The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
: Psalms 119:108  Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.</Ref>
----
 
----
 
 
We might be able to accept the meaning of the metaphor or at least it may become clearer if we understood that these things were a part of a [[social welfare]] system and [[social safety net]] for the people of Israel designed to confirm the [[social bonds]] unique to a free society and were the antitheses of [[the bands]] created by the [[city-state]]s that offered system of free bread for the citizens who agreed to the [[social contract]]s which were so common at that time.
 
The [[Feasts]] were a way of cementing the [[social bonds]] of a free society with the [[freewill offerings]] required by the [[LORD]]. The people got together three times a year, renewed friendships and relationships, but also funded through those ''[[freewill offerings]]'' the [[Levites]]<Ref>[[Exodus 23]]:15  Thou shalt keep the feast of unleavened bread: (thou shalt eat un[[leaven]]ed bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
: Exodus 34:20  But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
: Deuteronomy 16:16  Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:</Ref> so that they could serve the ''tents of the congregation'' and take [[care]] of the needy through the practice of [[pure religion]].
 
[[Religion]] was about a [[social safety net]] of societies. [[Civil religion]] was a [[snare]] but [[Pure Religion]] sets the [[captive]] free. The [[welfare]] system of many [[city states]] had a tendency to weaken the poor. The [[Corban]] of [[Herod]] and the [[Pharisees]] did that at the time of [[John the Baptist]] and [[Jesus]].
 
In reading [[Exodus 23]]:19 some will say that any mixture of meat and milk is forbidden, but others say the reason for this statement about not cooking a kid in its own mother's milk is because it is a form of cruelty to the goat or ewe.
 
Sam Harris while debating Jordan Peterson about the value or even the evil in scripture, he made a  feeble attempt to discredit the Bible with the ignorant statement that, "A goat is a goat, is a goat." In the Bible a goat is not always a goat.
 
If we only look at the context of this verse within the chapter it is difficult to even imagine that suddenly Moses is adding a food law in the middle of this chapter.  Part of the problem is that people do not really grasp the function of [[priest]]s in [[society]] and the purpose and functions of the [[Altars]] of [[clay and stone]].
 
But it is not about the milk or the goat.
 
It is about love and righteousness.
 
Just as [[covet]]ousness is [[idolatry]]<Ref>{{isidolatry}}</Ref> we can also see that what is some times called "the milk of human kindness" can ruin the tough love required for a free society because it cooks the value of "tough love" which is the ''righteous meat'' of Christ's [[Gospel of the kingdom]].
 
In [[Exodus 23]]:3 and  in [[Leviticus 19]]:15 we are told "thou shalt not respect the person<Ref name="hadar">{{01921}}</Ref> of the poor<Ref name="dal">{{01800}}</Ref> in his cause<Ref name="riyb">{{07379}}</Ref>."
 
This same Hebrew text seen in [[Exodus 23]]:3 and in  [[Leviticus 19]]:15 shows לֹ֥א תֶהְדַּ֖ר "lo ṯehdar" which means "You shall not show partiality" of the ''poor''. This is why  in [[Exodus 23]]:19  we see the prohibition of [[milk and meat|boiling meat in milk of a goat]] because to much automatic giving which is seen in systems of [[entitlements]] weakens the poor.
 
Examine what the sin of  [[Sodom]]<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> was all about and why [[free bread]] ruined the people of [[Rome]]<Ref>"That the man who first ruined the Roman people twas he who first gave them treats and gratuities" [[Plutarch]]'s ''Life of Coriolanus'' (c. 100 AD.)</Ref> and how it [[degenerate]]s the [[masses]] because it is boiling [[milk and meat|meat and milk]].
 
While the [[welfare]] system of a free nation nation has [[elements]] of the ''Macro'' it must begin in the ''Micro'' of the [[Individualism|individual]] and their [[family]]. [[Charity]], what Jesus calls [[love]], begins at home but we are also told that to spare the [[rod]] spoils the child. Understanding why you do not [[Milk and meat|boil meat in milk]] is why you do not spare the [[rod]].
 
The [[legal charity]] of the [[social welfare]] of the [[exercise authority|exercising authority]] of the [[state]] which through [[covetous practices]] and the [[force]] of systems [[entitlements]] boil the [[righteous]]ness in the ''[[virtue]] signaling'' of the milk of human kindness.
 
It is not a food law but a [[metaphor]] and an [[allegory]] like the prohibition against [[biting one another]], a [[one purse|common purse]] or the [[cities of blood]] which are a [[cauldron]] of flesh.
 
<blockquote>
[[Exodus 23]]:14  Three times thou shalt keep a feast unto me in the year.
 
15  Thou shalt keep the feast of un[[leaven]]ed bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
 
16  And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
 
17  Three times in the year all thy males shall appear before the Lord GOD.
 
18  Thou shalt not offer the [[blood]] of my [[sacrifice]] with [[leaven]]ed bread; neither shall the fat of my sacrifice remain until the morning.
 
19  The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. '''Thou shalt not seethe a kid in his mother’s milk.'''
 
20 ¶  Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
 
21  Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him.
 
22  But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
 
</blockquote>
----
 
== Seethe in milk ==
 
 
What does it mean to '''Thou shalt not seethe a kid in his mother’s milk.'''
 
What are the [[Cities of blood]]? Are they also where you put flesh in a pot and cook the flesh of the people so that you may freely eat of that pot?
 
To "seethe a kid in his mother’s milk" is not about milk and cooking a baby goat and considering the context it must be about the milk of human love that is sacrificed for the love of her children.
 
The [[altars]] of God are altars of [[charity]] and [[love]].
 
----
 
----
 
 
The Bible does  not say no work on the Sabbath but t o work first then take and earned rest. The rabbis decide you can't be throwing water on the ground, because it might cause a seed to sprout.
Meanwhile they are greedy for benefit at the expense of their neighbor and children.
 
: [[Isaiah 9]]:20  And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
 
 
 
: "11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil."[[Hebrews 5]]:11-14
 
I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.1 Corinthians 3:2
 
Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk." Ezekiel 25:4
 
And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him." Judges 4:19
 
And thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens." Proverbs 27:27
 
For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the Lord: unto whom the Lord sware that he would not shew them the land, which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey. Joshua 5:6
 
For every one that useth milk is unskilful in the word of righteousness: for he is a babe." Hebrews 5:13
 
 
Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife." Proverbs 30:33
 
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." Hebrews 5:12
 
"That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord." Jeremiah 11:5
 
 
Ye shall not eat of anything that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother’s milk." Deuteronomy 14:21
 
As newborn babes, desire the sincere milk of the word, that ye may grow thereby:" 1 Peter 2:2
 
"12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Hebrews 5:12-14
 
Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
1 Samuel 6:7
 
12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word of [[righteousness]]: for he is a babe.
Hebrews 5:12-13
 
Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
[[1 Corinthians 9]]:7


== Footnotes ==
== Footnotes ==


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[[Category:Sophistry]]
[[Category:Sophistry]]

Latest revision as of 07:44, 13 August 2023

Some have claimed the statement written by Moses 3 times “You shall not boil a kid in its mother's milk” actually means "Do not cook and do not eat meat and milk mingled together."[1]
Augustine of Hippo renders the phrase in Latin as diebus quibus lactatur “in the days when it suckles.” which means when the kid is still sucking on its mother.
Others come up with other interpretations of the text but does this statement by Moses have anything to do with diet, lactation, fortune telling, or mysticism?
The truth is often hard to accept because it is not as comfortable as the lie. Moses is talking about the catastrophic consequences of excessive empathy on the micro level which is that which we often see with a "devouring mother"[2] who spoils their child and robs him of their dignity if not his identity.
But on the macro level he is concerned with excessive charity that will eventually weakens the poor because it makes the people dependent and eventually feeling entitled.[3]
Like the altars of Jehovahnissi, all offerings brought to the house of the LORD had to be freewill offerings.
Any expectation or dependence whereby the people become accustomed to charity may produce a feeling of entitlement[3] until a national social safety net of legal charity becomes acceptable which will degenerate the masses if the develop an appetite for benefits at the expense of others. The Turtledove Goddess of public religion inevitably returns the masses to the bondage of Egypt.
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A seething problem of theories

Does this statement by Moses that “You shall not boil a kid in its mother's milk” have anything to do with diet, lactation, fortune telling, or mysticism?

But is there another meaning to the sacred text that clarifies the true message of Moses when read in the full context of the Torah which the Pharisees and Herod missed at the time of Christ and which many are still missing today?

According to Christ the pharisees were so confused at that time and refused to acknowledge their error about Moses and his teachings that they were told that the kingdom of God would be taken from them and given to a nation bringing forth fruits. We know there was something wrong with their leaven [4] and that their Corban was making the word of God to none effect.

Heaping confusion upon error

Over the centuries numerous rabbis and theologians have tried to explain this verse and have sometimes created elaborate rituals and rules surrounding it insisting that people must adhere to their private interpretation.

By keeping the people preoccupied with their questionable and some time bazaar interpretations these religious groups have distracted the people from what Moses was really trying to say leading the people into apostacy.

Have they confused and unmoored the metaphor from its meaning only to become the blind and leading the blind[5] where they have all fallen in a ditch, and gone back in the bondage of Egypt?

In the New Testament we see that a diet of the metaphor milk only may keep people from comprehending the true doctrine of God according to Paul. If we will accept that Milk and meat are metaphors like we see in the New Testament's use of the same terms[6] we may find a clue to the intent and true meaning of the verse.

It would undoubtedly help if we understand the purpose and function of the Altars, Feasts, and the tithing by freewill offerings but that would require an admission of error and repentance.


Where did their confusion come from, why were they so stubborn about repenting and what did they need to know?

Eating milk and meat

What some say is a dietary rule concerns the separation of meat and milk (i.e. all dairy products). We see this verse cited three times in the Torah that “You shall not boil a kid in its mother's milk.” (Exodus 23:19, Exodus 34:26, and Deuteronomy 14:21), but none of them seem to have any direct explanations nor does it seem to fit the context of the text if we interpret it as a "food law about milk and meat".[7]

While this prohibition is interpreted in many different ways, it seems to be the one which the many of modern Jews want to obey. But have they unmoored the metaphor from its meaning?

The idea of boil a kid in its mother’s milk does not necessarily imply its modern interpretation, and it apparently, according to some, was not even known at the end of the Second Temple period(approximately 600 years (516 BCE–70 CE)). It seems to be firmly established in the first centuries of the Common Era (CE) and some Jews practice this separating of milk and meat with an almost superstitious fervor to distinguishes religiously observant Jews from the non-observant.

Fortune telling

The meaning concerning prohibiting this combination of milk and meat has been suggested to be because there were other religions at that time that made a similar ritual of sacrificing of a kid or lamb and then cooking them in the milk of their mothers, to either invoke signs or the ability to foretell the future or even to generate fertility. But that again seems out of context where we find the quote.

A dietary mandate

There is the possibility that this is actually a dietary rule that protects the Israelites from indigestion or some ill effect that may result from such ingestion of a milk and meat cuisine. But according to SunFed Ranch, "marinating beef in milk creates a lightly acidic bath for the meat, tenderizing it without breaking down its proteins too much. The calcium in the milk reacts with the enzymes in the meat to gently soften the proteins, facilitating another tenderizing process." And then their is the cheese burgers and hamburger pizza argument.

But many Jews do indeed eat milk and then meat no matter how much time has passed since they ate the dairy (although you are expected to clean your mouth with water first). So if that is allowed the ritual seems to be nothing more than virtue signaling and does not explain why Moses put this "rule" in the location of the text.

Religious Rabbis

Over the centuries many rabbis have gradually built more and more restrictions around what they interpret as a commandment to ensure that no one might accidentally transgress what they interpret to be the Law.

Many of what they thought were laws, commandments, and statutes or ordinances in the Torah may have been simply been " judgements" or metaphors listed off as guidelines and have often been misinterpretations through the unmooring of meanings of Moses' words.[8] Once their thinking has gone off course or strayed from the truth there is often a growing need to create complicated rituals and ceremonies to distract or redirect the people from the real meaning intended by Moses and other Prophets.

Sheep recognize each other with their individual scent, both lamb and mother do this a hundred times a day and in pitch darkness. Even if you slip another lamb behind her at birth without her seeing she may detect that it is not her lamb eventually. There are ways to trick her but as soon as a lamb is born they talk to each other and learn their sound and tones.

It has been suggested by shepherds in Israel that to boil a lamb in the milk of its own mother would be a lack of "sensitivity to the incredibly deep and close relations animals have with each other."

If the meaning of these three verses[7] is about our lack of sensitivity for the mother to a lamb it would certainly have to be a metaphor about our own lack of sensitivity toward our neighbor as well.

Is this verse about our cruel hearts and our treatment of each other rather than merely a concern for the ewe's feelings?

Judging by its location in the text the real point of God's statement through Moses may also be about the kinds of love or charity for the generation to come, and even that given to the stranger in our midst.

Promise of a long life

There’s a biblical teaching known as Shiluach haken (“sending away the nest”(שילוח הקן)).[9] It is saying that we should chase away the mother bird before taking her eggs or her young. It is also taught that a blessing of a long life will be your reward if you protect her from mourning the loss.

This promise of a long life for the compassionate seems to be an echoing the idea of a long life if we honor our father and mother.


Mystical symbols

Romulus and Remus were raised by a "lupa" (Latin for "wolf") named Laurentia who was prostitute (or whore). She ate the meat of others but produced milk for Romulus and Remus. But this was mixing Milk and meat through the force and often included an element of Leaven. They were willing to bite others with the teeth of the "Whore" which becomes the beast or civil authority that provides for the people through legal charity. We see the same with Julius Caesar who murdered and enslaved the Gauls and others and bought the praise of the people with the dainties he provided.

Can there be a connection in spirit if not in practice?

Is it not by their deeds and works that we will know them?[10]

A kabbalistic[11] interpretation of the passages is that "life comes first in order regarding death". Milk is also first in your diet. They also see life as light or represented by the color white, which would include dairy so it would need to be eaten first, and meat second since it is representing death.

But is this symbolic, almost cultic, or at least mystical, explanation missing a meaning a lot more obvious and practical?

This is actually about causing pain to others including animals. It is merely an echo of the statement earlier in Exodus of getting they leaven out of your house and your nation's borders because the practice of cruelty is the antitheses of righteousness. But if people want to think that leaven is about yeast in your bread instead of being about cruelty in the collection of the free bread shared in a daily ministration in what should be facilitated through Pure Religion.

This is warning in Deuteronomy 22:6–7 the same thing that Moses and Christ warned the people about with their prohibition concerning certain leaven.[4]

Still sucking

There are often multiple layers and meanings within Hebrew words and phrases to say nothing of the metaphors, idioms, and allegories.

Their does seem to be connection between ripe or first fruit and seething or boiling since the Hebrew word Bashal[12] said to mean boiling includes the idea of to grow ripe or ripen. That may have contributed to Augustine of Hippo rendering of the phrase into Latin as diebus quibus lactatur which is translated as “in the days when it suckles” which means when the kid is still sucking on its mother.

There is some argument for the accuracy of that interpretation but it does not fit well into the context of the biblical text and seems to fall short of the first fruit connection.

If we just consider the 1 Samuel 7:9 statement, "And Samuel took a sucking lamb, and offered [it for] a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him." that would seem to directly contradict Augustine of Hippo's rendering.

The idea that the same word can mean boil and ripen is very common in the Hebrew language. We have seen this with Leaven and cruelty, Altars of unhewn stone and a gathering of men who are unregulated because they are separate and belong to God[13]. do not exercise authority one over the other like the Levites who belonged to God and could not go up by steps in a hierarchy if authority. This gives the people the option of misinterpreting everything or anything that may be inconvenient to believe. That flexibility of the language has allowed the Torah to survive.

Always a Deeper meaning

But we should always realize there is a deeper spiritual meaning and message in all true sacred text. Even scriptures like Leviticus 22:28 "No animal from the herd or from the flock shall be slaughtered on the same day with its young." If you read some commentaries they clearly state that this verse was "only designed to remind the Israelites of the sacred relations which exist between parent and offspring, but was especially intended to keep up feelings of humanity."[14]

So are quotes like these a part of an admonition against cruelty and favoring the exercise of mercy?

There are more ancient Chaldee text that include the injunction, “My people the children of Israel, as our Father is merciful in heaven, so be ye merciful on earth.” This would be echoed by Christ in verses like Luke 6:36 "Be ye therefore merciful, as your Father also is merciful."

In Matthew Henry's Concise Commentary in relationship to Leviticus 22 we even see the admonition, "Nor can the minister who loves the souls of the people, suffer them to continue in this dangerous delusion." While, many want to reduce spiritual revelation and even morality to mere physical acts or rituals that has never been the intent of the prophets. In the idea that putting your trust in rituals, physical ceremonies, and endless repetition of words in order draw you near God has more in common with witchcraft and the error of Balaam than the teachings of Moses or Christ.

Is our faith a product of sound doctrine in the world but functioning and sealed by love with no covetous practices or works of iniquity nor idolatry and whoredom?

Or are our own deeds those of the Nicolaitan who may say LORD, LORD but doeth no do the will of the father?

Have we become blind guides through false religion and remaining blind[5] in our vanity?

It it not the vain but the humble who will repent and see the whole truth and provide for it.

Is this about milk and meat touching

Does this statement by Moses about seething[12] a young kid in its mother's milk have anything to do with diet, lactation, fortune telling, or mysticism?

Is it about cookware and washing your pots and pans or even your mouth out between the eating of milk and meat?[15]

Are these verses merely metaphors and symbols of a deeper meaning and message and if we get the metaphor right will an understanding leap into us?

Only if we have ears to hear.

Is it about avoiding a pattern of psychological cruelty like the cruelty found in the Leaven of the Pharisees?[4]

Or is it about spoiling the children of Israel by excessive compassion?

What does it have to do within the context where we find this statement three times[7] in the Torah?

Is it just about the two kinds of love and the way they manifest in day to day life, first in the family and then in the nation? [16]

Both the boiling a kid in its own mothers milk and the Shiluach haken can be seen as prohibitions of undue cruelty. In truth the prohibitions against the leaven in bread is a prohibition against systems that use force to obtain free bread for the tables that should be for your welfare but can become a grievous snare. We need to understand God is not concerned with yeast but the the deeper meaning of getting the leaven/cruelty out of your heart and nation?

God has mercy and wants us to have mercy for one another but excessive mercy is contrary to the ends of justice and spoils those who should be held accountable.

If men had not unmoored the meaning intended by Moses they would know these things are really about excessive compassion, unbridled legal charity, and the welfare state which sows the seeds of being greedy for gain and cultivates and appetite for benefits which degenerates the individual and eventually the masses until the people become perfect savages and their whoredom becomes tyranny.

Both leaven and the "seething of a kid in milk" are associated with feasts and their national system of freewill offerings which is charity of the social safety net that Moses was establishing and teaching the people he had just delivered from the bondage of Egypt. Jesus warned against the Leaven of the Pharisees and their Corban which made the word of God to non effect and would eventually call the people back to that kingdom of God and His righteousness and the responsibility of a daily ministration of Pure Religion through the perfect law of liberty for their redemption if they believed and walked by faith.[17]

"I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able." 1 Corinthians 3:2.

The Location of the Seething quotes

Location, location, location
Exodus 23:14 Three times keep a feast.
15V The feast of unleavened bread... and none shall appear before me empty:" It is a time to donate to the ministers of the tabernacle of the congregation.
16V "firstfruits of thy labours" go to the social welfare systems of Altars.
17 "all thy males shall appear before the Lord GOD."
18V "Thou shalt not offer the blood of my sacrifice with leavened bread" Like the free bread of Rome and their government temples of force and Idolatry. Sacrifices are not forced and certainly not with cruelty and rigor/leaven.
"neither shall the fat of my sacrifice remain until the morning". This about holding back the offering until later. You have to actually give it and not just pledge to give it later. We see this at Passover when the whole lamb must be shared with enough people that is all consumed.
19V A portion of the "firstfruits... bring into the house of the LORD thy God". This will support the entire welfare system of Israel binding the people with the social bonds of love and charity instead of the bands of the legal charity of Pharaoh's Egypt which like the Corban of the Pharisees makes the word of God to none effect.
19V "Thou shalt not seethe a kid in his mother’s milk." Out of no where Moses puts this prohibition which becomes over time the milk and meat prohibition of modern Jews which chains their minds in the superstition of false religion by unmooring the true meaning.
21 "for my name [is] in him" is saying that the pattern of God's character is in his heart and mind and will control his deeds and actions.[10]
22 But "if thou shalt indeed obey" then the law of cause and effect of the Law of Nature, the will of God will be to your protection and benefit.
Exodus 34 we see a repetition of this quote again with the reference of the firstfruits which was about the welfare system of Israel through charity rather than the one in Egypt with the taxation of their labor in a corvee system which filled the granaries of the government temples that should have been for their welfare but were a snare.
So where does this supposed dietary restrictions by God come from and why is it here and why is it mentioned with the firstfruits of thy land if that is about funding a system of welfare through freewill offerings?
Exodus 34:26 "The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."[18]
When we see this quote in Deuteronomy 14:21 we might associated with the dietary restrictions[19]
As I read the text the dietary subject seems to end at "for thou [art] an holy people unto the LORD thy God." And a new topic begins. The fact that "Thou shalt not seethe a kid in his mother’s milk" was previously in the context of the charitable intake and distribution system of Israel it would seem more reasonable to connect the statement with the following verses which is again all about the charitable social safety net set up by Moses with the Levites and the priest to provide social welfare through faith, hope and charity rather than the force, fear and fealty used by the governments of the Gentiles and rulers like Cain, Nimrod, Pharaoh and eventually Caesar and FDR.
Deuteronomy 14:22 "Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. 23 And thou shalt eat[20] before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings[21] of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.

24 And if the way be too long for thee, so that thou art not able to carry it; [or] if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee: 25 Then shalt thou turn [it] into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose: 26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household, 27 And the Levite that [is] within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee."

The tithe was a freewill offering. It was expected to be given but you could choose the Levite minister of your choice and tithe to him according to his service.[22]
That freewill offering was the Corban of the Levites that not only made the word of God to effect but also would draw you near to God. When it became a forced offering under Herod and the Pharisees John the Baptist and eventually Jesus would condemn their Corban.
An important thing about charity is that it must strengthen the poor. The system of Sodom weakened the poor because it was legal charity through the exercising authority of the State which Jesus forbids. It is forbidden by all the prophets because it is the wages of unrighteousness and the dainties of rulers served on civil tables which are a snare and a trap.
Like milk and meat there are many examples of false interpretations: Stones of the Altars, Clay and Stone, Sophistry, Leaven, Sabbath, Breeches, fringe, Stoning, Naked...
If milk and meat represent types of love then milk represents the milk of human kindness but the meat represents the need fortough love. Boiling a kid its mother's milk is drowning or degenerating its strength of the kid in the [[care] provided by the caregiver which is common in systems of legal charity.
1 Corinthians 3:1 "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able [to bear it], neither yet now are ye able.

3 For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I [am] of Apollos; are ye not carnal?"

Hebrews 5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

13 For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.

It is clear that people have a hard time explaining this quote since they have such a variety of interpretations. Is there something significant about their immediate textual location?

The author J. Webb Mealy (PhD, Biblical Studies, Sheffield) observed in January 2012 in one of his publication on Biblical Interpretation that this comment “boil a kid in its mother's milk” was "a Figure of Speech" and he "turns to the context (in each case involving regulations about the bringing of firstfruits of the grain harvest) as the prime key to the interpretative puzzle." But he sees the connection to the parent and child generations and somehow the idea of paying a second time after making the contribution of the kid as the firstfruit offering.

Context is certainly essential but proper interpretation of that context will be absolutely critical.

Judgements and justice

We must ask what does this prohibition have to do with judgements and justice?

Why is the statement about boiling meat in milk found in a unique section of Exodus which started with Moses recording his judgements in Exodus 21 to clarify this new justice system[23] of this new government of God. Those judgement would set the precedent for their courts in a process of attending to the weightier matters. As we see in Exodus 23 the text is still teaching the people of their courts concerning taking no bribes, no oppressing strangers, and not having other gods meaning of course no other "ruling judges".

Feasts and firstfruits

We must ask what does this prohibition have to do with Feasts and firstfruits?


This section was also explaining the feasts and how the people should not be coming to them empty handed and should be offering of their firstfruits which is repeated the next time Moses mentions "seething a kid".[24] Do we understand the practical purpose and function of the rituals and ceremonies of this kingdom of God that Moses is trying to teach the people and us about by writing the Torah?

Do we understand those offerings at the festival and the offerings of the firstfruits and the function of altars of clay and stone?

It seems strange and out of place for Moses to suddenly slip in this peculiar statement about boiling a kid in its own mothers milk. It seems nonsense that Moses is creating a prohibition against cheeseburgers and milkshakes or meat pizzas with double cheese.

Why would Moses mention this in these locations three times[7] if it were not pertinent and important?

Why doing what to what should warn us

Boil or ripen

The word seethe which can mean boil is bashal (בָּשַׁל)‎[12] but also includes the idea of to grow ripe or ripen. Moses chose to write bashal as ṯəḇaššêl (תְבַשֵּׁ֥ל) in these three texts only adding the letter Tav. Is the word ṯəḇaššêl (תְבַשֵּׁ֥ל) about boiling or ripening the fortune of your families, which is your youth, in an abundance of faith?

Young male goat or fortune

This quote never mentions boiling meat a young male goat translated from גְּדִי‎ gëdiy[25] which is from a word meaning "river bank". The word for young goat(גְּדִי‎) is consistently translated kid 16 times. But the same letters of GimelDaletYod are the same letters that form names like the Gad, Gadite, Gadi[26]and Gaddi spelled the same and meaning "my fortune" from the word GimelDalet[27] defined as "fortune and good fortune" but even translated "troop".

Milk or fat

The word milk that Moses uses is unique to these three appearances only. The word for milk is Chalab (חָלָב‎)[28] which can be a metaphor for the "abundance of the land". But the word we see in those three texts is baḥălêḇ (בַּחֲלֵ֥ב) adding an extra Beit at the beginning. The word Chalab (חָלָב‎) is identical to the word Chaleb (חָלָב‎)[29] meaning fat. The words milk and fat are often both metaphors for abundance.

The Warning

Moses had just been talking about bring your firstfruits given to God's house to add to the social welfare of Pure Religion of His government based on the righteousness of God.[30] And then he adds this unique phrase which seemed to be a warning.

Moses knows that the people will prosper under this system but their is a danger in that abundance that will come with their prosperity.

Is this statement to the people about boiling a goat or about their fortunes ripening in their abundance symbolized by the fat and milk of prosperity and Moses places a warning of the dangers of to much affluence?

“Hard times create strong men, strong men create good times, good times create weak men, and weak men create hard times.” [31]

Or do you really think it is about the boiling a baby goat in its mothers milk?

We know that in a time of abundance and affluence many system of social welfare through the state's use of legal charity can fail to strengthen the poor. Historians have reported this danger concerning an appetite for benefits and their power to degenerate the masses according to the prophesy concerning Rome by Polybius. We know historically by the reports of Plutarch and Tacitus that when:

"The masses continue with an appetite for benefits and the habit of receiving them by way of a rule of force and violence. The people, having grown accustomed to feed at the expense of others and to depend for their livelihood on the property of others... institute the rule of violence; [32] and now uniting their forces massacre, banish, and plunder,[33] until they degenerate again into perfect savages and find once more a master and monarch." [34] [35]

Polybius saw the downfall of the republic by way of their free bread and welfare a 150 years before the first Emperor of Rome and 175 years before the birth of John the Baptist and Jesus the Christ who opposed these same systems of free bread at your neighbor's expense.
The authoritarian State often uses force and violence to become the Benefactors of the people if the covet what is their neighbors'. They make a social contract where one class of citizen is forced to provide for another class through "legal charity" which is not true charity. The writings of the Apostles warned along with countless passages of ancient writings of the prophets including Proverbs 23 which warned them about what Christ forbid which was the covetous practices of socialist forms of government.

.

Proverbs warns us about the danger of eating the dainties of rulers and the plight of those who decide to consent to One purse. We know they entangle us again in the yoke of bondage. Paul and David warn us to not eat their tables for they are a snare.

And according to Peter pursuing those benefits will make you merchandise[36] and curse children.[37]

We saw this same fate in Sodom.[38]


The alternative of Moses

Moses was creating an alternative form of government which does not make the masses merchandise nor curse children like we saw when they were in the bondage of Egypt.

Governments are meant to protect the people, establish boundaries including weights and measures, administer justice, and provide for the general welfare of the people. Moses form of government did all these things. The protection of the people from foreign invasion was by way of a voluntary militia. We will see the establishment of boundaries in Numbers and of course we already see social and justice boundaries written out in the ten statements written by God and the judgements of Moses recorded in the Torah.

Few people can explain how Moses set up a system to provide for the general welfare of the people but it exists within the text if we have the willingness to see it. It was those Altars if clay and stone, the Feasts where no one came empty handed, where sons and daughters cared for their parents.

When the Family and extended family broke down they would care for the widows and orphans through the practice of Pure Religion which called for the tithing by freewill offerings rather than the systems of legal charity and their covetous practices which degenerates the masses and resulted in a rise of tyranny.[39]


We might be able to accept the meaning of the metaphor or at least it may become clearer if we understood that these things were a part of a social welfare system and social safety net for the people of Israel designed to confirm the social bonds unique to a free society and were the antitheses of the bands created by the city-states that offered system of free bread for the citizens who agreed to the social contracts which were so common at that time.

The Feasts were a way of cementing the social bonds and strengthening a free society with the daily sacrifice of freewill offerings required by the LORD. The people got together three times a year, renewed friendships and relationships, but also funded through those freewill offerings the Levites[40] so that they could serve the tents of the congregation and take care of the needy through the practice of pure religion.

Religion was about a social safety net of societies. Civil religion was a snare but Pure Religion sets the captive free. The welfare system of many city states had a tendency to weaken the poor. The Corban of Herod and the Pharisees did that at the time of John the Baptist and Jesus.

In reading Exodus 23:19 some will say that any mixture of meat and milk is forbidden, but others say the reason for this statement about not cooking a kid in its own mother's milk is because it is a form of cruelty to the goat or ewe.

Sam Harris while debating Jordan Peterson about the value or even the evil in scripture, he made a feeble attempt to discredit the Bible with the ignorant statement that, "A goat is a goat, is a goat." In the Bible a goat is not always a goat.

If we only look at the context of this verse within the chapter it is difficult to even imagine that suddenly Moses is adding a food law in the middle of this chapter. Part of the problem is that people do not really grasp the function of priests in society and the purpose and functions of the Altars of clay and stone.

But it is not about the milk or the goat.

It is about love and righteousness.

Just as covetousness is idolatry[41] we can also see that what is some times called "the milk of human kindness" can ruin the effectiveness of tough love required for the maturing of a child or the nurturing of a free society because it cooks the value of the strength normally produced by "tough love" which produces the righteous meat of Christ's Gospel of the kingdom.

In Exodus 23:3 and in Leviticus 19:15 we are told "thou shalt not respect the person[42] of the poor[43] in his cause[44]."

This same Hebrew text seen in Exodus 23:3 and in Leviticus 19:15 shows לֹ֥א תֶהְדַּ֖ר "lo ṯehdar" which means "You shall not show partiality" of the poor. This is why in Exodus 23:19 we see the prohibition of boiling meat in milk of a goat because to much automatic giving which is seen in systems of entitlements weakens the poor.

Examine what the sin of Sodom[45] was all about and why free bread ruined the people of Rome[46] and how it degenerates the masses because it is boiling meat and milk.

While the welfare system of a free nation nation has elements of the Macro it must begin in the Micro of the individual and their family. Charity, what Jesus calls love, begins at home but we are also told that to spare the rod spoils the child. Understanding why you do not boil meat in milk is why you do not spare the rod.

The legal charity of the social welfare of the exercising authority of the state which through covetous practices and the force of systems entitlements boil the righteousness in the virtue signaling of the milk of human kindness.

It is not a food law but a metaphor and an allegory like the prohibition against biting one another, a common purse or the cities of blood which are a cauldron of flesh.

Exodus 23:14 Three times thou shalt keep a feast unto me in the year.

15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.

17 Three times in the year all thy males shall appear before the Lord GOD.

18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.

19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.

20 ¶ Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him.

22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

Seethe in milk

What does it mean to Thou shalt not seethe a kid in his mother’s milk.

What are the Cities of blood?

Are they also where you put flesh in a pot and cook the flesh of the people so that you may freely eat of that pot?

To "seethe a kid in his mother’s milk" is not about milk and cooking a baby goat and considering the context it must be about the milk of human love that is sacrificed for the love of her children.

The altars of God are altars of charity and love.


The Bible does not say no work on the Sabbath but t o work first then take and earned rest. The rabbis decide you can't be throwing water on the ground, because it might cause a seed to sprout. Meanwhile they are greedy for benefit at the expense of their neighbor and children.

Isaiah 9:20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm:
"11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Hebrews 5:11-14

"I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able." 1 Corinthians 3:2
"Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk." Ezekiel 25:4
"And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him." Judges 4:19
"And thou shalt have goats’ milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens." Proverbs 27:27
"For the children of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the Lord: unto whom the Lord sware that he would not shew them the land, which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey. Joshua 5:6
"For every one that useth milk is unskilful in the word of righteousness: for he is a babe." Hebrews 5:13


"Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife." Proverbs 30:33
"For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." Hebrews 5:12
"That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord." Jeremiah 11:5
"Ye shall not eat of anything that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother’s milk." Deuteronomy 14:21
"As newborn babes, desire the sincere milk of the word, that ye may grow thereby:" 1 Peter 2:2
"12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Hebrews 5:12-14

"Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:"

1 Samuel 6:7

"12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe." Hebrews 5:12-13

"Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?" 1 Corinthians 9:7


Firstfruit | Freewill offerings |
Burnt offering | Sin offering | Corban |
Heave offering | Wave offering |
Meat offering or Grain offering |
Trespass offering | Drink offering |
Peace offering | Sweet savour |
Charity | Fervent charity | Legal charity |
Sophistry | Leaven | Altars |
Milk and meat | Fire |
Kidney | Liver | Breeches |
Naked | Religion | Red Heifer |
Hebrew word Offer and offering |

Footnotes

  1. ↑ Targum Neofiti and Targum Pseudo-Jonathan
  2. ↑ https://www.facebook.com/share/r/CiBUx2SSGzBfbbwd/
  3. ↑ 3.0 3.1 Toxic charity
    : Give once and you create appreciation;
    Give twice, you tempt with anticipation;
    Give three times, you infuse expectation;
    Give four times, you customize entitlement;
  4. ↑ 4.0 4.1 4.2 Bread of oppression
    Matthew 16:6 "Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees... 11 How is it that ye do not understand that I spake [it] not to you concerning daily bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
    Mark 8:15 "And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and [of] the leaven of Herod."
    Matthew 16:11 "How is it that ye do not understand that I spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?"
    Mark 8:15 "And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod."
    Luke 12:1 "In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy."
    Jesus and John the Baptist opposed the leaven of Herod, the Pharisees and of the Sadducees because they misinterpreted the way of Moses and the LORD. They collected the resources for their tables of welfare, their social safety net of free bread and care for the needy of society through forced offerings. Peter, Paul, David, and the prophets have been warned us that such covetous practices were setting a snare and a trap. Herod and the Pharisees had set up a system of legal charity rather than fervent charity which always makes the word of God to none effect so that Christ would say the kingdom of God shall be taken from them and given to a nation bringing forth the fruits. We should know that their system "degenerates" the "masses" until they become "perfect savages". Legal charity and its benefits and dainties provided through men who exercise authority are the wages of unrighteousness and the covetous practices that makes men merchandise and will curse children.
  5. ↑ 5.0 5.1 False prophets and Guru theories
    Isaiah 42:16 "And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. 17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods. 18 Hear, ye deaf; and look, ye blind, that ye may see."
    Isaiah 30:20 "And [though] the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: 21 And thine ears shall hear a word behind thee, saying, This [is] the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. 22 Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. 23 Then shall he give the rain of thy seed,..."
    Matthew 13:13 "Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand."
    Matthew 15:14 "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."
    Luke 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recoveing of sight to the blind, to set at liberty them that are bruised,
    John 9:39 ¶ "And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind."
    Luke 6:39 "And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master."
    Acts 13:11 "And now, behold, the hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand."
  6. ↑
    John 4:32 "But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him [ought] to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work."
    John 6:27 "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed."
    John 6:55 "For my flesh is meat indeed, and my blood is drink indeed."
    1 Corinthians 3: 1 "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, [even] as unto babes in Christ.2 I have fed you with milk, and not with meat: for hitherto ye were not able [to bear it], neither yet now are ye able."
    1 Corinthians 9:7 "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?"
    1 Corinthians 10:1 "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2 And were all baptized unto Moses in the cloud and in the sea; 3 And did all eat the same spiritual meat; 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5 But with many of them God was not well pleased: for they were overthrown in the wilderness."
    Hebrews 5:12 "For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk [is] unskilful("inexperienced in, without experience of") in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil."
    Hebrews 12:16 "Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright."
    1 Peter 2:1 "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord [is] gracious."
  7. ↑ 7.0 7.1 7.2 7.3 See Milk and meat for detailed explanation.
    Exodus 23:19 "The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."
    Exodus 34:26 "The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."
    Deuteronomy 14:21 "Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God.
    Thou shalt not seethe a kid in his mother’s milk."
  8. ↑ Altar, Clay and Stone, Leaven, Sabbath, Breeches, fringe...
  9. ↑ Deuteronomy 22:6–7 "Should a bird's nest appear before you on the way, on any tree or on the earth, chicks or eggs, and the mother resting on the chicks or the eggs: You shall not take the mother with the offspring. You shall send away the mother, and take the offspring for yourself, so that it be good for you, and your days be long."
  10. ↑ 10.0 10.1 1 Corinthians 15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
    Galatians 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
    Colossians 1:10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;
    Titus 1:16 They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
    James 1:3 Knowing [this], that the trying of your faith worketh patience.
    James 2:20 But wilt thou know, O vain man, that faith without works is dead?
    James 3:13 Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
  11. ↑ Kabbalah is an esoteric method, discipline and school of thought in Jewish mysticism.
  12. ↑ 12.0 12.1 12.2 01310 בָּשַׁל‎ bashal [baw-shal’] a primitive root; v; [BDB-143a] [{See TWOT on 292 }] AV-seethe 10, boil 6, sod 6, bake 2, ripe 2, roast 2; 28
    1) to boil, cook, bake, roast, ripen, grow ripe
    1a) (Qal)
    1a1) to boil, cook
    1a2) to grow ripe, ripen
    1b) (Piel)
    1b1) to boil
    1b2) to cook
    1c) (Pual)
    1c1) to be boiled
    1c2) to be sodden
    1d) (Hiphil)
    1d1) to ripen
    1d2) ripen, brought to ripeness
  13. ↑ Levites called to serve
    Exodus 32:26 "Then Moses stood in the gate of the camp, and said, Who [is] on the LORD’S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him."
    Numbers 3:12 "And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;"
    Numbers 3: 40 "And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 41 And thou shalt take the Levites for me (I [am] the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel... 45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I [am] the LORD."
    Numbers 8:14 "Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine."
    Numbers 18:24 "But the tithes of the children of Israel, which they offer [as] an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance."
    Deuteronomy 26:13 "Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite , and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them:"
  14. ↑ Ellicott's Commentary for English Readers
  15. ↑ Mark 7:4 And [when they come] from the market, except they wash, they eat not. And many other things there be, which they have received to hold, [as] the washing of cups, and pots, brasen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition<3862> of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with [their] lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men. 8 For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition<3862>. 10 For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: 11 But ye say, If a man shall say to his father or mother, [It is] Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; [he shall be free]. 12 And ye suffer him no more to do ought for his father or his mother; 13 Making the word of God of none effect through your tradition<3862>, which ye have delivered: and many such like things do ye.
  16. ↑
    Psalms 42:3 My tears have been my meat day and night, while they continually say unto me, Where [is] thy God?
    Proverbs 23:3 Be not desirous of his dainties: for they [are] deceitful meat.
  17. ↑ Romans 4:12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
    2 Corinthians 5:7 (For we walk by faith, not by sight:)
    Hebrews 10:38 Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.
    Psalms 101:6 Mine eyes [shall be] upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
  18. ↑ Rameses: "I warn you Moses, that the temple grain belongs to the gods." Moses: "What the gods can digest will not sour in the belly of a slave." The Ten Commandments (1956)
  19. ↑ Deuteronomy 14:21 "Ye shall not eat [of] any thing that dieth of itself: thou shalt give it unto the stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk."
  20. ↑ 0398 ^לכא^ ‘akal \@aw-Kal’\@ a primitive root AlefKafLamed; v; {See TWOT on 85} AV-eat 604, devour 111, consume 32, misc 55; 810
    1) to eat, devour, burn up, feed
    1a) (Qal)
    1a1) to eat (human subject)
    1a2) to eat, devour (of beasts and birds)
    1a3) to devour, consume (of fire)
    1a4) to devour, slay (of sword)
    1a5) to devour, consume, destroy (inanimate subjects i.e., pestilence, drought)
    1a6) to devour (of oppression)
    1b) (Niphal)
    1b1) to be eaten (by men)
    1b2) to be devoured, consumed (of fire)
    1b3) to be wasted, destroyed (of flesh)
    1c) (Pual)
    1c1) to cause to eat, feed with
    1c2) to cause to devour
    1d) (Hiphil)
    1d1) to feed
    1d2) to cause to eat
    1e) (Piel)
    1e1) consume
  21. ↑ 01062 בְּכוֹרָה‎ bëkowrah [bek-o-raw’] or (short) בכרה‎ bëkorah [bek-o-raw’] from 01060 בְּכוֹר‎ bëkowr firstborn, firstling; n f; [BDB-114b] [{See TWOT on 244 @@ "244c" }] AV-birthright 9, firstling 5, firstborn 1; 15
    1) birthright, primogeniture, right of the first-born
  22. ↑ Numbers 4:31 And this [is] the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,
    Numbers 7:5 Take [it] of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.
  23. ↑ Exodus 18:21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens:
  24. ↑ Exodus 23:16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
    Exodus 23:19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
    Exodus 34:22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.
    Exodus 34:26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
  25. ↑ 01423 גְּדִי‎ gëdiy GimelDelathYod [ghed-ee’] from the same as 01415 GimelDelathHey a river bank; n m; [BDB-152a] [{See TWOT on 314 @@ "314b" }] AV-kid 16; 16
    1) kid, young male goat
  26. ↑ 01424 גָּדִי‎ Gadiy GimelDelathYod [gaw-dee’] from 01409 GimelDelath good fortune; n pr m; [BDB-151b] [{See TWOT o* n 314 @@ "314b" }] AV-Gadi 2; 2 Gadi= "my fortune"
    1) the Gadite father of Menahem, a king of Israel
  27. ↑ 01409 גָּד‎ gad GimelDelath [gawd] from 01464 invade (in the sense of distributing); n m; [BDB-151b] [{See TWOT on 313 @@ "313d" }] AV-troop 2; 2
    1) fortune, good fortune
  28. ↑ 02461 חָלָב‎ chalab [khaw-lawb’] from the same as 02459; n m; [BDB-316a] [{See TWOT on 650 @@ "650a" }] AV-milk 42, cheeses 1, sucking 1; 44
    1) milk, sour milk, cheese
    1a) milk
    1b) abundance of the land (metaph.)
    1c) white (as milk)
  29. ↑ 02459 חֶלֶב‎ cheleb [kheh’-leb] or חלב‎ cheleb [khay’-leb]; from an unused root meaning to be fat; n m; [BDB-316b] [{See TWOT on 651 @@ "651a" }] AV-fat 79, fatness 4, best 5, finest 2, grease 1, marrow 1; 92
    1) fat
    1a) fat (of humans)
    1b) fat (of beasts)
    1c) choicest, best part, abundance (of products of the land)
    • see 02461 חָלָב‎ chalab "milk... abundance of the land (metaph.)";
  30. ↑ Matthew 6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
    Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.
    Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
  31. ↑ The quote, from a postapocalyptic novel by the author G. Michael Hopf.
  32. ↑ Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
  33. ↑ Luke 16:16 The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it.
  34. ↑ "But when a new generation arises and the democracy falls into the hands of the grandchildren of its founders, they have become so accustomed to freedom and equality that they no longer value them, and begin to aim at pre-eminence; and it is chiefly those of ample fortune who fall into this error. 6 So when they begin to lust for power and cannot attain it through themselves or their own good qualities, they ruin their estates, tempting and corrupting the people in every possible way. 7 And hence when by their foolish thirst for reputation they have created among the masses an appetite for gifts and the habit of receiving them, democracy in its turn is abolished and changes into a rule of force and violence. 8 For the people, having grown accustomed to feed at the expense of others and to depend for their livelihood on the property of others, as soon as they find a leader who is enterprising but is excluded from the houses of office by his penury, institute the rule of violence; 9 and now uniting their forces massacre, banish, and plunder, until they degenerate again into perfect savages and find once more a master and monarch." Polybius: The Histories (composed at Rome around 130 BC)Fragments of Book at Loeb's classic library, or see our comparison of translations at Polybius#Translations_compare
  35. ↑ An alternate translation in context, "9. For no sooner had the knowledge of the jealousy and hatred existing in the citizens against them which is replaced by democracy, emboldened some one to oppose the government by word or deed, than he was sure to find the whole people ready and prepared to take his side. Having then got rid of these rulers by assassination or exile, they do not venture to set up a king again, being still in terror of the injustice to which this led before; nor dare they intrust the common interests again to more than one, considering the recent example of their misconduct: and therefore, as the only sound hope left them is that which depends upon themselves, they are driven to take refuge in that; and so changed the constitution from an oligarchy to a democracy, and took upon themselves the superintendence and charge of the state. And as long as any survive who have had experience of oligarchical supremacy and domination, they regard their present constitution as a blessing, and hold equality and freedom as of the utmost value. But as soon as a new generation has arisen, and the democracy has descended to their children’s children, long association weakens their value for equality and freedom, and some seek to become more powerful than the ordinary citizens; and the most liable to this temptation are the rich. (which degenerates into rule of corruption and violence, only to be stopped by a return to despotism.) So when they begin to be fond of office, and find themselves unable to obtain it by their own unassisted efforts and their own merits, they ruin their estates, while enticing and corrupting the common people in every possible way. By which means when, in their senseless mania for reputation, they have made the populace ready and greedy to receive bribes, the virtue of democracy is destroyed, and it is transformed into a government of violence and the strong hand. For the mob, habituated to feed at the expense of others, and to have its hopes of a livelihood in the property of its neighbours, as soon as it has got a leader sufficiently ambitious and daring, being excluded by poverty from the sweets of civil honours, produces a reign of mere violence. Then come tumultuous assemblies, massacres, banishments, redivisions of land; until, after losing all trace of civilisation, it has once more found a master and a despot." Translator: Evelyn Shirley Shuckburgh, Release Date: November 8, 2013 [EBook #44126]
  36. ↑ 2 Peter 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
    2 Peter 2:14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;
    Jeremiah 6:13 For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely(lie).
    Jeremiah 8:10 Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely(lie).
    Ezekiel 13:19 And will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hear [your] lies?
    Micah 3:11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, [Is] not the LORD among us? none evil can come upon us.
    Jude 1:11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
    Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.
    1 Peter 5:2 Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;
  37. ↑ 2 Peter 2:14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:15 Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;... 18 For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.
  38. ↑ Genesis 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
    Isaiah 3:9 The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide [it] not. Woe unto their soul! for they have rewarded evil unto themselves.
    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.
    Lamentations 4:5 They that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills.6 For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.
  39. ↑ Exodus 20:24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
    Exodus 25:2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering.
    Exodus 35:5 Take ye from among you an offering unto the LORD: whosoever [is] of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,
    Exodus 35:21 And they came, every one whose heart stirred him up, and every one whom his spirit made willing, [and] they brought the LORD’S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. 22 And they came, both men and women, as many as were willing hearted, [and] brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered [offered] an offering of gold unto the LORD.
    Exodus 35:29 The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.
    Psalms 119:108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
  40. ↑ Exodus 23:15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
    Exodus 34:20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
    Deuteronomy 16:16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
  41. ↑ Covetousness is idolatry
    Colossians 3:5 "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience:"
    Ephesians 5:5 "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."
    1 Corinthians 5:10 "Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."
  42. ↑ 01921 הָדַר‎ hadar [haw-dar’] a primitive root HeyDaletReish; v; [BDB-213b] [{See TWOT on 477 }] AV-honour 3, countenance 1, crooked places 1, glorious 1, put forth 1; 7
    1) to honour, adorn, glorify, be high
    1a) (Qal)
    1a1) to swell
    1a1a) swelling (pass participle)
    1a2) to honour, pay honour to, show partiality
    1a3) to adorn
    1a3a) adorned (pass participle)
    1b) (Niphal) to be honoured
    1c) (Hithpael) to honour oneself, claim honour
    • TavHeyDaletReish ṯehdar "You shall show partiality"
  43. ↑ 01800 דַּל‎ dal [dal] from 01809; adj; [BDB-195b] [{See TWOT on 433 @@ "433a" }] AV-poor 43, needy 2, weaker 2, lean 1; 48
    1) low, poor, weak, thin, one who is low
  44. ↑ 07379 ^ביר^ ReishYodBeit (rîḇ רִיב֙) riyb \@reeb\@ or ^בר^ rib \@reeb\@ from 07378; n m; AV-cause 24, strife 16, controversy 13, contention 2, misc 7; 62
    1) strife, controversy, dispute
    1a) strife, quarrel
    1b) dispute, controversy, case at law
  45. ↑ 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.
  46. ↑ "That the man who first ruined the Roman people twas he who first gave them treats and gratuities" Plutarch's Life of Coriolanus (c. 100 AD.)
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