Template:JPExE11: Difference between revisions
No edit summary |
No edit summary |
||
| Line 12: | Line 12: | ||
Differentiation is the process of ascertaining what makes something different. | Differentiation is the process of ascertaining what makes something different. | ||
Jordan outlines what they will be ascertaining is 'A stable [[polity]] and the production of the axiomatic preconditions of unity through ''codes of conduct'' and | Jordan outlines the text as explaining what they will be ascertaining from it is 'A stable [[polity]] and the production of the axiomatic preconditions of unity as a nation through ''codes of conduct'' and the [[rituals and ceremonies]] of society and the of aesthetics of [[worship]].'<Ref>Aesthetic worshippers believe that genuine praise needs a 'physical' dimension greater than mere unison singing. Aesthetic worship has been defined as being "concerned with questions about God and issues in theology" perceived through the senses (sensation, feeling, imagination).</Ref> | ||
Jordan does not read [[Exodus 21]]:1 first which states, "Now these [are] the judgments which thou shalt set before them." | To define the aesthetics of [[worship]] in a religious sense we need to define words like [[worship]] and [[religion]] especialy since word [[religion]] does not even appear in the Old Testament translations.<Ref>Words in the [[Torah]] that are considered to be similar to religion are translated into “[[ordinance]],” “[[statute]],” or “[[law]]” which may be because they also were inclusive of the idea of duties to God. words like forms of [[06213|Asah (עָשָׂה)]] "''Shall do''" or [[08104|shamar (שָׁמַר)]] "''keep''" in the sense of ''observe'' may be closer to the meaning of religion.</Ref>. | ||
=== Wrong foot === | |||
Jordan gets off on the wrong foot when does not read [[Exodus 21]]:1 first which states, "Now these [are] the judgments<Ref name="mishpat">{{04941}}</Ref> which thou shalt set before them." | |||
There is an important word here that is possibly misinterpreted which will cause much of what is concluded by our panel to already be off course. | There is an important word here that is possibly misinterpreted which will cause much of what is concluded by our panel to already be off course. | ||
Revision as of 13:23, 30 March 2023
Episode 11
In this Episode 11 of Exodus the series •Mar 22, 2023
"What is the purpose of God's laws in establishing a moral order? Jordan and the scholars (joined again by Douglas Hadley) unpack the significance of God’s laws contained in Exodus 21-24 and how they established not only a moral order, but binary boundaries preventing mankind from either becoming like a God, or reverting to an animal state with no morals at all." Daily Wire
Moral order
Jordan Peterson, "Differentiation of the law."
Differentiation is the process of ascertaining what makes something different.
Jordan outlines the text as explaining what they will be ascertaining from it is 'A stable polity and the production of the axiomatic preconditions of unity as a nation through codes of conduct and the rituals and ceremonies of society and the of aesthetics of worship.'[1]
To define the aesthetics of worship in a religious sense we need to define words like worship and religion especialy since word religion does not even appear in the Old Testament translations.[2].
Wrong foot
Jordan gets off on the wrong foot when does not read Exodus 21:1 first which states, "Now these [are] the judgments[3] which thou shalt set before them."
There is an important word here that is possibly misinterpreted which will cause much of what is concluded by our panel to already be off course.
It is the Hebrew word mishpat most often translated "judgments" and appears here as hammišpāṭîm (הַמִּשְׁפָּטִ֔ים). The word mishpat (מִשְׁפָט)[3] is from the word shaphat (שָׁפַט)[4] to judge.
Are these laws, statutes, and codes or are they comments concerning precepts, principles, and presidents based on situations that were previously judged by Moses but now will be judged by the hears and minds of the people and that spirit that dwells in them?
These judgements are merely set[5] before[6] the people who will become the "ruling judges" within their society.
The Israelites are going to be creating one of the most fundamental institutions of the systems of the original Common Law before the kings of England even existed. There were no kings in Israel, no legislature, no supreme court to decide good and evil for them. Justice and mercy, the weightier matters, were primarily in the hands of the individuals of society, the micro as opposed to the macro.
If you do not understand the power of the jury and its ability to judge the fact and law and what is called Jury Nullification you will not understand what Moses or Israel is doing here in the Biblical text.
Jordan starts with reading Exodus 21:2 "If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing."
The 7th year is a transition year from servitude to freeman is about mercy and love for your fellowman and would be seen as a known duty.
Servants and slaves
Indentured servitude may be because of debt or to raise capital for a purchase of something, or to be trained in skills such as an apprenticeship.
The story of Jacob and Laban is an example or passage to the Americas.
Israel did not have a slave class or really any superior class when there were no kings in Israel.
4:20 johnathon says it is hard to understand slavery today because we have social 'safty nets". The bondage of Egypt was a social safety net. Today's social safety nets have returned the whole world back to the bondage of Egypt.
There was still a social safety net in the micro but not in the macro because the benefits or dainties of rulers in government runs toward evil.
8: Dennis speaks of many slaves who loved their master.
8:50 Blackwood talks of the wife having to stay with the master if she was already bound in servitude before they married.
But it is not law if you make arrangements for a "frank marriage".
10: Arnn is completely confused about this law being only for Israel. And he also lacks knowledge concerning the statement by Jesus that his kingdom is not of this world.
10:45 Douglas Hadley makes the error of thinking that these are laws listed in Exodus 21. But again these are "judgements" or what should be understood as Precedents in the Common Law which are virtually guidelines expressing precepts.
To apply them as a codified law, i.e. the letter of the law will kill the spirit of the law.[7]
There is one law as there is one God and these "judgements" are share like guideposts to help the people apply Right Reason, which is Divine Will.
They can only do that if they draw near God which will not happen if they are engaged in covetous practices instead of the Corban of Christ which is pure Religion.
PRECEDENTS. the decision of courts of justice; when exactly in point with a case before the court, they are generally held to have a binding authority, as well to keep the scale of justice even and steady, as because the law in that case has been solemnly declared and determined. 9 M. R. 355.
2. To render precedents valid, they must be founded in reason and justice; Hob. 270; must have been made upon argument, and be the solemn decision of the court; 4 Co. 94; and in order to give them binding effect, there must be a current of decisions. Cro. Car. 528; Cro. Jac. 386; 8 Co. 163. 3. According to Lord Talbot, it is "much better to stick to the known general rules, than to follow any one particular precedent, which may be founded on reason, unknown to us." Cas. Temp. Talb. 26. Blackstone, 1 Com. 70, says, that a former decision is in general to be followed, unless "manifestly absurd or unjust,", and, in the latter case, ii is declared, when overruled, not that the former sentence was bad law, but that it was not law.
4. Precedents can only be useful when they show that the case has been decided upon a certain principle, and ought not to be binding when contrary to such principle. If a precedent is to be followed because it is a precedent, even when decided against an established rule of law, there can be no possible correction of abuses, because the fact of, their existence renders them above the law. It is always safe to rely upon principles. See Principle; Rewon. de 16 Vin. Ab. 499; Wesk. on Inst. h. t.: 2 Swanst. 163; 2 Jac. & W. 31; 3 Ves. 527; 2 Atk. 559; 2 P. Wms. 258; 2 Bro. C. C. 86; 1 Ves. jr. 11; and 2 Evans Poth. 377, where the author argues against the policy of making precedents binding when contrary to reason. See also 1 Kent, Comm.475-77; Liv.Syst. 104-5; Gresl. Ev. 300; 16 Johns. R. 402; 20 Johns. R. 722; Cro. Jac. 527; 33 H. VII. 41; Jones, Bailment, 46; and the articles Reason and Stare decisis [Latin, Let the decision stand.]. Bouvier's Law Dictionary , 1856 Edition -
11:20 11:50 Nor does he understand that the priest nor the rulers may exercise authority over the people. The power of taxation and the treasury is not in the hands of priest nor ruler but the people. Even the "fact and law" of the judiciary remained primarily with the people.
This system has checks and balance by it's division have power into the hands of the elders of the families which is government by the micro.
This is why understanding the "altars" and their function and destructive nature of idolatry which is covetousness.
14: individual sovereignty is liberty. But it must be both right and responsibility exercised in the micro according to the righteousness of God.
16: Os is right about about about this being revolutionary and the product of revelation rather than evolution.
Revelation always seem to be revolutionary to those who have forgotten the way.
17 Because the power or in the Greek excousia of government is in the micro there is no authoritarian caste system which would be "a social hierarchy passed down as heirs through families, and it can dictate the professions a person can work in as well as aspects of their social lives."
The hierarchy in this system or organization in which people are ranked according to status or authority is not like many hierarchies of the [[exercise authority |exercise of authority of one over the other.
20: again Arnn lacks knowledge concerning the covenant and its national politics, money powers, social safety net because it is primarily in the micro.
There is no need for a constitution unless they seek to consentrate power in a ruler or king in the macro. See Deuteronomy 17.
23:50 to 26: Exodus 21:6 the judges are elohim, gods.
26: exclusion from the altar means so much more if we understand the function and purpose of those altars of religion.
28 cities of refuge. To prevent vengeance and bias local juries.
30: cause parents
31 consequences are built in see put to death.
38: Dennis on death penalty.
40 light and heavy
45: compensation not punishment is
Douglas Hadley was also misled by the confusion about Jesus statement to Pilate that his kingdom was not of the "world" of Rome. This will also lend itself to the confusion about "Pure Religion" being unspotted by that same world. That again brings us back to covetous practices, and the altars or tables that are a snare and those which set the captive free.
Douglas Hadley also thinks there were rulers and priests in this system who are an "exercising authority" in Israel but there were "no kings" for every man is king and priest in his own family. There is a national priesthood but they are dependent upon the freewill offerings of the people who are the treasury of the kingdom through the power of their purse (micro) for there is among them no golden calf, no central bank, no reserve fund except what is in the purses of the people. Proverbs 1:10
Any nation that has one purse (macro) "their feet run to evil". Proverbs 1:16 For their feet run to evil, and make haste to shed blood.
13:
They also imagine that Exodus is the democratization of the nation, but Israel was a pure Republic with the power of government held by the individual in the micro.
Democratization is the process through which a political regime becomes democracy which leads to kings like Saul who foolishly forced a sacrifice which doomed his government. Democracy leads to socialism which is the religion you get when you have no religion taught by Moses and Christ.
We know the greatest destroyer of liberty is legal charity. We know that an appetite for benefits at the expense of our neighbor will degenerate the masses and bring tyrants to power. This was why Karl Marx loved democracy because it leads to socialism which leads to communism.
14: The sovereignty in the kingdom of God is vested in the individual (micro). To maintain it the people must tend to the weightier matters through pure religion, jury nullification and seeking the righteousness of God. 15:
16:
They panel remains confused because the see a priestly cast and do not grasp the power of choice vestid in the elder of every family to choose the minister they desire to support. The priestly cast which in one sense includes the Levites or levitical priesthood and does not go up by steps nor are they hewn stones of a living altar.
The levitical priesthood performed subordinate services associated with public worship. Worship was serving God by caring for his people. Levite duties could be classified as musicians, gate keepers, guardians, officials in service to the Tabernacle of the congregations, judges of the people's courts, and craftsmen.
20:
Douglas Hadley sees the constitutional nature of Israel but is misinformed about its separation of powers. There are no kings but the elder of each house or family.
Put to death
40:
Dennis says all those death penalties were never intended and there is no record of them being done.
41: Honour and curse Dennis says heavy and lightly It actually is fatten or slight
48:
They do grasp the idea of eye for an eye is a limitation and there seems to be no record of an eye being forfeited. But is agreed that is about just compensation.
1:14 witchcraft is about navigating around the consequences of natural law or even the will of God.
- ↑ Aesthetic worshippers believe that genuine praise needs a 'physical' dimension greater than mere unison singing. Aesthetic worship has been defined as being "concerned with questions about God and issues in theology" perceived through the senses (sensation, feeling, imagination).
- ↑ Words in the Torah that are considered to be similar to religion are translated into “ordinance,” “statute,” or “law” which may be because they also were inclusive of the idea of duties to God. words like forms of Asah (עָשָׂה) "Shall do" or shamar (שָׁמַר) "keep" in the sense of observe may be closer to the meaning of religion.
- ↑ 3.0 3.1 04941 ^טפשׁמ^ MemShinPeiTet mishpat \@mish-pawt’\@ מִשְׁפָּט has 50 different variations and appears some 420 times and is from the three letter Hebrew word 08199 טפשׁ; n m; {See TWOT on 2443 @@ "2443c"} AV-judgment 296, manner 38, right 18, cause 12, ordinance 11, lawful 7, order 5, worthy 3, fashion 3, custom 2, discretion 2, law 2, measure 2, sentence 2, misc 18; 421
- 1) judgment, justice, ordinance
- 1a) judgment
- 1a1) act of deciding a case
- 1a2) place, court, seat of judgment
- 1a3) process, procedure, litigation (before judges)
- 1a4) case, cause (presented for judgment)
- 1a5) sentence, decision (of judgment)
- 1a6) execution (of judgment)
- 1a7) time (of judgment)
- 1b) justice, right, rectitude (attributes of God or man)
- 1c) ordinance
- 1d) decision (in law)
- 1e) right, privilege, due (legal)
- 1f) proper, fitting, measure, fitness, custom, manner, plan
- 1a) judgment
- מ ם Mem Fountain of water, a flow, a fountain of the Divine Wisdom [massive, overpower chaos] (Numeric value: 40)
- ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
- פ ף Pei Communication: The Oral Torah The mouth, blow, edge. [Mouth speak open word] (Numeric value: 80)
- ט Tet Introversion - The Concealed power of good or paradoxically evil [to twist a snake... wheel To surround (gestation)] (Numeric value: 9)
- 1) judgment, justice, ordinance
- ↑ 08199 ^טפשׁ^ ShemPeiTet shaphat \@shaw-fat’\@ a primitive root; v; {See TWOT on 2443} AV-judge (v) 119, judge (n) 60, plead 11, avenged 2, condemn 2, execute 2, judgment 2, defend 1, deliver 1, misc 3; 203
- 1) to judge, govern, vindicate, punish
- 1a) (Qal)
- 1a1) to act as law-giver or judge or governor (of God, man)
- 1a1a) to rule, govern, judge
- 1a2) to decide controversy (of God, man)
- 1a3) to execute judgment
- 1a3a) discriminating (of man)
- 1a3b) vindicating
- 1a3c) condemning and punishing
- 1a3d) at theophanic advent for final judgment
- 1a1) to act as law-giver or judge or governor (of God, man)
- 1b) (Niphal)
- 1b1) to enter into controversy, plead, have controversy together
- 1b2) to be judged
- 1b1) to enter into controversy, plead, have controversy together
- 1c) (Poel) judge, opponent-at-law (participle)
- 1a) (Qal)
- 1) to judge, govern, vindicate, punish
- ↑ 07760 שׂוּם ShinVavMem suwm [soom] or שׂים siym [seem]a primitive root; v/n f; [BDB-962b, BDB-965a] [{See TWOT on 2243 }] AV-put 155, make 123, set 119, lay 64, appoint 19, give 11, set up 10, consider 8, turn 5, brought 4, ordain 3, place 3, take 3, shew 2, regard 2, mark 2, disposed 2, care 2, misc 48; 585 v
- 1) to put, place, set, appoint, make
- 1a) (Qal)
- 1a1) to put, set, lay, put or lay upon, lay (violent) hands on
- 1a2) to set, direct, direct toward
- 1a2a) to extend (compassion) (fig)
- 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
- 1a4) to set, station, put, set in place, plant, fix
- 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
- 1b) (Hiphil) to set or make for a sign
- 1c) (Hophal) to be set
- n f
- 2) determined [{#2Sa 13:32 }]
- ↑ 06440 ^םינפ^ paniym \@paw-neem’\@ pl. PeiNunYodMem (but always as sing.) of an unused noun ^הנפ^ paneh \@paw-neh’\@ from 06437 PeiNunHey turn toward; n m; AV-before 1137, face 390, presence 76, because 67, sight 40, countenance 30, from 27, person 21, upon 20, of 20, … me 18, against 17, … him 16, open 13, for 13, toward 9, misc 195; 2109
- 1) face
- 1a) face, faces
- 1b) presence, person
- 1c) face (of seraphim or cherubim)
- 1d) face (of animals)
- 1e) face, surface (of ground)
- 1f) as adv of loc/temp
- 1f1) before and behind, toward, in front of, forward, formerly,
- 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
- 1) face
- ↑ 2 Corinthians 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
- Romans 2:27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
- Romans 7:6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not [in] the oldness of the letter.
- Matthew 5:17 ¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
- Matthew 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.