Template:Seventy

The seventy chosen by Moses were not to rule over the people but were to oversee that which was given to God. Later in the apostacy of Judea and The Hasmonean Whoredom they were given legislative powers over the people. There were seventy that followed Christ by His appointment. Their purpose would be fulfilled within the body of the 120 at Pentecost whom the Holy Spirit descended upon. It is the spirit that giveth life.

The seventy of Salome

The Sanhedrin (Greek: Συνέδριον, synedrion, "sitting together," hence "assembly" or "council"). There were actually two courts called Sanhedrin, the Greater Sanhedrin and the Lesser Sanhedrin.

At Jerusalem, the Great Sanhedrin, the supreme judicial and legislative body, ceased to exist after the rebellion against Rome in AD 66–70. There were Sanhedrin that assembled at Jabneh and other localities in Palestine. The composition of the Sanhedrin included primarily the participation of the two major parties of the day, the Sadducees and the Pharisees.

A lesser Sanhedrin of 23 judges was commonly appointed to certain cities. There was to be only one Great Sanhedrin of 69 Mufla and the Av Beit Din or chief of the Sanhedrin. Together they were the 70. There was also the Nasi who held the position similar to a president. It had a limited legislative role and acted as the Supreme Court, hearing appeals from cases decided by lesser courts.

The last Av Beit Din of the Sanhedrin in about 20 BC was said to be Menahem the Essene, who prophesied that the Messiah would come during Herod's reign as king when there was little likelihood of him ever becoming king. Some say Menahem the Essene resigned from the Sanhedrin or "stalked out" to follow an "evil way" while others say he "went forth [out] to the King's [God's] service, and there went forth [out] with him eighty pairs of disciples dressed in regally (in silk)."

What he may have done was follow after The Way of John the Baptist and Jesus who was the highest son of David, the Christ, the king.

Institutions of men change over time. There is a vast difference between the early Church and the Modern Church. There is also a difference between the institutions of Moses and those professed and established by the Pharisees or Sadducees.

Download Sanhedrin Recording

Israel and what became known as Judea got farther from the precepts of God's kingdom. Because the voice of the people sought a ruler to take authority. The prophecy of 1 Samuel 8 would eventually oppress them under tribute and tyranny.

The Hellenized John Hyrcanus in 113 BCE left the control of the kingdom to his wife and the high priesthood to his son Aristobulus. Aristobulus had his mother starved to death and threw three of his brothers in prison and another he eventually killed.

Aristobulus was the first Hasmonean to actually crown himself king and then in 103 B.C., died of illness whereupon his wife, Salome Alexandra, released his brothers from prison and married the eldest, Alexander Jannaeus, in accordance with the biblical levirate law (Yibum).

Alexander Jannaeus Hellenic ways were also despised by the people. In one incident he had over 6,000 men - according to Josephus - put to death for protesting his abuses. But that was nothing compared to the 50,000 Jews who were killed due to the Pharisees, a powerful school of rabbis, and their revolt.

Alexander Jannaeus died in 76 BCE, leaving his kingdom to his wife, Queen Salome Alexandra.

Queen Salome secured her power by siding with the Pharisees and establishing a rabbinical council with legislative powers and judicial authority which was called the Sanhedrin.

The modern equivalent of the Sanhedrin of Queen Salome is the congresses and parliaments of the governments of the world who as lawmakers put heavy and grievous burdens on the people that often they themselves will not carry. The modern equivalent of the Pharisees are Modern Christians who strain at gnats but swallow the camel of false religions.

The seventy of Moses

This new Sanhedrin created by Salome had little to do with what Moses had set up back in Numbers 11:16

• "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee."

The "elders of Israel, whom thou knowest to be the elders of the people" are merely heads of families. They are also called by the people to serve as ministers of congregations of the people or even ministers of ministers of the people.

But the phrase "officers over them" does not include the words "over them" in the Hebrew text. They are officers but the question is over what and in what capacity?

In Numbers 35 we see that they were also told to establish 48 Cities of refuge which were really a system of appeals courts created to prevent chaos and vengeance killings and provide for the administration of the "weightier matters of the law, judgment, mercy, and faith".

The word "officer" is from shoter ShemTetReish which only appear in this form VavShemTetReishYodVav וְשֹׁטְרָ֑יו here and in Exodus 5:10. There it refers not to the taskmasters of Pharaoh who ruled over the people but the "officers" who controlled the flow of straw.

The words "that they may stand" is from the Hebrew word yatsab TzadikBeit but appears as VavHeyTavYodTzadikBeitVav וְהִֽתְיַצְּב֥וּ and in Deuteronomy 31:14 and Jeremiah 46:4. It is also separated by a Vav at the beginning and end as we see with the word officer VavShemTetReishYodVav.

They were not just to stand but VavHeyTavYodTzadikBeitVav. But stand separated by two Vavs in the house Beit of righteousness Tzadik connected to an emphasis Hey on the divine spark Yod of faith Tav is a unique form and message concerning how they are to stand.

The plan of God and Moses, to say nothing of Jesus, was not to bring men under the arbitrary authority of tribunals. The purpose of the Seventy was more a part of the appeals court established through the cities of refuge. They did not act alone but filled the function of Supreme Court, without becoming gods many, and a Senate without legislative rule over the people. Through mutual cooperation of free assemblies including All the ministers of the People chosen through the tens,and their servant Senate of "Seventy Seniors", became and functioned as a voluntary society, the Great Congregation or Assembly.

The Pharisees were neither patriots to God the Father's righteous covenant nor their own written constitution of a nation created by men. Their twisting of the words of the Torah through sophistry they had produced a religion that brought in damnable heresies until they did not know Moses and would not know Christ and His Gospel of the kingdom. Their love of legalism brought about a Sanhedrin that made laws, binding the people to the traditions of that body politic, hypocritically stifling if not strangling the very liberty under God's kingdom which they professed.

They were “painfully punctilious about legal trifles and casuistries, while reckless of truth, righteousness, and the fear of God; cleansing the exterior man while full of iniquity within.”

The contrast of Paul's bondage under the Mishna or law of the Pharisee explains his uncompromising stand on Christian justification by faith only. It was that law that had governed every aspect of their life which was nailed to the cross.

The seventy of Ptolemy

The Septuagint is a translation of the Hebrew Bible and some related texts into Koine Greek. The Septuagint derives its name from the Latin versio septuaginta interpretum, "translation of the seventy interpreters". Legend has it that the title refers to seventy or seventy-two Jewish scholars were hired by a Greek King of Egypt, Ptolemy II Philadelphus,, to translate the Torah from Biblical Hebrew into Greek, for inclusion in the Library of Alexandria.

The story reaches as far back as the Letter of Aristeas to his brother Philocrates referred to by Aristobolus writing in a passage preserved by Eusebius, and by Philo of Alexandria. References are repeated, with embellishments, by Philo of Alexandria, Josephus and by various later sources, including St. Augustine.

Evidently, Ptolemy's chief librarian Demetrios of Phaleron wanted the Hebrew law translated and preserved. This took place between 300-200 BC which was clearly a time of deep apostasy. There were many Jews who did not follow the ways of these Jews and several hundred years later accepted the teachings of Jesus on no need for this ritual sacrifice and dead stone temples.

Eventually, many Jews were so deluded by sophistry and their false interpretation of the ancient scripture that they could not recognize the simple message of Jesus about charity and love instead of force and violence and how His words about calling no man on earth father and loving your neighbor was in sync with Moses.

Septuagint Verses in the New

Matthew 1:23 / Isaiah 7:14 – behold, a “virgin” shall conceive. Hebrew – behold, a “young woman” shall conceive.

Matthew 3:3; Mark 1:3; John 1:23 / Isaiah 40:3 – make “His paths straight.” Hebrew – make “level in the desert a highway.”

Matthew 9:13; 12:7 / Hosea 6:6 – I desire “mercy” and not sacrifice. Hebrew – I desire “goodness” and not sacrifice.

Matthew 12:21 / Isaiah 42:4 – in His name will the Gentiles hope (or trust). Hebrew – the isles shall wait for his law.

Matthew 13:15 / Isaiah 6:10 – heart grown dull; eyes have closed; to heal. Hebrew – heart is fat; ears are heavy; eyes are shut; be healed.

Matthew 15:9; Mark 7:7 / Isaiah 29:13 – teaching as doctrines the precepts of men. Hebrew – a commandment of men (not doctrines).

Matthew 21:16 / Psalm 8:2 – out of the mouth of babes and sucklings thou has “perfect praise.” Hebrew – thou has “established strength.”

Mark 7:6-8 – Jesus quotes Isaiah 29:13 from the Septuagint – “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.”

Luke 3:5-6 / Isaiah 40:4-5 – crooked be made straight, rough ways smooth, shall see salvation. Hebrew – omits these phrases.

Luke 4:18 / Isaiah 61:1 – and recovering of sight to the blind. Hebrew – the opening of prison to them that are bound.

Luke 4:18 / Isaiah 58:6 – to set at liberty those that are oppressed (or bruised). Hebrew – to let the oppressed go free.

John 6:31 / Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven.

John 12:38 / Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?”

John 12:40 / Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed.

Acts 2:19 / Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke.

Acts 2:25-26 / Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety.

Acts 4:26 / Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.”

Acts 7:14 / Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went.

Acts 7:27-28 / Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.”

Acts 7:43 / Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god.

Acts 8:33 / Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away.

Acts 13:41 / Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.”

Acts 15:17 / Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.”

Rom. 2:24 / Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles).

Rom. 3:4 / Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges.

Rom. 3:12 / Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.”

Rom. 3:13 / Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language.

Rom. 3:13 / Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips.

Rom. 3:14 / Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew – cursing and “deceit and oppression.”

Rom. 9:17 / Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.”

Rom. 9:25 / Hosea 2:23 – I will call my people; I will call my beloved. Hebrew – I will have mercy (love versus mercy).

Rom. 9:27 / Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.”

Rom. 9:29 / Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.”

Rom. 9:33; 10:11; 1 Peter 2:6 / Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.”

Rom. 10:18 / Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out.

Rom. 10:20 / Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them.

Rom. 10:21 / Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people.

Rom. 11:9-10 / Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.”

Rom. 11:26 / Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.”

Rom. 11:27 / Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin.

Rom. 11:34; 1 Cor. 2:16 / Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him.

Rom. 12:20 / Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink.

Rom. 15:12 / Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew – stands for an ensign. There is nothing about the Gentiles.

Rom. 15:21 / Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy).

1 Cor. 1:19 / Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.”

1 Cor. 5:13 / Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT.

1 Cor. 15:55 / Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?”

2 Cor. 4:13 / Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense).

2 Cor. 6:2 / Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you.

Gal. 3:10 / Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words.

Gal. 3:13 / Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow.

Gal. 4:27 / Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.”

2 Tim. 2:19 / Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His.

Heb. 1:6 / Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43.

Heb. 1:12 / Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.”

Heb. 2:7 / Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.”

Heb. 2:12 / Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.”

Heb. 2:13 / Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.”

Heb. 3:15 / Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.”

Heb. 3:15; 4:7 / Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice!

Heb. 8:9-10 / Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts.

Heb. 9:28 / Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.”

Heb. 10:5 / Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.”

Heb. 10:38 / Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright.

Heb. 11:5 / Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.”

Heb. 11:21 / Gen. 47:31 – Israel, bowing “over the head of his staff.” Hebrew – there is nothing about bowing over the head of his staff.

Heb. 12:6 / Prov. 3:12 – He chastises every son whom He receives. Hebrew – even as a father the son in whom he delights.

Heb. 13:6 / Psalm 118:6 – the Lord “is my helper.” Hebrew – Jehova “is on my side.” The LXX and the NT are identical.

James 4:6 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to the lowly.

1 Peter 1:24 / Isaiah 40:6 – all its “glory” like the flower. Hebrew – all the “goodliness” as the flower.

1 Pet. 2:9 / Exodus 19:6 – you are a “royal priesthood.” Hebrew – you shall be to me a “kingdom of priests.”

1 Pet. 2:9 / Isaiah 43:21 – God’s own people…who called you out of darkness. Heb. – which I formed myself. These are different actions.

1 Pet. 2:22 / Isaiah 53:9 – he “committed no sin.” Hebrew – he “had done no violence.”

1 Pet. 4:18 / Prov. 11:31 – if a righteous man “is scarcely saved.” Hebrew – if the righteous “is recompensed.”

1 Pet. 5:5 / Prov. 3:34 – God opposes the proud but gives grace to the humble. Hebrew – He scoffs at scoffers and gives grace to lowly.

Isaiah 11:2 – this verse describes the Seven Gifts of the Holy Spirit, but the seventh gift, “piety,” is only found in the Septuagint.

Departures

The King James Version of the Old Testament is translated from the Ben Chayyim Masoretic text of the Hebrew scriptures.

Some translations like the NIV and ESV depart from the Hebrew scriptures in places like Genesis 47:21, Genesis 49:10, Judges 14:15, Judges 16:13-14, 1 Samuel 1:24, 2 Samuel 7:16, 2 Samuel 15:7, 2 Samuel 24:13. This is because they are dependent upon the Septuagint (or the LXX).

Vowel Points

"Another character was employed before the present. A change was made in the forms of the letters. They were wholly altered from their first condition." The Vowel-Points Controversy in the XVI. and XVII. Centuries
B. Pick Hebraica, Vol. 8, No. 3/4 (Apr. - Jul., 1892), pp. 150-173 [1]

The seventy of Christ

In Mark 15:1 we see, "And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate."

There were many duties if orientation in many religions. Those who did contrary to the Pure Religion of Jesus who was the Christ would eventually be called pagan and idolaters because of the covetousness of their Corban or public religion.

This distinction was at the core of the Christian conflict with Rome. We see the same thing in the conflict with the Pharisees and the Sadducees not only because of their Corban instituted with the introduction of the men who exercized authority through the civil law of Herod but by the judicial and legislative power of a corrupt if not apostate Sanhedrin.

Herod would need the consent of the people to obtain a new legal power over the people. He would obtained that consent through a new system of social welfare offered through registration with his temples. It would not only make the word of God to none effect but as covetous practices it would make the people human resources and curse children.

We would see this conflict at the core motivator in the trial of Jesus.

There was another seventy that followed Christ and officially the rightful Sanhedrin by His appointment.

Their purpose would be fulfilled within the body of the 120 at Pentecost whom the Holy Spirit descended upon. It is the spirit that giveth life.

Where did these seventy come from? What was going on at that time in history? Who knew Jesus was coming? Simeon knew and so did Menahem the Essene?

Jesus was the king because he was the Christ, the Messiah, the anointed and thousands of Jews accepted him as the rightful king. Those who did not departed from the kingdom and made themselves subject to Caesar.

When the Pharisees sat in the seat of the government their legalism imposed itself through statutes, often as heavy burdens, and tyrannical kings like Herod. But they knew that they could not subject the people without their consent.

• “A vow is a solemn promise made to God to perform or to abstain from performing a certain thing.”

This is why Jesus and James state that the people should not be swearing and takin oaths nor praying to the Fathers of the earth.

With the aid of the king they offered social welfare schemes that spread over the Roman world in the form of Corban that would make the word of God to none effect. All that was required was the consent of the people through some system of application and registered membership under the guise of welfare and care. Soon their temple treasuries filled with the contributions of the people for the care of the widows and orphans, aged and infirm. Though this was a religion, it was not pure religion.

Herod would establish such a system Corban justifying the covetous practices in the minds of many like Rome had done corrupting their own people through the dismantling of the republic. This Public religion of Herod needed to be regulated by the Sanhedrin who functioned according to a spirit of force. John the Baptist would preach another way based on charity rather than force. The Way taught by John and Jesus would be at the core of the Christian conflict with the Imperial Cult of Rome.

These state-run socialist welfare systems of the world had become popular at that time. Their use of force and violence is what was meant by:

• 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.
• 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.

The Pharisees still had some charity, many rituals and ceremonies, but their freewill offerings were a token of the overall welfare of their society. Most of the benefits of their government were provided by funds collected through taxation. The once charitable offerings of the people had become an accounted scribes and forced contribution given to the temple.

The amount was determined by the legislating powers of the Sanhedrin and the kings. That power to exercise authority over the people grew, as the people applied for the entitlements and benefits of the growing bureaucracy of the Pharisees. What should have been for their welfare had become a snare.

The Pharisees were popular because of their stoic modesty. On the outside, they gave the appearance of service and sacrifice but the living quarters of the priests of the temples were more lavish than that of the kings. But it was the participation by the people in the political and religious schemes of the Pharisees that made them mutually implicit in that sin of statutory Corban.

The seventy of Jacob

• Exodus 1:5 And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt [already].

In Egypt the people could eat of the flesh pots of the Pharaoh. Since the Egyptians were vegetarians, this reference to flesh pots had nothing to do with their diet. This was a metaphor describing a social welfare system of the pharaoh as a benefactor who could exercise authority and it included the governmental structure of corvée and corban which God opposed.

The sons of Jacob had become entangled in Egypt and God said to never return there again. Because they had chosen to throw their brother Joseph into a pit of slavery, they did not have their own provisions and rations when famine came.

In Rome

Rome had a group of a hundred men who were chosen as the chiefs of ten who in the early days were about a hundred and were called the Senate. Without any legislative power to make law, they needed a tribunal to create the foundation of a legal society. They also had the Decemviri, ten men, whose number was eventually increased to sixty.

The seventy of today

When Jesus appointed His Sanhedrin He had a mission in mind.

• Luke 10:19 "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."

In verse 19 we see Jesus, who was the Christ and King of Judea appoint power to these seventy men chosen by Him. That word is the same word we see in Romans 13 that many Modern Christians want to tell us means "government" or the "authority of government". Of course Jesus does not operate a government like the rulers gentiles who exercise authority one over the other.

The were also given "over all the power of the enemy" but a different word is used in this phrase. The word power here is the word dunamis which included power over the hostile "echthros".

Where are the seventy today?

Are they in your congresses and parliaments?

Who will walk in The Way of Christ?

What is hid "from the wise(experts) and prudent(intelligent)"?

Have we gone after the Cains, Nimrods and Caesars of the world?

Have we gone the way of Balaam?

Did we follow the way of the Nicolaitan?

Have you despised dominion?

Many are willing to sell their neighbor and even their neighbors' children into bondage to obtain government benefits. When hard times come upon them they give up their God-given rights, and go into bondage, becoming entangled in the elements of the world, making covenants with men who called themselves benefactors, but exercised authority one over the other.

• 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:"

The word "ruler" is said to be from ShemReish. There is another word ShemReishReish which is the verb for "rule" as in rule over us. but in this verse what is actually written is ShemReishYod. And while we see the terms "over us" it is not the typical AyinLamed but here we see ‘ă-lê-hem, עֲלֵהֶ֗ם AyinLamedHeyMem.

These additional letters of HeyMem accompany the words "and place" which is normally ShimVavMem שִׂ֣ים which can mean put, place or set but here we see wə-śam-tā וְשַׂמְתָּ֣ which is VavShimChetTav.

Even the word "a thousand" which is said to be AlefLamedPie אֲלָפִ but in this context it is written אֲלָפִים֙ which is AlefLamedPieYodMem. Together they would appear as וְשַׂמְתָּ֣עֲלֵהֶ֗םשָׂרֵ֤יאֲלָפִים֙. The addition of extra letters like Tav Yod and Mem are expressing and including different ideas concerning these words.

God has never wanted men to rule over one another. Because these individuals are "men of truth, hating covetousness" they would have nothing to do with nor lead the people into the error of Balaam or the stumblingblock of the Nicolaitans.

The term "pentecontarch" in ancient History was a person in charge of a fifty-oared ship; the commander of a penteconter. The term is used in the Septuagint from πεντήκοντα fifty + -αρχος But again these men who led fifty were not rulers exercising authority one over the other. The same is true of those who served a hundred (hecatontarch) and a thousand (chiliarch). Christ made this clear in his instructions to his apostles.

Christ was preaching and appointed a kingdom which created a vast charitable network in the pattern of Tens.

Isolated congregations are not the kingdom. Ministers who covet their congregation, not networking with all other seekers of the kingdom of God and His righteousness fail to adhere to The Way of the Messiah. Christ commanded that his disciples follow this pattern of tens in organizing the people not so that men could exercise authority one over the other but so that the flow of righteous benefits like bread and welfare to those in true need could be properly done.

The seventy will appear like the loaves and fishes when we sit down in companies of tens, in ranks of fifty, in ranks of one hundred as Christ commanded. (Mark 6)