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They are warned that they need to reconsecrate themselves to this new way of self government under the [[righteousness]] of God. While the requirement of saying they consented was required or they would be [[Put_to_death#Levites_smite|turned away]] by the [[Levites]] now they are going to do more. | They are warned that they need to reconsecrate themselves to this new way of self government under the [[righteousness]] of God. While the requirement of saying they consented was required or they would be [[Put_to_death#Levites_smite|turned away]] by the [[Levites]] now they are going to do more. | ||
In Exodus there | In Exodus there seems to be a directive concerning ''putting off [[ornaments]]'' before continuing with the LORD. We are also led to believe that the ''ornaments'' must be ''put off'' or they people be '''consumed'''<Ref name="kalah">{{03615}}</Ref> in a '''moment'''<Ref name="rega">{{07281}}</Ref>i.e. God is ''instantly finished'' with them. | ||
In the meantime, Moses puts | If this word ''ornament'' has a deeper meaning that has to do with the habits and behaviors they learned in Egypt then if they | ||
In the meantime, Moses puts the [[altar]] and [[tabernacle]] outside the camp. | |||
In [[Exodus 33]]:5 "For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a [[stiffnecked]] people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy [[ornaments]] from thee, that I may know what to do unto thee. 6 And the children of Israel stripped themselves of their [[ornaments]] by the mount Horeb." | In [[Exodus 33]]:5 "For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a [[stiffnecked]] people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy [[ornaments]] from thee, that I may know what to do unto thee. 6 And the children of Israel stripped themselves of their [[ornaments]] by the mount Horeb." | ||
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None of these things were called [[ornaments]] or are even similar to the word adiy(עֲדִי) which is the base word in Hebrew concordances for an ''ornament''.<Ref name="adiy">{{05716}}</Ref>. | None of these things were called [[ornaments]] or are even similar to the word adiy(עֲדִי) which is the base word in Hebrew concordances for an ''ornament''.<Ref name="adiy">{{05716}}</Ref>. | ||
Why does Moses suddenly start using this new word [[ornaments]]? | '''Why does Moses suddenly start using this new word [[ornaments]]? | ||
''' | |||
There is a Hebrew name ''Adiel'' which is a boy's which means “ornament of God”. | |||
So are there ornaments that are not of God which the people must ''put off''? | |||
Even the word translated '''''put off''''' is ''yarad''(יָרַד)<Ref name="yarad">{{03381}}</Ref> seems to be out of place .In [[Exodus 33]]:6 the command to ''put off'' these ornaments seems to mean more "lay aside altogether" according to some commentaries. It is not other word that might be used for ''taking off an ornament'' since it is actually defined "to go down, descend, decline, march down, sink down" and is of the same spelling as the name Jared which means ''decent''. | |||
The word that actually appears in the Hebrew text is hōwrêḏ (הוֹרֵ֤ד) which does have something to do with providing remedying for the problem that they are a ''stiffnecked people''. Getting rid of jewelry or bobbles would hardly provide a remedy or even some relief. | |||
Several commentaries recognize that the words seem awkward but they conclude that God needs evidence that they are really repentant. Some say He even needed this act of taking of these ornaments before He "discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people."<Ref>Jamieson-Fausset-Brown Bible Commentary</Ref> | |||
We might want to think that God needs a sign because we are always looking for a sign, but if he is God he should no our hearts. We may want to think that we can be redeemed by some ritual act of contition but that to falls short of fitting with the problem of being [[stiffnecked]]. We also may want to perpetuate the idea that we can win favor with God if we perform some simple ritual of removing a piece of clothing like an ornament or attend to issues like the length of [[fringe]] or the sewing [[breeches]] for the [[Levites]] or removing [[leaven]] from the house or cutting a piece of flesh from our bodies but do not [[circumcise]] our hearts<Ref name="c-heart">[[Deuteronomy 10]]:16 Circumcise therefore the foreskin of your heart, and be no more [[stiffnecked]]. <Br> [[Deuteronomy 30]]:6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.<Br>[[Jeremiah 4]]:4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench [it], because of the evil of your doings.<Br>[[Romans 2]]:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.</Ref> then have we done the [[will of God]]. | |||
So is God concerned with removing bobbels or removing selfishness or lack of the states of kindness that dwell in the righteous and degenerate in the slothful and covetous. | |||
. the anger, pride, vanity | |||
---- | ---- | ||
Revision as of 20:21, 8 April 2023
Ornaments
After the incident with the golden calf where the people started to return to the ways of Egypt which used force and fealty which led to oppression. Moses was teaching the way of binding the people through means of love and charity tending to the weightier matters.
They are warned that they need to reconsecrate themselves to this new way of self government under the righteousness of God. While the requirement of saying they consented was required or they would be turned away by the Levites now they are going to do more.
In Exodus there seems to be a directive concerning putting off ornaments before continuing with the LORD. We are also led to believe that the ornaments must be put off or they people be consumed[1] in a moment[2]i.e. God is instantly finished with them.
If this word ornament has a deeper meaning that has to do with the habits and behaviors they learned in Egypt then if they
In the meantime, Moses puts the altar and tabernacle outside the camp.
In Exodus 33:5 "For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb."
What are these ornaments mentioned in Exodus 33and what does it mean to strip[3] them off?
Numerous commentaries suggest that these ornaments were jewelries they got in Egypt:
"The ornaments (jewelry) were secured from the Egyptians, when Israel plundered them before they left Egypt (Exodus 12:35-36). The LORD's command to take their jewelry off might have been a test to see if they were truly sad about what they had done, or if they would rebel yet again by continuing to wear it." Biblesays.com
If we look at:
Exodus 12:35 "And the children of Israel did according to the word of Moses; and they borrowed[4] of the Egyptians jewels[5] of silver[6], and jewels[5] of gold[7], and raiment[8]: 36 And the LORD gave the people favour in the sight of the Egyptians, so that they lent[4] unto them such things as they required. And they spoiled the Egyptians."
None of these things were called ornaments or are even similar to the word adiy(עֲדִי) which is the base word in Hebrew concordances for an ornament.[9].
Why does Moses suddenly start using this new word ornaments? There is a Hebrew name Adiel which is a boy's which means “ornament of God”.
So are there ornaments that are not of God which the people must put off?
Even the word translated put off is yarad(יָרַד)[10] seems to be out of place .In Exodus 33:6 the command to put off these ornaments seems to mean more "lay aside altogether" according to some commentaries. It is not other word that might be used for taking off an ornament since it is actually defined "to go down, descend, decline, march down, sink down" and is of the same spelling as the name Jared which means decent.
The word that actually appears in the Hebrew text is hōwrêḏ (הוֹרֵ֤ד) which does have something to do with providing remedying for the problem that they are a stiffnecked people. Getting rid of jewelry or bobbles would hardly provide a remedy or even some relief.
Several commentaries recognize that the words seem awkward but they conclude that God needs evidence that they are really repentant. Some say He even needed this act of taking of these ornaments before He "discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people."[11]
We might want to think that God needs a sign because we are always looking for a sign, but if he is God he should no our hearts. We may want to think that we can be redeemed by some ritual act of contition but that to falls short of fitting with the problem of being stiffnecked. We also may want to perpetuate the idea that we can win favor with God if we perform some simple ritual of removing a piece of clothing like an ornament or attend to issues like the length of fringe or the sewing breeches for the Levites or removing leaven from the house or cutting a piece of flesh from our bodies but do not circumcise our hearts[12] then have we done the will of God.
So is God concerned with removing bobbels or removing selfishness or lack of the states of kindness that dwell in the righteous and degenerate in the slothful and covetous.
. the anger, pride, vanity
ע Ayin also U. Divine Providence "eye" or "fountain" of five states of kindness or severity. AlefYodNun or nothingness as opposed to AlefShin something [eye, watch] (Numeric value: 70)
Ayin possesses five Divine powers. The right eye possesses five states of kindness, whereas the left eye possesses five states of severity or might.
Ayin sees the world and the ways of the world – both the planetary way and the way of the mundane and materialistic world. The way of Ayin – the way of the world – was meant to be the way of planet Earth – the way of nature – the way of the Natural Laws and natural frameworks.
One Sage sees 5 or 6 ornaments of the soul"
The Five ornaments of self
To knowing oneself to be lead to the honor of righteousness.
The second ornament is friendship and fellowship to all men through a cord of kindliness free from hatred.”
The third ornament is a noble character "is accounted as a jewel among men."
The fourth ornament is trustworthiness with know false witness.
The fifth ornament is love of the truth of any matter.
The sixth ornament is knowledge of the way of righteousness.
Deeper than doodads
But are these ornaments actually objects that can be easily remove like taking off a neckless, rings, or just doodads?
Was there a big pile of ornaments left in the desert somewhere?
Did they hide them away and only took them out when the LORD could not see them?
Or is the word referring to something so deep that its true meaning has been buried or suppressed through centuries of sophistry?
We know that some how the removal of these ornaments actually has something to do with the "evil tidings" that they "art a stiffnecked people".
And we should know that a stiffed[13] neck[14] people are a "hard, cruel, severe," (and even) obstinate" people.
Why does the mind of the people keep going back to Egypt and the ways of Egypt that brought them into bondage in the first place?
Because their minds were accustomed to being a "hard, cruel, severe," (and even) obstinate" people.
This is because when they sat and ate at the flesh pots of Egypt they grew accustomed to the social safety net provided by Pharaoh. Several times they wanted to return because they were so long in the bondage of Egypt.
That system in the beginng should have been for their welfare but it was a snare and a trap[15] and Paul agreed.[16]
It was the social safety net of the Pharaoh that had been the instrument of their captivity.[17]
The problem with these systems has been known throughout history because the infect the heart and mind of the people as they kill the love of care for one another in the masses. They all draw the people away from the heart of God and degenerate the character of the people who become accustomed to the benefits through the rule of force.
The Israelites did receive these benefits from Pharaoh which were 'the dainties' of rulers which the Bible says are deceitful meats.[18]
Danger of a consuming fire
There is talk of a consuming fire[19] if the people do not put off the ornaments of their character and reconsecrate their hearts so that they have put down the patterns of a "hard, cruel, severe," (and even) obstinate" mind that turns the neck of the people back to Egypt.
It is the hardness of their hearts and the habits of Egypt that has become the ornaments of their soul that they must put down. To even come near the power of God would be more than hot coals upon their head. It would be like the consuming fire that Jesus warned us about.
Looking at the word
We know that Leaven is not just yeast, And that a kidney is not just an organ and that liver can mean honor or fatten. Then what is an ornament?
But the letters AyinDelatYod (עֲדִי) may mean ornament but is that what Moses means in the text?
The Hebrew text of Exodus 33 shows ‘eḏyām (עֶדְיָ֖ם) AyinDelatYodMem which only appears once.
Is that what Moses is trying to say or share with those who would read his writings through the ages?
- ע Ayin also U. Divine Providence "eye" or "fountain" of five states of kindness or severity. AlefYodNun or nothingness as opposed to AlefShin something [eye, watch] (Numeric value: 70)
- ד Dalet Selflessness – Charity, back and forth or through a door or pathway, to enter like a fish (Numeric value: 4)
- י Yod The Infinite Point of essential good. Divine spark hidden in the ט Tet. Spark of spirit. [closed hand... Deed, work, to make] (Numeric value: 10)
- מ ם Mem Fountain of water, a flow, a fountain of the Divine Wisdom [massive, overpower chaos] (Numeric value: 40)
What about other words with the same roots?
The word witness (עֵד)[20] is in the word ornaments. People might put an ornament on to give a testimony or a witness about themselves or make themselves appear a certain way. But what makes the real person is the character and virtue in their heart and mind. Gor is not a respecter of persons nor their jewelry.
Other words like prepositions or Hebrew words like ad(עֵד)[21] meaning ever all have the AyinDelat combination. But also other words include this combination such as words translated prey in the sense of booty.
It is what they have given a witness of by their deeds[22] or lack of charity in your congregations.
Is this like the word for Leaven which also means cruelty?
So if the ornaments doodads are not what the LORD is concerned about but the hard hearts of these stiffnecked people what is it they need to do?
The concern of the LORD
What is LORD really concerned about?
In this chapter their is a great deal about Moses approaching the LORD. Other than taking his shoes off it seems to be the heart of Moses that allows him to approach the LORD not his costume.
Many then and many today may not want to know because their minds have been deceived and they live in darkness.[23]
The people are warned if danger by Moses and Jesus if they do not get their charity righteous.
We know now that the altars were merely a system of charity that were meant to strengthen the individual and to create the social bonds of a free society through the perfect law of liberty so that they do not need to bind themselves together with the bands of contracts and constitutions and rulers who exercise authority of the common purse of socialism.
Is this danger of a consuming fire have any thing to do with the danger of hell fire and the raca[24] Jesus mentions?[25]
Is it the same as the "evil tidings, they mourned" and and the ornaments they need to discard before they approach the altar of God?
If the ornaments are the about anger toward others which may include envy and jealousy and a lack of forgiveness then how does a raca[24] and fool take these "ornaments" and put them off?[25]
- ↑ 03615 כָּלָה kalah [kaw-law’] a primitive root; v; [BDB-477a] [{See TWOT on 982 }] [{See TWOT on 983 }] [{See TWOT on 984 }] AV-consume 57, end 44, finish 20, fail 18, accomplish 12, done 9, spend 8, ended 7, determined 4, away 3, fulfil 3, fainteth 2, destroy 2, left 2, waste 2, misc 13; 206
- 1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
- 1a) (Qal)
- 1a1) to be complete, be at an end
- 1a2) to be completed, be finished
- 1a3) to be accomplished, be fulfilled
- 1a4) to be determined, be plotted (bad sense)
- 1a5) to be spent, be used up
- 1a6) to waste away, be exhausted, fail
- 1a7) to come to an end, vanish, perish, be destroyed
- 1b) (Piel)
- 1b1) to complete, bring to an end, finish
- 1b2) to complete (a period of time)
- 1b3) to finish (doing a thing)
- 1b4) to make an end, end
- 1b5) to accomplish, fulfil, bring to pass
- 1b6) to accomplish, determine (in thought)
- 1b7) to put an end to, cause to cease
- 1b8) to cause to fail, exhaust, use up, spend
- 1b9) to destroy, exterminate
- 1c) (Pual) to be finished, be ended, be completed
- 1a) (Qal)
- 1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
- ↑ 07281 רֶגַע rega‘ [reh’-gah] from 07280 a wink (of the eyes), i.e. a very short space of time; n m/adv; [BDB-921a] [{See TWOT on 2116 @@ "2116a" }] AV-moment 18, instant 2, space 1, suddenly 1; 22
- n m
- 1) a moment
- adv
- 2) for a moment, at one moment … at another moment
- with prep
- 3) in a moment
- ↑ 05337 נָצַל natsal [naw-tsal’] a primitive root; v; [BDB-664b] [{See TWOT on 1404 }] AV-deliver 179, recover 5, rid 3, escape 2, rescue 2, spoil 2, at all 2, take out 2, misc 16; 213
- 1) to snatch away, deliver, rescue, save, strip, plunder
- 1a) (Niphal)
- 1a1) to tear oneself away, deliver oneself
- 1a2) to be torn out or away, be delivered
- 1b) (Piel)
- 1b1) to strip off, spoil
- 1b2) to deliver
- 1c) (Hiphil)
- 1c1) to take away, snatch away
- 1c2) to rescue, recover
- 1c3) to deliver (from enemies or troubles or death)
- 1c4) to deliver from sin and guilt
- 1d) (Hophal) to be plucked out
- 1e) (Hithpael) to strip oneself
- 1a) (Niphal)
- 1) to snatch away, deliver, rescue, save, strip, plunder
- ↑ 4.0 4.1 07592 שָׁאַל sha’al [shaw-al’] ShinAlefLamed or שׁאל sha’el [shaw-ale’]a primitive root ShinAlefLamed; v; [BDB-981a] [{See TWOT on 2303 }] AV-ask 94, enquire 22, desire 9, require 7, borrow 6, salute 4, demand 4, lent 4, request 3, earnestly 2, beg 2, misc 16; 173
- 1) to ask, enquire, borrow, beg
- 1a) (Qal)
- 1a1) to ask, ask for
- 1a2) to ask (as a favour), borrow
- 1a3) to enquire, enquire of
- 1a4) to enquire of, consult (of deity, oracle)
- 1a5) to seek
- 1b) (Niphal) to ask for oneself, ask leave of absence
- 1c) (Piel)
- 1c1) to enquire, enquire carefully
- 1c2) to beg, practise beggary
- 1d) (Hiphil)
- 1d1) to be given on request
- 1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) : grant or make over to
- 1a) (Qal)
- ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
- א Alef Father-Son- begin- The Paradox: God and Man - (ox bull) [strength, leader, first] (Numeric value: 1)
- ל Lamed means Aspiration of the Heart or to learn or even direct like a shepherd. It has to do with what the Hand produces, [hand is די YodDalet] or directs with staff, whip... like the tongue may direct. (Numeric value: 30)
- see Exodus 3:22 wəšā’ălāh (VavShinAlefLamedHey(וְשָׁאֲלָ֨ה)).
- see Exodus 11:2 wəyiš’ălū (VavYodShinAlefLamedVav(וְיִשְׁאֲל֞וּ))
- 1) to ask, enquire, borrow, beg
- ↑ 5.0 5.1 03627 כְּלִי këliy [kel-ee’] from 03615 consume; n m; [BDB-479a] [{See TWOT on 982 @@ "982g" }] AV-vessel 166, instrument 39, weapon 21, jewel 21, armourbearer + 05375 18, stuff 14, thing 11, armour 10, furniture 7, carriage 3, bag 2, misc 13; 325
- 1) article, vessel, implement, utensil
- 1a) article, object (general)
- 1b) utensil, implement, apparatus, vessel
- 1b1) implement (of hunting or war)
- 1b2) implement (of music)
- 1b3) implement, tool (of labour)
- 1b4) equipment, yoke (of oxen)
- 1b5) utensils, furniture
- 1c) vessel, receptacle (general)
- 1d) vessels (boats) of paper-reed
- 1) article, vessel, implement, utensil
- ↑ 03701 כֶּסֶף keceph [keh’-sef] from 03700; n m; [BDB-494a] [{See TWOT on 1015 @@ "1015a" }] AV-silver 287, money 112, price 3, silverlings 1; 403
- 1) silver, money
- 1a) silver
- 1a1) as metal
- 1a2) as ornament
- 1a3) as colour
- 1b) money, shekels, talents
- 1a) silver
- 1) silver, money
- ↑ 02091 זָהָב zahab [zaw-hawb’] from an unused root meaning to shimmer; n m; [BDB-262b] [{See TWOT on 529 @@ "529a" }] AV-gold 348, golden 40, fair weather 1; 389
- 1) gold
- 1a) as precious metal
- 1b) as a measure of weight
- 1c) of brilliance, splendour (fig.)
- 1) gold
- ↑ 08071 שִׂמְלָה simlah [sim-law’] perhaps by permutation for the fem. of 05566 (through the idea of a cover assuming the shape of the object beneath); n f; [BDB-971a] [{See TWOT on 2270 @@ "2270a" }] AV-raiment 11, clothes 6, garment 6, apparel 2, cloth 2, clothing 2; 29
- 1) wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
- ↑ 05716 עֲדִי ‘adiy [ad-ee’] from 05710 in the sense of trappings, Greek 78 Αδδι; n m coll; [BDB-725b] [{See TWOT on 1566 @@ "1566a" }] AV-ornament 11, mouth 2, excellent 1; 14
- 1) ornaments
- 1a) ornaments
- 1b) trappings (of horses)
- 1) ornaments
- ↑ 03381 יָרַד yarad [yaw-rad’] a primitive root; v; [BDB-432b] [{See TWOT on 909 }] AV-(come, go, etc) down 340, descend 18, variant 2, fell 2, let 1, abundantly 1, down by 1, indeed 1, put off 1, light off 1, out 1, sank 1, subdued 1, take 1; 380
- 1) to go down, descend, decline, march down, sink down
- 1a) (Qal)
- 1a1) to go or come down
- 1a2) to sink
- 1a3) to be prostrated
- 1a4) to come down (of revelation)
- 1b) (Hiphil)
- 1b1) to bring down
- 1b2) to send down
- 1b3) to take down
- 1b4) to lay prostrate
- 1b5) to let down
- 1c) (Hophal)
- 1c1) to be brought down
- 1c2) to be taken down
- 1a) (Qal)
- 1) to go down, descend, decline, march down, sink down
- ↑ Jamieson-Fausset-Brown Bible Commentary
- ↑ Deuteronomy 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Deuteronomy 30:6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
Jeremiah 4:4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench [it], because of the evil of your doings.
Romans 2:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God. - ↑ 07186 קָשֶׁה qasheh [kaw-sheh’] KufShinHey from 07185 קָשָׁה qashah hardin; adj; [BDB-904b] [{See TWOT on 2085 @@ "2085a" }] AV-stiffnecked + 06203 6, hard 5, roughly 5, cruel 3, grievous 3, sore 2, churlish 1, hardhearted 1, heavy 1, misc 9; 36
- 1) hard, cruel, severe, obstinate
- 1a) hard, difficult
- 1b) severe
- 1c) fierce, intense, vehement
- 1d) stubborn, stiff of neck, stiff-necked
- 1e) rigorous (of battle)
- 1) hard, cruel, severe, obstinate
- ↑ 06203 עֹרֶף ‘oreph [o-ref’] from 06202; n m; [BDB-791a] [{See TWOT on 1700 @@ "1700a" }] AV-neck 17, back 7, stiffnecked + 07186 4, stiffnecked 3, backs + 0310 1, stiffnecked + 07185 1; 33
- 1) neck, back of the neck, back
- 1a) back of the neck
- 1a1) of fleeing foe
- 1a2) of apostasy (fig.)
- 1b) stiff of neck, obstinate (fig.)
- 1a) back of the neck
- 1) neck, back of the neck, back
- ↑ Psalms 69:22 Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.
- ↑ Romans 11:9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
- ↑ Genesis 47:24 And it shall come to pass in the increase, that ye shall give the fifth [part] unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.
- ↑ Psalms 141:4 Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.
- Proverbs 23:3 Be not desirous of his dainties: for they [are] deceitful meat."
- ↑ Deuteronomy 4:24 For the LORD thy God [is] a consuming fire, [even] a jealous God.
- Deuteronomy 4:24 For the LORD thy God [is] a consuming fire, [even] a jealous God.
- Deuteronomy 5:25 Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die.
- Deuteronomy 9:3 Understand therefore this day, that the LORD thy God [is] he which goeth over before thee; [as] a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee.
- Hebrews 12:29 For our God [is] a consuming fire.
- Matthew 5:22 " But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
- ↑ 05707 ^דע^ ‘ed \@ayd\@ contracted from 05749; n m; {See TWOT on 1576 @@ "1576b"} AV-witness 69; 69
- 1) witness
- 1a) witness, testimony, evidence (of things)
- 1b) witness (of people)
- ע Ayin also U. Divine Providence "eye" or "fountain" of five states of kindness or severity. AlefYodNun or nothingness as opposed to AlefShin something [eye, watch] (Numeric value: 70)
- ד Dalet Selflessness – Charity, back and forth or through a door or pathway, to enter like a fish (Numeric value: 4)
- 1) witness
- ↑ 05703 עַד ‘ad [ad] from 05710 ‘adah to pass on,; n m; [BDB-723b] [{See TWOT on 1565 @@ "1565a" }]
AV-ever 41, everlasting 2, end 1, eternity 1, ever + 05769 1, evermore 1, old 1, perpetually 1; 49
- 1) perpetuity, for ever, continuing future
- 1a) ancient (of past time)
- 1b) for ever (of future time)
- 1b1) of continuous existence
- 1c) for ever (of God’s existence)
- 1) perpetuity, for ever, continuing future
- ↑ Luke 11:48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. John 8:41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God.
- ↑ Romans 13:12 The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
- 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
- 1 John 2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.
- ↑ 24.0 24.1 4469 ῥακά rhaka [rhak-ah’] of Aramaic origin, cf. 07386 רֵיק empty; n; TDNT-6:973,983; [{ See TDNT 688 }] AV-Raca 1; 1 (See vanity)
- 1) empty, i.e. a senseless, empty headed man
- 2) a term of reproach used among the Jews in the time of Christ
- ↑ 25.0 25.1 Matthew 5:22 " But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing."