Milk and meat: Difference between revisions
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=== Eating milk and meat === | === 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"> | 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">{{seethe}}</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? | 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? | ||
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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." | 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. | If the meaning of these three verses<Ref name="seethe">{{seethe}}</Ref> 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? | Is this verse about our [[cruel]] hearts and our treatment of each other rather than merely a concern for the ewe's feelings? | ||
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Or is it about spoiling the ''children of Israel'' by [[excessive compassion]]? | Or is it about spoiling the ''children of Israel'' by [[excessive compassion]]? | ||
What does it have to do | What does it have to do within the context where we find this statement three times<Ref name="seethe">{{seethe}}</Ref> 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> | 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? | Both the boiling a kid in its own mothers milk and the ''[[Milk_and_meat#Promise_of_a_long_life|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? | ||
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. | 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 | If men had not unmoored the meaning intended by Moses they would know these things are about [[excessive compassion]], unbridled [[legal charity]], and the [[welfare state]] greedy for gain which [[degenerates]] the individual and eventually the [[masses]] until the people become [[perfect savages]] and their [[whoredom]] becomes [[tyranny]]. | ||
Both [[leaven]] and the "[[milk and meat|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 delivered from the [[bondage of Egypt]]. Jesus would eventually call the people back to that [[kingdom of God]] and His [[righteousness]] of a [[daily ministration]] of [[Pure Religion]] for their [[redemption]] if they believed. | |||
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== | == ''The Location'' of the Seething quotes == | ||
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Why is the statement about boiling [[Milk and meat|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"''? | Why is the statement about boiling [[Milk and meat|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 repeated the next time Moses mentions | 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 repeated the next time Moses mentions "''seething a kid''".<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 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 34:22 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> | : 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 of the rituals and ceremonies of this [[kingdom of God]] that Moses is trying to teach the people and us by writing the [[Torah]]? | ||
Do we understand those offerings at the [[festival]] and the offerings of the [[firstfruit]]s and the [[altars]] | Do we understand those offerings at the [[festival]] and the offerings of the [[firstfruit]]s and the [[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. Why would | 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. Why would Moses mention this three times<Ref name="seethe">{{seethe}}</Ref> if it were not important? | ||
It is clear that people have a hard time explaining these three quotes since they have such a variety of interpretations. Is there something significant about their immediate textual ''location''? | |||
=== Boiling in the fat === | |||
This quote never mentions boiling meat but actually only a ''young male goat'' translated from גְּדִי gëdiy<Ref name="gëdiy">{{01423}}</Ref> which is from a word meaning "river bank". The word for ''young goat''(גְּדִי) is consistently translated ''kid'' 16 times. | |||
The word ''milk'' that Moses uses is unique to these three appearances only. The word for milk is Chalab (חָלָב)<Ref name="chalab">{{02461}}</Ref> 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 is identical to the word Chaleb (חָלָב)<Ref name="chaleb">{{02459}}</Ref> meaning ''fat''. The words ''milk'' and ''fat'' are often metaphors for ''abundance''. | |||
The word ''seethe'' which can mean ''boil'' is ''bashal'' (בָּשַׁל)<Ref name="bashal">{{01310}}</Ref> but also includes the idea of ''to grow ripe or ripen''. In these three texts only Moses chose to write ''bashal'' as ''ṯəḇaššêl'' (תְבַשֵּׁ֥ל). I the word about boiling or ripening your youth in faith? | |||
=== Heaping confusion upon error === | === Heaping confusion upon error === | ||
Over the centuries numerous rabbis and theologians have tried to explain this verse and have | 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 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? | Have the confused and unmoored the metaphor from its meaning? | ||
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What does it mean to '''Thou shalt not seethe a kid in his mother’s 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? | 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. | 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. | ||
Revision as of 06:39, 22 April 2023
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 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 weakens the poor and degenerates the masses dependent upon a national social safety net of legal charity.
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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 [2] and their Corban was making the word of God to none effect.
Where dud 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".[3]
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 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.[4] 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[3] 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)).[5] 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
Can there be a connection in spirit if not in practice?
Is it not by their deeds and works that we will know them?[6]
A kabbalistic[7] 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.[2]
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[8] 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 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."[9]
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 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 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.
What is the truth about milk and meat
Does this statement by Moses about seething[8] 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?[10]
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?[2]
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[3] 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? [11]
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?
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 about excessive compassion, unbridled legal charity, and the welfare state greedy for gain 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 delivered from the bondage of Egypt. Jesus would eventually call the people back to that kingdom of God and His righteousness of a daily ministration of Pure Religion for their redemption if they believed.
"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.[6] |
| 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."[12] |
| When we see this quote in Deuteronomy 14:21 we might associated with the dietary restrictions[13] |
| 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[14] 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[15] 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.[16] |
| 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 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 in milk found in a unique section of Exodus which started with Moses recording his judgements in Exodus 21 to clarify the justice system[17] 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 [18] 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 firstfruits which is repeated the next time Moses mentions "seething a kid".[19] 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 by writing the Torah?
Do we understand those offerings at the festival and the offerings of the firstfruits and the 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. Why would Moses mention this three times[3] if it were not important?
It is clear that people have a hard time explaining these three quotes since they have such a variety of interpretations. Is there something significant about their immediate textual location?
Boiling in the fat
This quote never mentions boiling meat but actually only a young male goat translated from גְּדִי gëdiy[20] which is from a word meaning "river bank". The word for young goat(גְּדִי) is consistently translated kid 16 times.
The word milk that Moses uses is unique to these three appearances only. The word for milk is Chalab (חָלָב)[21] 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 is identical to the word Chaleb (חָלָב)[22] meaning fat. The words milk and fat are often metaphors for abundance.
The word seethe which can mean boil is bashal (בָּשַׁל)[8] but also includes the idea of to grow ripe or ripen. In these three texts only Moses chose to write bashal as ṯəḇaššêl (תְבַשֵּׁ֥ל). I the word about boiling or ripening your youth in faith?
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 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[23] 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.
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 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 offerings.
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 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[25] 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[26] 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[27] of the poor[28] in his cause[29]."
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[30] was all about and why free bread ruined the people of Rome[31] 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
Footnotes
- ↑ Targum Neofiti and Targum Pseudo-Jonathan
- ↑ 2.0 2.1 2.2 Bread of oppression
- 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.
- 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."
- 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."
- ↑ 3.0 3.1 3.2 3.3 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."
- ↑ Altar, Clay and Stone, Leaven, Sabbath, Breeches, fringe...
- ↑ 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."
- ↑ 6.0 6.1 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.
- ↑ Kabbalah is an esoteric method, discipline and school of thought in Jewish mysticism.
- ↑ 8.0 8.1 8.2 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
- 1d1) to ripen
- 1a) (Qal)
- see Milk and meat.
- 1) to boil, cook, bake, roast, ripen, grow ripe
- ↑ Ellicott's Commentary for English Readers
- ↑ 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.
- ↑
- 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.
- ↑ 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)
- ↑ 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."
- ↑ 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
- 1a) (Qal)
- 1) to eat, devour, burn up, feed
- ↑ 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
- ↑ 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,
- ↑ 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:
- ↑ 05186 נָטָה natah [naw-taw’] NunTetHey a primitive root; v; [BDB-639b] [{See TWOT on 1352 }] AV-stretch out 60, incline 28, turn 16, stretch forth 15, turn aside 13, bow 8, decline 8, pitched 8, bow down 5, turn away 5, spread 5, stretched out still 4, pervert 4, stretch 4, extend 3, wrest 3, outstretched 3, carried aside 2, misc 20; 215
- 1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
- 1a) (Qal)
- 1a1) to stretch out, extend, stretch, offer
- 1a3) to bend, turn, incline
- 1a3a) to turn aside, incline, decline, bend down
- 1a3b) to bend, bow
- 1a3c) to hold out, extend (fig.)
- 1b) (Niphal) to be stretched out
- 1c) (Hiphil)
- 1c1) to stretch out
- 1c2) to spread out
- 1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
- 1a) (Qal)
- נ ן Nun Heir to the Throne, Aramaic fish in the Mem (fish moving in flowing waters) or in the Hebrew the Nun may mean the kingdom with a double Nun suggesting spiritual insight in two realms. [fish moving... Activity life] (Numeric value: 50)
- ט Tet Introversion - The Concealed power of good or paradoxically evil [to twist a snake... wheel To surround (gestation)] (Numeric value: 9)
- ה Hey Expression--Thought, Speech, Action. Manifest seeds of thought and life. [Emphasize, jubilation, window, fence] (Numeric value: 5)
- 1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
- ↑ 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.
- ↑ 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
- ↑ 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)
- 1) milk, sour milk, cheese
- ↑ 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.)";
- 1) fat
- ↑
- 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."
- ↑ 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.
- Psalms 119:108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
- ↑ 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:
- ↑ 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."
- For it is written that the tables of dainties provided by rulers of the world are a snare because they cause the masses to bite one another through government systems of legal charity which are covetous practices which are a form of fornication or adultery where the people are devoured as merchandise, curse children and are "entangled again in the yoke of bondage" with the aid of the false religion of the whore who rides the beast.
- ↑ 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)
- 1a1) to swell
- 1b) (Niphal) to be honoured
- 1c) (Hithpael) to honour oneself, claim honour
- 1a) (Qal)
- TavHeyDaletReish ṯehdar "You shall show partiality"
- 1) to honour, adorn, glorify, be high
- ↑ 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
- ↑ 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
- 1) strife, controversy, dispute
- ↑ 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.
- ↑ "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.)