Pig's Song
Old McDonald,
firefly,
Snake,
Fly,
Spider and Fly,
Space horse,
Liberty
Cullens Company
Dog in Hay St.,
Asphalt Goose,
Rooster,
Hatching Chickens,
VW Puppy,
The Cat,
Gila Bomb,
Punxsutawney Phil,
Back to Mars,
Spontaneous Combustion,
Wonderland Soup
Nobody can tell the wheat and tares apart but
the angels.
Wheat and Tares
First affirm our gift and our lot that brings us to fruition the hard way. The greatest evil can produce the greatest good with the intervention of faith. If you want examples consider women in the heritage of Messiah, Tamar, Rahab, Ruth, Bathsheba. Tares are impervious to faith.
Van Gogh. Sheaves of Wheat. 1890.
Caught in our own web somehow wound. It becomes synchronist to realize both our own choosing and something more. A peculiar history in some regard, say enthusiast religion stemming from genuine experience of transcendence, and you start to seek where it leads in the world, then you are going to come up against the beautiful counterfeits that also somehow do you good. Like chaff meant to hold the wheat in place it ripens but the wind it drives away.
Those immersed in the web, seduced from their own identity, is any of this
unbelievable. The believers outnumber the observer, they are willing to
compromise every sense impression out of a desire to do good, whatever good is
to countenance embezzlement, abuse , exploitation, profit taking, rejection.
And the irony is is does them some good. Who knows what doubts and faith
the soul must redeem itself from, what reparation?
We weave a web of choices around us all our lives that condition everything
else that happens one way or another. To hold a child for school until 6
instead of 5 conditions all his relations thereafter in the people he knows. It
is easy to see in a child, what influences are brought or not to bear in their
lives, but not so much in our own, which we cannot see so well, like the
choices we did not make, omitted, obfuscated, feared, compromised.
If we are going to proceed in a grownup fashion with our suffering and engagement with the societies of the world where we live and love, the institutions that both control and benefit us, hold us in place until we are ripen in thought in the only realm that matters, the spirit, then we have to realize these evils are there to form us to a purpose, but it is up to us to do it. It is a struggle every day, as that saying goes, submit yourself to the Lord, resist the devil and he will flee from you. That suggests the repulsive power to evil we become, the danger to it, so ask the question how can we be so formed? How can we become so real that the wind separates the wheat from the chaff, the spirit blows the chaff away? I throw them together into the air in front of a fan, if there is no wind. The wheat has density, mass. Gravity causes it sink, but the chaff has no density, no being in itself and it is carried off. This throwing into the air is how my gracious and great chow chow Blessing would alert me to the quarter size desert tortoises in our lawn in those years when those two seasoned adults I had adopted gave birth to clutches of dozens. They were impossible to see in the grass so Blessing would either pick them up gently and lay them at my feet, or throw them up into the air in play so I would see. She never hurt one. This is no fun process, suffering confinements in the seed head while we grow the choices of discrimination and learning in the refinements of all of us together.
So how are we to speak of the things it is impossible to speak, This Wheatfield with Crows, for which we have no words but the images surround us day and night and we can hardly put them in any order but still they surround us, the travesties, abuses, rejections oppressions galore. And if we do speak them the greater fabric of our lives can come apart, for they were, are things done to us by those we love, who we trust and this trust betrayed proves these souls a traitor to the bonds of love. The answer to this long and short, to these rhinoceroses upon the piano, is we have to bear it, for life makes it so. So look at it and weep, but there is the beginning of bearing one another’s burdens, that deepens in us the compassion for our own sins and forgiveness by bearing another’s. Bu realize the cord pulls another and the whole ball can unravel in a second if we speak the truth, so speak it, let the wind of the mountain blow upon the marsh and dry it up and blow it away, but speak it to the one person you can trust, all you can bear, and leave the rest, the horrid particulars, the step by step silent. And go on. Each morning leave the house before dawn at first light and walk in the bird song and know that everything that has breath praises and join in.
That is the personal response to childhood sufferings. Yes most of it happens to us before we can defend ourselves and then we live the rest of our lives with it buried. So let us give attention to these forces against the child. First they think they are righteous and good. Know that for a fact. They will not admit to less. But that’s what chaff does. It holds the wheat in place, pressing upon it until the wheat throws it off. That is a personal force against the child, every child, everyone who comes into the world, who leaves that situation and cleaves unto its own desire. But there is a social force against the child more, that is the tare. It grows right up beside the wheat, looks just like the wheat. You cannot tell them apart at all easily. We can surmise from Macbeth the chaff will smile and smile and be a villain. We can surmise that every salesman, every NLP practitioner has learned to force and fake empathy upon you to gain your trust to capitalize your soul, merchandise your mind. But if we bring it more to home, to teachers, leaders, mothers, fathers, brothers, sisters, senators, neighbors, pastors, you can keep naming them, we can’t tell them apart until they betray us, then we are thrown back into the beginnings of our betrayals. It’s not an easy road. And know this, to confront these is not the way.
There is a pyramid of authority among those leaders who have worked hard to qualify for their position. Scratch the patina and you will find misdoing and deception. That's how they qualify to their superiors. We're not talking about how they qualify to their followers who have a lower standard of delusion. The tares think they’re wheat, the lords think they're sheep, the guilty think they're innocent.
If you mess with those who transform themselves into the apostles of the Messiah they will accuse you, but it wouldn't look that way. Tares among wheat. Wolves among the sheep even to the point where the counterfeit wolf/shepherd lies down with the lamb, what Dante calls the shepherd wolf, a particularly virulent form of tare
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What is the way?
The weeds growing are not simple weeds but close counterfeits. False wheat. “Since the poisonous weeds look so much like wheat, do the weeds know that they are weeds? Do the weeds in Wheatfield with Sheaves 1885 believe themselves to be wheat? And since weeds traditionally rob the soil of nutrients and take aggressive control over garden plot, and since the weeds are often said to “choke” the plants, wouldn’t the aggressiveness of Wheatfield with Lark, 1883 be a sign of weedness rather than wheatness?” Bishop Owles. Roman law prohibited sowing darnel among the wheat of an enemy. Nazis tried to land infected rats off the English coast, airlifted hoof and mouth disease to England, but the Allies counter dropped potato beetles. The field is the world but St. Augustine points out that the invisible distinction between "wheat" and "tares" also runs through the Church: He was in the world and the world was made by him and the world knew him not the parable of the Leaven indicates.
Van Gogh Wheatfields The Wheat Fields is a series of dozens of paintings. In 1876 Van Gogh was assigned a post in Isleworth, England to teach Bible classes and preached in the Methodist church. in southern Belgium where he doctored and ministered to coal miners. He had a six-month trial at a small salary and preached in an old dance hall, established and taught Bible school.
Wheatfield with Sheaves. Van Gogh
In 1885 he described his painting of peasants as the most essential contribution to modern art. The digger and ploughman were also symbols of struggle to reach the Kingdom. Contrast this with Michelangelo who celebrated the heroic men of renown and empire. It takes some getting used to see beings for what they are, not models of excellence, but rulers of the world who in Psalm 149 are fettered with iron, kings bound with chains executed in judgment, which honor all saints have to execute vengeance in song on the powers of the air to the glory of HalleluYah.
However,
the final judgment
will be the "ultimate turning-point when the period of the secret growth
of God's kingdom alongside the continued activity of the evil one will Peasant
Burning Weeds 1883 be brought to an end, "He who has ears to hear,
let him hear," which occurs after biblical passages with a hidden meaning
(see Luke 14:34-35 and Mark 4:1-9).
According to non-literal readings of Jesus's explanation, "the children of the evil one" and Wheatfield with Crows 1890 "the children of the kingdom“ are something else than humans. Origin: the devil sows tares— that is, evil opinions— over and among natural conceptions… those who become conscious that they have received the seeds of the evil one in themselves shall wail and be angry against themselves; for this is the gnashing of teeth.
St. Gregory of Nyssa
“Scripture means by the good seed the corresponding impulses of the soul, each
one of which, if only they are cultured for good, necessarily puts forth the
fruit of virtue within us. But since there has been scattered amongst
these the bad seed of the error of judgment… the seed of anger does not steel
us to be brave, but only arms us to fight with our own people; and the power of
loving deserts its intellectual objects and becomes completely mad for the
immoderate enjoyment of pleasures of sense… Therefore the Husbandman leaves
those bastard seeds within us, not for them always to overwhelm the more
precious crop, but in order that the land itself (for so, in his allegory, he
calls the heart) by its native inherent power, which is that of reasoning, may
wither up the one growth and may render the other fruitful” St Macrina; Van Gogh painted wheat fields: Hidden meanings? Wheat Field with
Crows? Yvonne Korshak analyzes the painting and reveals various
images hidden throughout the canvas. These images include a giant bird filling
the sky, a "cloud presence" and a Gabriel-like trumpeter within the
clouds (shown in the detail at right)
The enemy sows the tares. Jacob have I loved but Esau I have hated written from
beneath, not above, shows how Jacob cheated E and feared him before their
reunion. But Jacob sought in a prayer that E would not kill him and prevent the
promise. Many layered. Brothers, Jacob and angel of Esau, Abel and Cain,
the two Enochs. Perez and Zerah – Judah’s daughter-in-law, Tamar, widowed,
did not want to be childless, wrapping her face in a veil and
disguising herself as a prostitute. She intercepts Judah on the road and
he sleeps with her. The result of their union was Perez and Zerah (Genesis
38:12-30). From Perez would come the family of David (Ruth 4:18-22).
Ephraim and Manasseh –not directly stated that the two sons of Joseph and Asenath were twins, but there is reason to believe they were. First, Genesis mentions they were both born “before the year of famine came” (Genesis 41:50). Second, two conceptions are not mentioned in the text. Third, if they are twins they fit nicely into the pattern seen in the lives of Isaac and Judah: both their younger twins inherited the birthright, just as the younger Ephraim was blessed first by Jacob (Genesis 48:19). Jacob promised that both Ephraim and Manasseh would become patriarchs of a multitude, which began a traditional blessing said in Israel: “God make you as Ephraim and as Manasseh” (Genesis 48:20).
Is the evil in Hawthorne’s Young Goodman Brown satirical or real? The evil in the good. The preaching of strife in Paul. Salvation even in the midst. The pastors say tares are there to practice our tolerance, that maybe they will see who they are. Tare DNA is fixed as wheat and only want to take over, have dominion.
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Gustave Dore |
The tares think they’re wheat, the lords think they're sheep, the guilty think they're innocent. If you mess with those who transform themselves into the apostles of the Messiah they will accuse you, but it wouldn't look that way.
There is a pyramid of authority among those leaders who have worked hard to qualify for their position. Scratch the patina and you will find misdoing and deception. That's how they qualify to their superiors. We're not talking about how they qualify to their followers who have a lower standard of delusion. It is the nature of weeds to be aggressive.
Sheep among wolves. Tares among wheat. The wolf lies down with the lamb is what Dante calls the shepherd wolf.
The weeds growing are not simple weeds but close counterfeits. False wheat. “Since the poisonous weeds look so much like wheat, do the weeds know that they are weeds?
Labels: Bernini, Erik Erikson, Goya, Poe, Van Gogh
The New Israel Deception of Nations
I have engraved you on the palms of my hands, Isaiah 49.16. In the right hand of Him that sat on the throne a scroll...I saw THE LAMB OPEN! O my people, I am going to open your graves and bring you up. Ezekiel 37.11f.
If Chomsky had an angel, or was an angel, it would have to be tied up in words to be a Chomsky. Being the pater nostra of modern linguistics should not suggest he is tied up with the mafia even if he is an ashkenazi and lives in Arizona. I'm a Mennonite and used to live in Philadelphia so does that make me a pacifist? Shall we untie Chomsky like one of those 70th generation angels bound below? Loose Chomsky, who did not keep his first estate in Massachusetts but abandoned to be kept at Mt. Graham, Lucifer telescope above, and below, bound in the back pages, Tartarus. Hardly are those words out when a vast image of angelus mundi covers my sight. None of us are perfect. This is the biological chip in the heel where that angel AI led the nations astray in the great war of the Haywain of the world. That is, thank you, it was in the head, then then it was in the heel, but now the chip is in the pill.
As it says elsewhere in words of utterance and negation, speech and counterfeit are the Haywain plants of the speckled and spotted ficfacts that Chiensky collectivized to one mausefalle for the Strong man to meet up with the beast. That denouement of the untying would be wages of the first "out of the sea" given authority and power by el dragonne One if by land, two if by sea!
The cart of this Haywain drawn by infernals depicted on the right panel battle against beings turned insect that also appear in Bruegel. Bosch’s sheep, apart from Jacob’s at the watering trough, peel branches to breed the Faergrygrum of Chomp's crowd, but need a glossary to comply how little nounlets and verbs prophesy like lambs and little ghostlings mousey down that multiply the days just after Virus hit. Then up Euclidean space and Hamas came to Jacob. He had already wrestled all night with the angel at the ford when there came Hamas Esau, as before. Jacob drove his herds from Paddan-aram to Gilead.
O contrafitio, intaglio, metastophoio to sail the heaven, boat to heaven in this consort, read it tight, and if not right, who knows the nations are not nations at all, but Kiefs and cannabis most intoxicating part, drunk high of their own as if none of the words signify. There's Chomsky's mousetrap to catch the wary, literally true in the denudatory but not conclusively with meaning and Israel not Israel, the northern power a creation of the west intels U.S. and NATO to prevent Russia with Germany connubialing. Surrounding this by hegemony, encroaching borders to turn it into Palestine, Ukraine was the last Russia straw that turned its army into a behemoth. The abstruse. In order to stop U.S. president takeovers Russia's army then dwarfed Europe. Finished with Ukraine, other forces turned Putin pugnacious, against all intention Russia became the northern power made by American neocons, which at the nexus, like the H bomb no weapon ever goes unused, Russia, against the hegemony, made in the USA, just like corona virus, 9/11, JFK, Tonkin Bay and psy op made Nikki pray for troops to come. So Russia is and was not the power, made in DC, baked in Ukraine, served up in Israel.
But since Israel is renegade, tactical murderous adolescent, and its premier both created Hamas as the government of Gaza and divided Israel by changing its laws –changing times and seasons!- so built an impregnable AI surveillance fortress overlooking all that on the anniversary of Yom Kippur '73 and turned it off, in concert with the mamas and the poppas it installed, to foster and to cause the NATO-DC aftermath behemoth of the Russian attack at dawn.
Nouns mean nothing without strings attached. You just don’t know what Isaac thought as his father rapped with a knife over his head, or what Abraham told Sarah about that day,--all you get to know is the beast will come up from the sea. The powers will sweep down and 200 million will go under the valley of Gog. The bones that come to life vs. the bones that take 7 years to dissolve bring about the thing that makes them cease. U.S. made the north, Rothschild made Israel, Soros make USA, DOJ. None was made by the King. They serve as puppets and that is how when we come to breed speckled and smooth sheep of such large multitudes of one and a paucity other this the threshing floor.
Nobody can tell the wheat and tares apart but the angels.
We are the sacrifice: "that same "society"
[that] puts to death or allows to die of hunger and disease tens of millions of
children without any moral or legal tribunal ever being considered competent to
judge such a sacrifice, the sacrifice of others to avoid being sacrificed
oneself" (Gift of Death, 86). This is based on the Abraham/Isaac account
and Kierkegaard's Fear and Trembling for those who follow a path
invisible to others, "once I have within me... a witness that others
cannot see and who is therefore at the same time other than me and more
intimate with me than myself, once there is secrecy and secret witnessing
within me, then what I call God exists, (there is) what I call God in me"
(109). This SECRET WITNESSING K bases on Matthew, "thy Father which seeth
in secret shall reward thee openly," as "the possibility I have
of keeping a secret that is visible from the interior but not from the
exterior". This the terrain where the giving of the gift of death
permeates the New Testament sacrifice referred to in the statement, I die
daily. The paradox of these statements is acknowledged but not resolved. Derrida
says, "the great decisions that must be taken and must be affirmed
are taken and affirmed in this relation to the undecidable itself; at the very
moment at which they are no longer possible, they become possible. These are
the only decisions possible — impossible ones. Thinking of Kierkegaard's
Abraham, the only decision possible is the impossible decision. It is when it
is not possible to know what must be done, when knowledge is not and cannot be
determining, that a decision is possible as such" (Derrida, Points:Interviews,
1995 cited by Bennington, A Moment of Madness, Derrida's Kierkegaard).We
are always brought up against dilemmas where we cannot know for certain the
outcome.
It might be possible to humanize this paradox if we acknowledge
Kierkegaard's meditation on the impossible choice Abraham was confronted with,
to kill his son, all motivated by inward seeing. Indeed Kierkegaard says
Abraham said nothing to Sarah. It is all background narrative (Auerbach http://en.wikipedia.org/wiki/Odysseus... ). Kierkegaard
says that Abraham feigned madness in order to save Isaac's faith. Better to
think his father mad than have his son doubt the Provision of El Shaddhi.
"God, as wholly other, is to
be found everywhere there is something of the wholly other. And since each of
us, everyone else, each other is infinitely other in its absolute singularity,
inaccessible, solitary, transcendent, nonmanifest... then what can be said
about Abraham's relation to God can be said about my reaction to every other
(one) as every (bit) other [tout autre comme tout autre], in particular my
relation to my neighbor or my loved ones who are as inaccessible to me, as
secret and transcendent as Jahweh". (Derrida, 78)
Abraham's fear and trembling
confronts an ultimate duty which transcends conventional morality. General and
absolute responsibility must, according to Derrida's analysis, stand in
opposition. The critique of general convention is furthered by the recognition
that society itself chooses to help one and neglect another, to align with one
and war with another, all the time itself unable to justify its choices to any
other but itself. Had the ram failed to appear before Abraham, he may well have
killed Isaac, an act which society would deem reprehensible and condemn accordingly.
And yet, Derrida points out,
"the smooth functioning of
such a society, the monotonous complacency of its discourses on morality,
politics, and the law, and the exercise of its rights, are in no way impaired
by the fact that, because of the structure of the laws of the market that
society has instituted and controls, because of the mechanisms of external debt
and other similar inequities, that same "society" puts to death or
allows to die of hunger and disease tens of millions of children without any
moral or legal tribunal ever being considered competent to judge such a
sacrifice, the sacrifice of others to avoid being sacrificed oneself".
(86)
Such social order, Derrida
asserts, is founded upon a bottomless chaos which will inevitably reveal
itself as such to those who now depend so heavily upon it. As an
alternative to such economies of markets and debt, Derrida points to a truth he
finds embedded in the Abraham narrative. In the moment Abraham embraced the
paradox and submitted to absolute duty (and thereby transcended and
transgressed general duty) God returned his son Isaac and thus revealed that
the paradox itself yields a reward.
To uncover what such an
economy might mean, and find the key in the thrice repeated promise Derrida
takes up Matthew, "thy Father which seeth in secret shall reward
thee". After delineating the invisible, spiritual nature of the reward in
opposition to its being earthly, Derrida turns to the meaning of "seeing
in secret...the clarity of divine lucidity [that] penetrates everything yet
keeps within itself the most secret of secrets" (108). He proposes an
understanding of God as "the name of the possibility I have of keeping
a secret that is visible from the interior but not from the exterior."
But Derrida is not in the hot tub
in faith, he is spinning in a darkness upon the face of the waters. "Once
I have within me... a witness that others cannot see and who is therefore at
the same time other than me and more intimate with me than myself, once there
is secrecy and secret witnessing within me, then what I call God exists, (there
is) what I call God in me, (it happens that) I call myself God. God is in
me, he is the absolute "me" or "self"... And he is made
manifest... when there appears the desire and power to render absolutely
invisible and to constitute within oneself a witness of that
invisibility". (109) You can call yourself a god or a man. A therefore A.
http://www.quodlibet.net/gift.shtml
God replaced with the incorporeal individual transfers the origin of
responsibility from an dreadful encounter with the transcendent mysterium
to an indiscernible (secret) encounter with the invisible within oneself. But
the Father is not a mysterium to those who know Him, whose minds are stayed on
Him, who trust in Him. But I don't have to understand his providing
From
the moment of divisibility and the
undecidable the decision that would be taken on
the border of the undecidable would not be a decision. The gravest decision
(how philosophers and critics overwrite) — the Wager, the Sacrifice of Isaac — the
great decisions that must be taken and must be affirmed are taken and affirmed
in this relation to the undecidable itself. Shall I fight in the Resistance
or take care of my mother? Sartre. These are the only decisions possible —
impossible ones. It is when it is not possible to know what must be done, when
knowledge is not and cannot be determining that a decision is possible as
such." This is better at least than watching TV. (Derrida,
Points:Interviews, 1995 cited by Bennington, A Moment of Madness, Derrida's
Kierkagaard,
The Angel of History
It just happens, that’s all. Hester Panin is a call preceding others. Gershom Scholem acquired the celebrated Angel Novus of Paul Klee after Walter Benjamin acquired it in Munich in 1920. The painting and the time were precursors of Hitler and events to follow that would fully allow the ruling ORCapoi, to disperse and permeate the world given over to Baal as the ritual ideal. Dostoevsky’s Europe in 1863 was “a kind of biblical scene from Babylon, prophecy from the Apocalypse fulfilled before your eyes. You feel it would require a great deal of eternal spiritual resistance and repudiation not to surrender, not to succumb to the impression, not to bow down to fact and not to idolize Baal, that is, not to accept what exists as your ideal” (Winter Notes on Summer Impressions).
To add somewhat to the Midrash commentary about the Touch Jacob received in his encounter with the angel at the ford, was it at the place where the testes descend, an inguanal hernia affecting the life of his last son Benjamin, born after Jacob’s wrestling, “little Benjamin, with their ruler, the princes of Judah” (Psalm 68.27), and in some sense thereafter affecting all Benjamins? And in the grace of metaphor, all history. In taking the annihilation of Benjamin as the annihilation of history,
It may be said we are used to the annihilation of history in the opposing points of view as to who writes it and what selective facts are brought to bear, so that there can never be a confidence that any of it is true. Hearing the judgment of earth becomes a sales pitch for products of the apocalypse and end times, endless advice on podcasts, but there is a judgment of heaven. The stars fall, and angels. Do not forget that angels are guardians of Ishmael and Esau, begetters of oppositions: Abel/Cain, Isaac/Ishmael, Jacob /Esau, which angels compare with a picture preserved in Jerusalem where “the doubleness and duplicity out of which Jacob must emerge…as a divinely inflicted bruise replaces a flaw of character” [Hartman. The Third Pillar. 26, 23]. “The one whom God makes straight, as opposed to the one whom God makes to limp” (22).]
Walter Benjamin takes a touch from his new angel Angel Novus of Paul Klee in this Midrash, the Angelus Novus of Paul Klee, asking many of the same questions of Jacob’s wrestling, concepts of political theology, understanding history messianically more pressing now than ever. Identical, not identical, new name or old, audible / inaudible, like the secrets of archetypal form, the changing mask of the Angelus Novus (1920) worn over the face and words of Walter Benjamin, Gershom Scholem, Roland Barthes, Geoffrey Hartman, are influenced by Jacob’s angel at a remove.
Scholem says, “Benjamin interrupted the angel from the singing of his hymn” and prevented his passing away. When the angel stops singing history stops. Such hymns are figments of religion, as if the second Benjamin would lock the angel in a picture on the wall in his room and say, I will not let thee go unless thou bless me, and sat down under it to wait his unending change like some form of a Dorian Grey.
Walter Benjamin’s angel stands “between past and future and causes him to journey back” says Scholem (232), turning the angel of history, whose fourteenth thesis is, Origin is the Goal, into a storm that blows him back. He was headed out into a sonar cosmic sea, not walking, blowing out where he gets to see the implosion of Troy and the rose and the snake which appear as history to the observer, one great catastrophe after another, wreck on wreckage, while beneath, where a man in rowboat rows on a dark sea, at the bottom of a rectangle of storm clouds swirled with twisted faces, a figure of light, a man, tears that storm down the middle, rends the curtain of the heaven. Supercharged construct of the Babylonian Bohemian Grove-Mammon-Ishtar hordes, the whole is rent. Yeshua! His appearance in history present and past is where eternal life takes shape, but History fails to enter through the gate.
“It is a matter of dispute whether one can speak here–as I am rather inclined to do–of a melancholy, in deep desperate view of history for which the hope that the later might be burst asunder by an act like redemption or revolution continuous to have about it some thing of that leap into transcendence which these theses seem to deny” (Scholem 235). “What prevents the angel? The storm from Paradise? No, the real redemption. Benjamin and Scholem end up transfunctioned by Satan. There is no division of Messiah.
Annihilation of Benjamin
Modern rationalizations of The annihilation of Benjamin of history to
justify the establishment of the monarchy, to disguise atrocities carried out
by the tribe of Judah against Benjamin, don’t account for
the heavy moral of the tale with the distribution of body parts and simple polity
of treating women well. The rape of men by homosexuals, the violation of
the guest host code, the irrational refusal to give up wrong doers, the
escalation of events, the extremes of the battle, the annihilation of Benjamin
and the slaughter of the men of Jabesh Gilead [Giberah,“giberah,” the queen
mother, in 1 Kings 15:13: “He also removed Maacah his mother from [being] queen
mother, because she had made a horrid image as an Asherah; and Asa cut down her
horrid image and burned [it] at the brook Kidron.”] as remedy are all too
extremely narrated and build to a finish. This might show it contrived, or it
might show narrative unity, that much sought after quality in all tales that
prove them authentic, that is, not patch worked by editors.
About 600 survived--Battle of Gibeah was triggered by the concubine of a Levite raped and abused by
members of the Tribe of Benjamin who later died. The Levite
offered his concubine to the mob in his place but found unresponsive on the
doorstep and cut her body into twelve pieces, and sent the pieces throughout
all the territories of the Israelite tribes.
The outraged tribes of Israel sought justice, and asked for the miscreants to be delivered for judgement. The Benjamites refused, so the tribes then sought vengeance, and in the subsequent war, the members of Tribe of Benjamin were systematically killed, including women and children; when Benjamin was nearly 'extinguished', it was decided that the tribe should be allowed to survive, and all the men from another town, Jabesh Gilead, who had refused to take part in the punishment of the Tribe of Benjamin, were killed, so that their daughters could be wed to the surviving men of Benjamin.[1][non-primary source needed] The first king of Israel, Saul, was descended from these surviving men.[2] Due to this war, the Tribe of Benjamin was subsequently referred to as "the smallest of all the tribes.
--The Levite travelled to Bethlehem to retrieve her, and for five days her father managed to persuade him to delay their departure.
-- "Apparently the sexual violation of women was considered less shameful than that of men, at least in the eyes of other men. Such an attitude reflects both the social subordination of women and the fact that homosexual rape was viewed as a particularly severe attack on male honor
the men of Israel had sworn an oath at Mizpah, saying, "None of us shall give his daughter to Benjamin as a wife. they found among the inhabitants of Jabesh Gilead four hundred young virgins who had not known a man intimately; and they brought them to the camp at Shiloh, which is in the land of Canaan. Then the whole congregation sent word to the children of Benjamin who were at the rock of Rimmon, and announced peace to them. So Benjamin came back at that time, and they gave them the women whom they had saved alive of the women of Jabesh Gilead;
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Gibeah, Gustave Dore |
Judges is a handbook, a code and a prophecy in allegory and symbol of
what the world has become. Everyone does what is right in his own eyes, but
more subtly, where knives and body parts and tent pegs are replaced by
legislatures and secret spy networks a la George Webb and Co.
If the people could hardly pass one generation without falling into idolatry
that proves what A. Cohen says, these religions were fascinating and
degrading. Solomon proved it when he managed altars to Chemosh, Molech, Milcom
and Ashtoreth (I Kings 11, 5,7). Over the top he just could not get enough
woman, lust or their gods. The genome saved him because had it not been for
David he would have been dead, but face it, David sowed Solomon's seed on the
rooftop. The morale must be stay in obscurity to be happy. Suffer as a
commoner. Otherwise die in the flesh.
The narrative is intentional not happenstance. It has symmetry and
repetition. It has many striking phrases, and set pieces, as for example:
-thumbs and big toes cut off 1.7
-the children of Benjamin did not drive them out 1.21
-an angel of Yahweh...said...you shall make no league with the inhabitants.
2.1-2
-Joshua died at 110. 2.8 and then the children of Israel, served Baalim. 2.11,
Baal, Ashtaroth.
-nations left to teach them war 3.2
-Ehud a Benjaminite was left handed 3.15
-he could not draw the dagger out 3.22
-surely he covers his feet. 3.24 [has intercourse]
-Sisera had 900 chariots of iron 4.14
-she gave him milk and covered him 4.19. drugged
-fastened the nail in his temples to the ground 4.21
-- DEBORAH'S SONG:::4.14-5.31
the mountains melted 5.5
-speak ye that ride on white asses 5.10
-lead captivity captive 5.12
-Yahweh made me have dominion over the mighty 5.13
-they handle the pen of the writer 5.14
-the stars in their courses fought against Sisera...horse-hoofs broken by the
princing of their mighty ones. 5.20,22
-of Sisera, she put her hand to the nail! She smote off his head when she had
pierced through his temples. 5.26
-the mother of Sisera looked out a window...5.28-30.
-Midianites ate the earth bare 6.4
So to enumerate:
1. Who did or did not drive who. wherein Benjamin fails and sums up the whole
book. These are kings with thumbs and great toes cut off, but Caleb was the
only one to so do, the others compromised with the nations.
2. his make no league with the inhabitants rejected they did take up their
Baalim and Ashtaroth and corrupted themselves. The nations left to prove their
strength became their corruption and sacred poles.
3. so they served Eglon king of Moab until Ehud sunk his knife in that fat gut.
4. 4--5.Then came Deborah who shepherded Barak against Sisera who has ten
tpeged by Jael, which celebration in two parts produced the notable
'horse hoofs broken by the means of the prancing, the prancing of their mighty
ones 5.22
5. 6-8 Gideon with his various fleeces and altar busters, and lapping warriors
and lights in the bushes, ear rings and camel chains.
6. 9- then Abimelech and the parable of the trees, the olive and fig and vine
and bramble, hence fire out of Abimelech until finally he is killed by a
woman throwing a mill stone on his head--another female. with Jael and Deborah.
7. then Jephthah the gileadite with the famous word test, shibboleth 12.6
8. 13-16 then Manoah and Samson
9. ending pretty much with the Levite who buys a priest and the concubine
annihilation of Benjamin.
I sought to be immersed over the top of the head, but
already had felt the urgency of these authors for half a century. Luke, the
Holy Spirit, the apostles, David, Joel embed in one another. Luke puts it that
"the Holy Spirit by the mouth of David spoke before concerning... (1.16),
just as Peter (2.16f) says, "this is of that which was spoken by the
prophet Joel: "and it shall come to pass in the last days...." Three
times Acts 1 says Jesus was "taken up,' first by Luke, then by the angel,
then by Peter (9, 11, 22), and just to round out the marvels, the appearance of
tongues of fire that "rested" on them as if they were logs (cloven
tongues because that is nature of flame), produced languages of all nations
though they only spoke as Galileans.
But reading this more literally, to be immersed in the name of Yahshua the
Messiah has an inward sense of being buried in a word, in the letters of a word
and the sound, so the literary sense of embedding is an active one. Immersed,
buried in a word, is baptism in the outer sense, but often reduced to
"sprinkled." That is, the name in the outer sense was changed into
water, but the internal sense didn't go away, so the letters poured over them,
the sound filled their mind and ears until they were embedded letters
themselves. So baptized they were renamed. Sinking into the word they become
words themselves. In preparation for our wearing the Word as a living scroll
within, literal handwritten and bound in boxes on the head and hand,
imposed on top of precepts scraped off, retold over centuries, retold in the
night, we ourselves are of the Word that underlies and surrounds what is said,
a coat to give away that transfers by the will, which you're going to say
you've been praying all these years to have. Water was the outer but the sound
and the word were the inner. From there, command the storm.
These texts and their experience are much diluted in the sprinklings, speakings
and forced shouts that convince nobody of power but everybody of desperation to
get money from the anointing.
Just as Luke amplifies and dwells on the first embedding from David concerning
Judah, Peter cites Joel at length so that we see the tongues, the taking up,
the prophecies as invocations of the last days, especially wonders in heaven,
signs in the earth, but further then, addressing every modern fear of the 21st
century, "blood and fire, pillars of smoke: the sun shall be turned into
darkness and the moon into blood" and note this is before "the
great and terrible day of Yahweh shall come (2.20). [Then and now] "it
shall come to pass that whoever calls on the Name of Yahweh shall be
saved." This calling must be also the immersion.
Luke, Peter, John, Paul never stop citing precedents, signs and symbols in the
prophets. David, already detailed about Judas from Psalm 69.25 and 109.8,
witnesses again from that most profound dialogue in heaven before the world
began of Psalm 16 (Acts 2.25) Jesus' resurrection in full (16.8-11), and
then explains how his body should not decay. This is big time and has inspired
the Singularists toward their corruption, for they can not imitate Jesus as
much as they try.
The very full explanation of the reference in Psalms 16 and in Joel of the last
days combine to immerse us utterly in the embedding that takes place in
ourselves as we meditate such writing. That is exactly Peter's point when he
finally cites Psalm 110.1 that "his enemies are made his footstool."
So all told, the taking up, the tongues of fire, the last days Day of the Lord,
the resurrection of Messiah, and the lengthy dwelling upon the Psalms are about
all the first two chapters of Acts attempt. Let it be said that the citation of
the Psalms alone, easily the greatest lyrical and most prophetic writing of the
human and Holy Spirit, make the argument overwhelming to anybody who attends.
Attendez! Attendez!
If you want to be immersed in the Name consider the obstacles and counterfeits
in A Point of View at the bottom of the site.
These are taken from the Secret Writing at the end of HistoPossum
here
Note: What tradition is like the biblical, that criticizes its heroes and
enumerates their faults over and over? That itself seems proof of the
inspiration of scripture.
When the cracks of a thousand faces before the surge, fantastic, and the imperial court, the government of heaven attained its earth again, which did not last long for peace in the midst of war, there were many holes in the skimmer, especially adrenalin relics of this future which speak prophetically to anyone who stakes all upon the throw.
Rewriting Stephern sept 2014
Amid calls on civilization to surrender to what it does not believe The splendid American was singing, “war for one, war for all.” Who can understand the seventy five postwar German years to manufacture American peace? Stephen goes to Weimar a decade before its end and sees "prisoners / Turned massive with their vaults and dark with dark" (Poems, XX), where "all things are naked and opened unto the eyes" except none can see.
I wrote this Oracle
The Globe is the absolute superiority of being.
