Notes for
Is There a Creator Who Cares About You?

Chapter 8:  The Creator Reveals Himself—To Our Benefit!

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C8 Pronunciation (þþ 120–143):

WORD	PAGE	NW TRANSLATION	PHONETIC PRONUNCIATION(S)
Abishalom	140	A·bish'a·lom	uh-bish'uh-luhm
Adaiah	140	A·dai'ah	ay-die'uh
annihilate	136		uh-nie'uh-layt
aeon	125		ee'uhn, ee'ahn
archaeologist	132		ahr-kee-ah'luh-jist
Akira	127		uh-kee'tuh, ah-
Ashtoreth	133	Ash'to·reth	ash'tuh-reth
Baal	133	Ba'al	bay'uhl
Baal-zephon	125	Ba'al-ze'phon	bay-uhl-zee'fon
Bathsheba / Bath-sheba	137	Bath-she'ba	bath-shee'buh
Beer-sheba	123	Be'er-sheba	bee'-uhr-shee'buh, bir-shee'-, ber-, buhr-
bibliology	127
Bozkath	140	Boz'kath	boz'kath
Bultmann	126		bult'mahn
demigod	121		de-mee'gahd
diamagnetic	126		die-uh-mag-ne'tik
Ephraim	140	E'phra·im	ee'fray-im
Japheth	140	Ja'pheth	jay'fith, -fuhth
Jedidah	140	Je·di'dah	ji-die'duh
Jehoshaphat	140	Je·hosh'a·phat	jee-hosh'uh-fat
Kyoto	127		kyoh'toh
Maacah	140	Ma'a·cah	may'uh-kuh
Maaseiah	141	Ma·a·sei'ah	may-uh-see'yah
Manasseh	140	Ma·nas'seh	muh-na'suh, -nas'uh
Migdol	125		mig'dol
mythologies	121		mi-thah'luh-jees
peninsula	120		puh-nint'suh-luh, puh-nin'-, -shuh-luh, -sluh
Pharaoh	123	Phar'aoh	fer'oh, fer-oh', fair'oh, fay'roh, fay-roh'
Philistine	138	Phi·lis'tine	fi-lis'teen
phenomenon	126		fi-nah'muh-nahn, -nuhn
Pihahiroth	125	Pi·ha·hi'roth	pie-huh-hie'roth
Rehoboam	139	Re·ho·bo'am	ree-huh-boh'uhm
Ramah	134	Ra'mah	ray'muh
Rephidim	120	Reph'i·dim	ref'i-dim
Rudolf	126		roo'dahlf
Selah	137	Se'lah	see'luh
Sanai	120		sie'nie
theologian	126		thee-uh-loh'juhn
Tiphsah	138	Tiph'sah	tif'suh
Yamada	127		yah'ma-dah

( Pronunciation KEY )

Want a definition to a word? Use the form below to find it on the online dictionary at m-w.com.

C8 þ 120   ¶ 1,2

The compassion for His people is revealed in this instance. Imagine, the creator of the universe, the source of all the massive energy that flows in and through the universe, let alone this little dot in space we call earth, not even a pixel element worth of photograph from 12 billion light years away. This all powerful being took the deliberate action, and made the purposeful statement to the Israelites that He loved them. I don't know about you, but if the most powerful member of even human society made it aware to all around that they cared deeply for me, and went out of their way to do things for me, I would take note of it, even if no one else did. It would be a feeling of appreciation that goes far beyond flattery, especially when you realize that a person in the public eye must make their actions deliberate and purposeful, else the media would skin them alive. Jehovah is not limited by such forces, however, He does not lie, which makes His pronouncements much more meaningful and valuable. Imagine, the Creator can love me, and you. _Wow.

So, did those ancient Israelites appreciate this privledge, this special relationship they had standing before them? Do we today?

C8 þ 120   ¶ 3

Best seller lists for books used to range in the 10's of thousands. Now they can sometimes range in the 100's of thousands. Exceptionally popular books can push a measureable distribution into the double digit millions, and double digit language count. Yet billions of Bibles have been printed and distributed world wide in over 337 languages, and 2,062 languages have translations of at least one book of the Bible (Guinness Book of World Records 1998). Many people have heard of Michaelangelo, Plato, Charlemagne, and many other historical figures. Yet how many of their writings are found in the homes of millions? God's word is rightfully available everywhere, even in locations where it is illegal by man's laws. Bookstores in China are permitted to sell Bibles as long as they were printed at Amity Press in Nanjing, a Chinese government approved printery. Private bookstores often buy Bibles at government-sanctioned churches and resell them mostly to non-Christians interested in knowing more about the Christian faith, purportedly for academic reasons.

C8 þ 121   ¶ 1,2

§

The Flood of Noah's day was such a devastating cataclysm that mankind could never forget it. Over 2,400 years later, Jesus Christ spoke of it as a fact of history. (Matthew 24:37-39) This awesome event left such an indelible impression on the human race that it has become legendary all over the world. In the book Myths of Creation, Philip Freund estimates that over 500 Flood legends are told by more than 250 tribes and peoples. As might be expected, with the passing of many centuries, these legends have been greatly embellished with imaginary events and characters. In all of them, however, some basic similarities can be found.
--The Watchtower 1992, Jan. 15, þ 5, "The Flood in the Legends of the World".

§

Now all the writers of barbarian histories make mention of this flood, and of this ark; among whom is Berosus the Chaldean. For when he is describing the circumstances of the flood, he goes on thus: "It is said there is still some part of this ship in Armenia, at the mountain of the Cordyaeans; and that some people carry off pieces of the bitumen, which they take away, and use chiefly as amulets for the averting of mischiefs." Hieronymus the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas, and a great many more, make mention of the same. Nay, Nicolaus of Damascus, in his ninety-sixth book, hath a particular relation about them; where he speaks thus: "There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This might be the man about whom Moses the legislator of the Jews wrote."
--Antiquities of the Jews, by Flavius Josephus, Book I, Chapter 3, part 6.

When Europeans first reached the Choctaw Indian tribe in what is now Mississippi, they found a flood story that contains many of the familiar marks of the Biblical account, including a prophet who warned the populace of the impending doom. There are many flood accounts around the earth, too numerous to list each account entirely. For example Chinese heritage holds a great flood (greater than the floods that occured often in Chinese rivers and were much contended with) from which were three survivors, one of whom was the Chinese primal ancestor. (Noah had three sons, Genesis 5:32)^Note1 Here's a far from complete list of cultures that have flood stories:

HELLENIC
Apollodorus, Pindar Hellenieus, Megarius story, Aristotle, Plato, Ovid, Athenian legend, Phyrgian legend, Apamea, Dardanus, Samothracian,

EUROPEAN
Icelandic, Welsh, Lithuanian, Transylvania Gypsies, Vogul story, Savoy story,

PERSIAN
Sumeria, Chaldea, Zoroaster.

INDIAN
Satapatha Brahmana, Manu, Sanskrit: Puranas, Matsyu Purana, Bhagavata Purana, Agni Purana, Bilo (C. India), Kamars (C. India), Hos (Bengal), Mundas (Bengal), Santah (Bengal), Lepcha and Tibetan, Singphos, Lushais, Assam, Anals, Assam, Ahoms, Assam, Cashmere (or Kashmir), Karems (Burma), Singphos (Burma) (or Chingpaws), Bahnars (Cochin China), Bannavs (Cochin China), Benna Jakim ( Malay), Kelantan (Malay), Lolos (S. China), Yao story (Yellow River flooding).

PACIFIC
Bataks (Sumatra), Natives of Nias (Sumatra), Natives of Engano (Sumatra), Dyaks of Borneo, Ot-Danoms (Dutch Borneo), Alfoors of Ceram, Natives of Roth (Timor), Natives of East India Island, Natives of Flores Island, Philippine Islanders, Wild tribe of Formosa, Ami (Formosa 3 stories_, Bunun (Formosa), Andaman Islanders, Kurnai, Victoria, Australia, Lake Tyers, Victoria, Australia, Natives of Queensland, Natives of New Guinea, Natives of Mamberano (Dutch New Guinea), Fijians, Natives of Melanesia, Of Polynesia and Micronesia, Tahitian, Leeward Islands (Tahiti), Hawaiian, Hervey Islands (Mangaia), Samoan, Nanumangan (Hudson's island), South Pacific, Maori, Pelew Islanders.

THE AMERICAS
Indians of Brazil, Cape Frio Indians, Coroados (S. Brazil), Caragas (S. Brazil), Ipurina Tribe (Upper Amazon), River Purus Indians, Ivaros (Ecuador), Muratos (Ecuador), Araucas (Chile), Ackwois (British Guiana), Arawaks (British Guiana), Macusis (British Guiana), Orinoco Indians, Chibohas (Bogota), Cararis (Ecuador), Peruvian Indians, Incas, Chiriguanos of Bolivia, Terra del Fuegians, Panama and Nicaragua, Mexican (Codex Chimalpopoea), Michoacau, Popol Nuh story, Huichol Indians (Mexico), Cora Indians (Mexico), Tarahumares (Mexico), Caribs (Antilles), Papagos (Arizona), Pimas (Arizona), Zuni (New Mexieo), Luiseno (California), South River Indians (California), Ashochimi Indians (California), Maidu Indians (California), Jicarilla (Apache), Natchez (Lower Mississippi), Mandan Indians, Cherokee, Delaware Indians, Maitaquais (Canada), Chippewa, Ojibway (Ontario), Blackfeet Indians, Ottawa Indians, Cree Indians, Dogrib and Slave Indians, Hareskin Indians, Tinneh Indians (many stories), Tlingit (NW Coast), Haida (NW Canada), Tsimshian (NW Canada), Bella Coola (Canada), Kwakintl (NW Canada), Lilluet (NW Canada), Thompson (NW Canada), Kootenay (NW Canada), Indians of Washington State, Squamish, Skagit, Cascade Mountain Indians, Nez Perces and Cayuses Indians, Kathlamet Indians (Lower Columbia River), Alaska Eskimos, Tchiglit Eskimos, Central Eskimos.

OTHER
Greenlanders, Africa, Congo area, Basuto tribes, Hawaiian, Masai.

--compiled mostly (but not exclusively) from Folklore in the Old Testament, Sir James G. Frazer (Macmillan, London, 1919)

In the year 1999 an ancient shoreline was discovered, and then in the following year an ancient residence was discovered in the depths of the Black Sea. Some ascribe this to be the source of the 'Noah' flood myth, however given the above (incomplete) list of testimonies, I'd figure that perhaps the opposite is true, that the planetary flood did occur, and this underwater structure and it's resdients were covered in the process. The changed level of the Black Sea had to have been sudden, otherwise if it had risen gradually the organisms associated with higher water depths (less pressure) would have destroyed the wood during the gradual rise.

Note 1: It's also often a recurring subject that the old Chinese character for ship is a pictograph of eight mouths (or people) on a boat, albeit many modern dictionaries simply state "several" instead of "eight", it is a reference the a count of eight that is on display (Note: Insight on the Scriptures, Vol. 1 þ 328). Also, according to The Chinese Heritage by K.C. Wu, at one time in the distant past the ancient Chinese worshipped one "Almighty Lord of Heaven".

C8 þ 121   ¶ 3

Many Bible translations today format the order of the writings as laid out in the original King James Version of 1769 (less the apochrypha). Originally the Jewish religious leaders and scribes organized the Bible books, as well as some early Christian texts preserved the order of the Greek text, in a differently than what is typically presented today. For example, the oldest complete collection of the Hebrew texts is the Leningrad Codex, although the Alexandrinus has only small portions missing. The most oldest complete Christian Greek scriptures are in the Codex Sinaiticus and once again the Alexandrinus is nearly complete as well. The Alexandrinus is the oldest collection on record having named the Christian Greek books, putting the title at the beginning and the ends of each section. The books were historically ordered thusly:

Currently as far as I know the only English version that follows the original format is The Jerusalem Bible by Koren Publishers Jerusalem LTD, although The Original Bible is soon to be released in this format. (I still prefer the word choice of the New World Translation, but these translations also contain interesting notes for an avid Bible Student) What is important, is not the order of the books, nor even the names of the books, as even those have changed over time. But instead it's the content of the Bible message that's important. Some claim to refute it, know it, and even understand it without ever having read it, let alone read it with intent to comprehend it. Don't make that mistake, no matter how busy life gets. The value lost is not worth it.

The term Tanakh is an amoofl developed from the first characters of the Hebrew sections of the Bible: T_orahN_evi'imK_etuvim

C8 þ 121   ¶ 4

The seed prophecy in Genesis chapter 3 was important to the survivors of the flood. While the flood accounts vary, some maintained the drama between mankind and some evil force. In the Choctaw account mentioned in ¶ 1,2 mixed the serpent with the woman, and the evil force was transferred to the raven. However the Chaldean account the drama was between Marduk and Tiamat, a serpent slayed by him (Bel).

Many of the mythologic exploits of Bel were transferred by the priests to Marduk, and thus he became known as the slayer of the serpent Tiamat.

C8 þ 122   ¶ 1,2

With humans, situations such as conflict of interest, ties to family, friends, income, brand loyalty, concern with perceptions of trust or honesty, lack of prudence, insufficient information, shortage of time, limited facilities, inabilities, social expectations, lack of self confidence, lack of funds or other resources, failure to gain respect or to commit, or inappropriate self promotion are just some of the things that limit or impede objective impartiality. Jehovah, as the perfect (2Samuel 22:31) creator (Isaiah 40:28) does not have these limitations, for which we can be more than glad. (James 1:17)

All too often politicians and leaders of various sorts fail to live up to their promises. How many citizens truly expect that an elected official will fulfill their campaign promises? Even if the politician is sincere, their efforts are often blocked or watered down by opposing agenda minded bereaucrats. Even illness and death can become road blocks in this effort. Or how about a business that gives itself a name, such as Honest used cars, Value products, discount pharmeceuticals. While such names may instill hopefulness in the outcome of purchases, the trust put in the names is usually hesitant. This isn't to say that humans cannot live up to their names in some fashion. For example Barnabas, which meant "son of comfort" (Acts 4:36) proved himself as living up to that name on several occasions. Note in Acts 9:25-27 it was Barnabus who comforted Paul when many of the disciples did not believe that he was no longer a tormentor of Chrisitians. And in Acts 11:23, when many became believers in foreign lands, it was Barnabas who was sent out and able to "encourage them all". And in Acts 15:37,38 Barnabas was determined to encourage Mark, who apparently at least at one time was weak in the ministry, even though Paul was dead against it. By the time Paul wrote Colossians 4:10 and 2Timoty 4:11 it became evident that Barnabas's method of providing comfort had prevailed. (Reference Insight on the Scriptures, þ 257, Barnabas) Therefor humans can do a lot to live up to a good name, even making a name for themselves (Luke 23:50; Acts 17:11; Philippians 4:3), but only God is good (Luke 18:19) and can fully live up to His name fully, which He does.

Behold, I am Jehovah, the God of all flesh: is there anything too hard for me?
--Darby Translation

Here is a light-hearted article discussing living up to given names.

C8 þ 122   ¶ 3  to   þ 123   ¶ 1

An excellent method by which this account is really brought to life for young and old is the audiocassette drama entitled, "Jehovah's Name to Be Declared in All the Earth", available through the literature counter at your local Kingdom Hall. While the Hollywood Drama by C.B. DeMille popularized this scriptural event, it contained several errors:

• The Bible shows Pharaoh had the Hebrew babies killed to curb increases in Israelite population, but DeMille's movie says it was to cut off the deliverer Moses while he was a babe.-Ex. 1:9, 10.
• The Bible indicates Moses knew all the time he was a Hebrew, and because he knew he was he killed an Egyptian that was striking one of his Hebrew brothers. He fled from Egypt. But the movie has him exiled because when he is grown it is learned he is a Hebrew and loves the same girl as Pharaoh's son.-Ex. 2:11, 12, 15.
• The Bible first tells of the law to be written on human hearts in the prophet Jeremiah's time, but DeMille runs ahead of God in this by about nine hundred years, having it said to Moses at the burning bush.-Jer. 31:31-33.
• The Bible account shows that the Israelites used God's name Jehovah and that it was specifically discussed with Moses, at Exodus 6:3, but the movie repeatedly refers to God's name being unknown to the Israelites and it never is disclosed in the film.
• The Bible, at Acts 7:23-30, shows that Moses fled Egypt when he was forty years old and was eighty when he returned from Midian. But the movie shows no such passage of time, keeping all the characters involved in love episodes wonderfully youthful, although Moses was allowed to age miraculously all at once, at the burning bush.
• The Bible shows that Moses' enemies in Egypt were dead when he returned, but the movie has his worst enemy sitting on the throne as Pharaoh.-Ex. 4:19.
• The Bible tells of God's determination to bring the tenth plague, the death of the Egyptian first-born. But in the movie this death of the first-born is Pharaoh's idea, he intending to do this to the Israelites, and only then does God turn the tables on him by doing it to the Egyptian first-born.-Ex. 11:1-5.
• The Bible record states that Pharaoh later pursued the Israelites to recover his slave labor, but DeMille says it was because Moses spurned the love of Pharaoh's queen.-Ex. 14:5, 6.
• It may be debatable whether Pharaoh accompanied his troops to the Red Sea or not, but if he did he died there, according to the Bible. But the movie let him survive that watery debacle and return to Egypt.-Ex. 14:28.
• Did Dathan instigate the golden-calf worship at Sinai, and did the earth swallow him and others for that? DeMille says yes, but the Bible says no. Did those calf worshipers die that way at all? No, but by sword and plague. Dathan was not among them, for he and other rebels were swallowed up by the earth at a much later time and for an entirely different sin.-Ex. 32:27, 28, 35; Num. 16:1-3, 12, 25-32.
• Ironically, where DeMille said he would depart from the Bible he actually did not. He said the people danced naked at the worship of the golden calf but he would clothe them; modern translations accurately show they did not dance naked but merely broke loose in unrestraint and unruliness.-Ex. 32:25, NW, RS, AT, Le.

C8 þ 124   ¶ 1

If you observe anyone who defies appropriate authority, it never seems to fail that they hurt themselves more than they accomplish, they overlay appropriate obedience with self-indulgence or efforts toward power that doesn't belong to them. Note the contrast between Han·a·ni'ah, Mish'a·el and Az·a·ri'ah, and Pharaoh. The three Hebrew companions determined in their hearts to do what was right toward the highest authority in the universe, no matter what lower authorities may deem or determine. In this they found an abundance of peace, even if it meant their deaths. (Daniel 3:18) Whereas Pharaoh was proud in his heart (Exodus 7:13) which resulted in his being, not at peace with himself, but instead agitated. (Exodus 10:7)

C8 þ 124   ¶ 2,3

A challenge to authority always demands a response by the authoritarian. In the garden of Eden approrpiate authority was challenged, and a swift and distinct response was required and completed. Even today there is a pervasive atmosphere to challenge all authority. As one promoter of this idea put it, "You should now know that you are, in fact, a sovereign individual. You should also have decided in your own mind that you are free and have decided to live free. You should know that since all law is contract, no law applies to you unless you have personally accepted the contract." Very likely this is the kind of influential thinking that Pharaoh was basing his premise as king of Egypt on, and the societal makeup that supported this only served to make the apparitional status he enjoyed seem more real than it really was. But this did not remove the obligation he was under as a human, whether he was aware of it or not. But Jehovah made him aware ten times, each one offering sufficient evidence to Pharaoh that Jehovah did indeed deserve his attention and respect. And just like seemingly benign situations may have lasting legal implications (such as if you express certain personal information in a public setting you may have waived certain legal rights to your privacy, even in a court of law), then if Jehovah had not responded to Pharaoh's challenge, then it would have been tantamount to waiving some parts of His right as the one and only true soverieng of the universe. And this should never happen, else all righteous justice and love would be in jeopardy. Jehovah had to respond, and He had to respond clearly and distinctly.

C8 þ 125   ¶ 1

I find it interesting that Jehovah had the Israelites led into the wilderness in a direction that went far out of the way to indicate an escape, just as He had Moses state to Pharaoh, such as at Exodus 8:26,27. There were to go to the wildreness to worship Jehovah. Simple enough, but Pharaoh did not appreciate this, in fact was dead against it. (Play on words intended) So, the Israelites were in the wilderness, wandering around rendering the appearance that they were seeking a place to offer sacrifice to Jehovah. And when they stopped, it was not in a position that gave the appearance that they were going toward the land of their ancestors. Yet, out of anger and hard heartedness, Pharaoh took the inititive to charge the peaceful group. (Exodus 14:9,10)

The events described in the last two paragraphs of the book did demonstrate a lesson to Akhenaten, a Pharaoh of Egypt who ruled over 100 years after the Israelites left. He was the first ruler of a nation on record to develop a monotheistic religion, and very well could have gotten the idea from the childhood stories that developed out of the Biblical event. What was interesting was all of the gods of Egypt prior to this were earthly based deities (frogs, cats, water, etc...), but Akhenaten turned the attention not only to a singular God, but skyward, away from the earth, toward Ra, the sun-god. This created quite a controversy in Egypt, especially with the priests, many of whom ended up joining his labor force while he built Tel Al-Amarna (probably for complaining about their change in status), unlike the gifts he bestowed upon those who supported him.

Something I've wondered before was what happened after Pharaoh's first born died on the the Passover evening, and Pharaoh was killed in the sea, "Who reigned Egypt afterward?" It would seem that there was a shortage of male royalty, so a female "king", Hatshepsut, ruled as Pharaoh of Egypt from 1503-1483.

So on a national scale we can see that the exodus of the Jews had a demonstrable impact on Egypt, however it did not lead them to seek more about Jehovah God. No, instead their continued efforts were toward self-will and gain, which resulted in many ancient artifacts to visit and place in museums today, but no peaceful lives for them during their lifetimes.

C8 Box þþ 126,127.

The basis of using magnetism to cause effects on water, or any other traditionally non-magnetic materials is based upon a property known as diamagnetism, a natural opposition to the external influence of the magnetic field. Using this fact anything, whether magnetic or not, can be levitated, whether a frog, pizza, or a glob of water poured out of a pitcher.

Scientists have discovered ways to make magnets out of materials that were once thought impossible for this, such as ceramic and plastic magnets. With so many discoveries in our recent scientific history, can anyone state with certainty that the real 'Moses effect' in Exodus couldn't happen on the basis of some unknown scientific principles? Such a claim would be based on ignorance, even if the ignorance is collective.

"Any sufficiently advanced technology is indistinguishable from magic."
--Arthur C. Clarke's third law. He is the inventor of geosynchronous communications satellites, is an author, TV producer, and professional prognosticator. His second law is:
"The only way of discovering the limits of the possible is to venture a little way past them into the impossible."
and his first law is:
"When a distinguished but elderly scientist states that something is possible he is almost certainly right. When he states that something is impossible, he is very probably wrong."

My apologies for the late update of this page. I suffered from a 'rolling blackout' (the thunder rolled, storm blew, and my lights blacked out). And to think, I don't even live in California or Brazil!

C8 þ 125   ¶ 2

One thing that a person can become aware of while studying the laws given to the Israelites by Jehovah, is that these moral and legal laws are in harmony with the laws found in nature. For example, if human laws in some lands are strictly adhered to, then a person cannot imbibe alcohol until they reach certain ages, such as 21, or 18. While this does give evidence of reducing deaths as a result of driving while intoxicated (and for this reason anyone would be a fool to contest such laws), it is a poor substitute for the proper training of such by parents, which the scriptures hold out even today as the moral instructors of youths. Parents can teach youths the proper use of such, whereas the legal law of many lands today holds it to be forbidden, until 'magically' at a certain age they become "instant experts".

If it were not for the law of Christ, the Law of Moses was and would still be the best legal system on earth. No prisons existed to cost the tax payers millions annually, no parolees stealing, raping, and murdering, no assumed guilt of the citizen (many lands today promise such freedoms, however in practice innocence must be proven at least as much as guilt, if not more so and especially where government revenue is being generated), no faulty assumptions (such as the recent politically instilled fear regarding "cell-phone/car accidents panic" in the U.S., despite the NHSTA's discovery that most accidents are the result of 'rubber necking', or watching what's on the side of the road, and cell phones were the result of less than 1% of accidents), and no politicians who thought with the citizen's money purse. 600 laws then, compared to the thousands upon thousands today, many of which conflict and contradict one another, yet any one of which a citizen can be held accountable to. There can be several different kinds of laws relating to a single activity, with each law pointing to a different result. Some modern examples of this are:

* An internet service provider can be held accountable for a client's obscene materials, however for the service provider to enter a client's files to remove such material can constitute infringement of privacy and/or proprietory materials (despite the fact that many can view it openly, to reach into the source files is the legal implication). For this reason many providers require a signature waver before accepting a client in order to protect themselves from this legal paradox. But then it leaves the client vulnerable to the moral trust of the provider, and in no way removes the paradox that exists on the law books. And the ramificiations abound... because the fact that a legal paradox is allowed to exist at all, leads to precedence toward other more important and impossible paradoxes which may not be so easily gotten around with a waver. [This is not limited to new technology, as a business that prepares food might be required by a goverment agency to have soft floor padding for the benefit of employees that stand for hours, but is also prohibited by a different agency to have the pad as it might be a source of capturing food contaminants] (Leviticus 19:35)

* A person who protects themselves from home invasion (by brutal attack) and in the moment of panic accidentally injure the thief beyond some arbitrarily perceived level of "appropriate restraint", can suddenly find that they are not only being sued by the thief for injuries and loss of income, but may also find themselves fighting to prove their innocence as the one who is the "criminal". (Exodus 22:2)

* Human laws must be so specific so as to dictate the exact details of coverage, that when new technology arrives, or new uses for older materials are devised, then new laws must be made to cover the new subject in order to carry forward the intentions of the older laws. For instance many laws regarding privacy of converstation by telephone are insufficient to cover electronic conversations. So new laws must be added to the many volumes that already exist. (Exodus 12;24)

* A drug (eflornithine) that could help millions in Africa from dying of malaria was not produced for nearly a decade because it wasn't viewed as being profitable, since most malaria deaths are in poor countries, which would have earned too little of a profit. That is, until it was discovered that this drug could remove women's facial hair. Now it is marketable in well to do lands, and therefor profitable, so will be now return to production on the world market. (Exodus 22:29)

* A person of little means might qualify for medical assistance, but only if they give up the low waged job they have, which by itself is insufficient to purchase medical coverage. Yet to lose the job, would result in an inability to pay the basic bills of modern life. (Exodus 23:3)

I could go on, but I'll stop here, the point being made. The fact is, that Jehovah's ways are so far superior to man's, that when He had Jeremiah 10:23, Jeremiah didn't know the half of it yet. I'm sure he agreed with that statement then, but how much more so when he is resurrected and hears reports of what others had to go through in these last days.

Every man has a scheme that does not work.
--Howe's Law

C8 þ 126   ¶ 1

The perfect written software code is a balance between being easily maintainable and the most efficient coverage without losing important information. The comparison between legal codes and software codes is that for each action, there is a truth table process that must be stepped through.
"If this action occurs, then this is the result."
"If two plus two is entered, then the result is four."
"If a crime is committed, then the result is according to the degree of the crime."

Thus the slightly more than 600 laws covered hundreds of years of progress and change in Israel, due to the amazing efficiency and effecting coding of the ancient Jewish laws. Many of the principles are guiding even today, especially for those who honestly and appreciatively study them. What's interesting is that this law code was written once, without further maintenance, and was able to cover many, many years. In contrast, the fact that laws of lands surrounding ancient Israel continually changed indicates that the changes required human laws to keep up, just as today.

C8 þ 128   ¶ 1

The law through Moses not only exposed that all are sinners and in need of redemption, it also guarded them to look to the future, it was a tutor. A tutor, not in the modern sense of the word, but as it was understood by the Galations to whom Paul wrote the letter. A tutor in those days was the one who walked with a student and "was to keep the child from physical or moral harm. (So, too, the old French tuteur and Latin tutor mean, literally, 'a protector or guardian.')". [See Insight on the Scriptures, Vol. 2, þ 1134, "Tutor"] With this promise of a future seed, the Jewish people, both as a culture and a nation, felt a sense of importance to keep track of their family lineage in their looking forward to the promises, which further led them to seek the future fulfillment.

Under the Law a careful record of genealogies was kept. Family integrity was even more greatly emphasized by the matter of ancestral land inheritance. Genealogies were especially important in the family line of Judah and, later on, in the lineage of Judah's descendant David. Because of the promise that the Messiah the King would come through these families, the record of family relationship was zealously guarded. And even though polygamy was not abolished by the Law, the family integrity was protected and its genealogy was kept intact by strict laws governing polygamy. In no way was looseness or promiscuity legally tolerated. Sons born of polygamy or concubinage were legitimate, full-fledged sons of the father.
--Insight on the Scriptures, Vol. 1, þ 808 "Family"

C8 þ 128   ¶ 2

It's interesting that in most lands, a contract is legally binding only if "a promise is exchanged for adequate consideration". In other words, both parties will benefit somehow. Well, in the case of Jehovah's covenant with the Israelites, only the nation of Israel would benefit, not Jehovah, except in satisfaction to know that a peoples were able to benefit themselves. (Proverbs 27:11; Isaiah 48:17) In most cases "the personal satisfaction the grantor of the promise may receive from the act of giving is normally not considered adequate consideration". This would further make it seem like in a legal sense that this covenant between Jehovah and the nation of Israel would not be binding. However, in some limtited occasions, such one sided contracts are upheld as binding and enforceable "if one party has relied on the assurances of the other party." And in this, Jehovah did give the nation proper opportunity to accept or reject the contract before acceptance of it(Exodus 19:8), and He did rely upon them to keep their promise (Exodus 19:6), thus this contract, even under typical human law, would be held as legally binding and enforceable. And just as a legal contract may have broad implications not only to many peoples, but also through time, this one does too, only more than all others, save two.

I've heard some wonder, "Why Abraham's seed? Why was the nation of Israel selected?" because of the many, many failures in their recorded history, constantly forgetting Jehovah, then remembering Him and returning to His good graces, only to stray once again. This would indeed seem an odd choice in this simple perspective, however, it must be remembered that they had 'stiff necks' (Deuteronomy 9:6; Hebrew [kaw-sheh, dense/grievous/obstinate) combined with [oreph, nape of neck stiff/break]) which could have been to their benefit as much as it was to their detriment. It was in a large part because of their steadfastness that God's word has been preserved alive until today. (John 4:22) And just as with the many clouds of witnesses to God (Hebrews 11:4-12:1) had proven that stubborn steadfastness for what is right and proper (James 4:7) can leave a person with a hopeful future, those who did waffle in their dedication to God in stiff-neckedness had the opportunity to follow the proper example of the faithful before them. (Ezra 4:3) So the prospect before them was, who would they choose to irritate with their stiff necks, Jehovah or the wicked one? (Deuteronomy 11:26-28)

C8 Picture þ 129

The Insight on the Scriptures has the following description of a similar photograph on the bottom left of the inside front cover in volume 1 (it is also a wider field):

View from the north toward traditional site of Mount Sinai, with the Plain of er-Raha in the foreground. Ras Safsafa is left center in the background and Jebel Musa is beyond it

Historical events at Mount Sinai (Horeb):
• At Horeb, Jehovah's angel appeared to Moses in the midst of the burning thornbush, commissioning him to lead Israel out of Egypt. (Ex 3:1-15)
• The manifestation of Jehovah's glory in fire at the giving of the Law to Israel caused Mount Sinai to smoke.-Ex 19:18; 24:17.
• The Ten Words [`ase'reth had·deva·rim'] were first orally given at Mount Sinai by the angel of Jehovah. (Ex 20:1; 31:18; De 5:22; 9:10; Ac 7:38, 53; see also Ga 3:19; Heb 2:2.) Moses then ascended the mountain to receive the Ten Words in written form on two stone tablets, along with other commandments and instructions.
• The nation's first census was taken in the wilderness of Sinai in 1512 B.C.E., the second year of their coming out of Egypt, at which time they had their descent acknowledged 'as regards their families in the house of their fathers.' (Nu 1:1, 18; see also Nu 3.)
• At Mount Sinai, Jehovah invites the nation to enter into covenant relationship with him; they voluntarily agree; Jehovah gives fear-inspiring display of his glory
• AT Jehovah's direction, the tabernacle was first set up in 1512 B.C.E. in the wilderness at Mount Sinai. It was the center for true worship for Israel; it was also at the center of the Israelite camp. The apostle Paul explains that the tabernacle was a prophetic illustration of 'the greater and more perfect tent,' God's great place of worship.-Heb 9:9, 11.
• Thereupon, at Jehovah's direction, Moses, accompanied by some of the older men of Israel, went to a rock in Horeb, evidently the mountainous region of Horeb, and struck the rock with his rod. Water miraculously began issuing forth from this rock. (Ex 17:1-6; compare Ps 105:41.)
• Nevertheless, Elijah grew fearful when he learned that Queen Jezebel was plotting to kill him. He fled some 150 km (95 mi) to Beer-sheba and then traveled another 300 km (190 mi) to Mount Sinai. Jehovah did not reject Elijah for his temporary lapse of courage but assured him that there was further prophetic work for him to do.-1Ki 19:1-18.
• Stephen spoke of the Law given to Moses on Mount Sinai as 'living sacred pronouncements.' (Ac 7:38)
• At Hebrews 12:18-24 the apostle Paul contrasts the experience of the Israelites at the earthly Mount Sinai with that of the Christians who have 'approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels, in general assembly, and the congregation of the firstborn who have been enrolled in the heavens.'
• Mount Sinai is also the place from which Mahomet Mohammed (a Muslim prophet) ascended into Heaven in 632 C.E. (Although Muslims hold the nearby Jebel Musa [7,500 ft.], which is Arabic for "Mountain of Moses" as the location for Mount Sinai)
• St. Catherine's Monastery at Mount Sinai, where the Sinaitic Manuscript (a vellum codex from the fourth century C.E., containing all of the Christian Greek Scriptures and part of the Greek Septuagint translation of the Hebrew Scriptures) was discovered (in 1844). According to Tischendorf, some leaves of this valuable manuscript were in a wastebasket, waiting to be burned.

Other recommended reading:
Insight on the Scriptures Vol. 2, þ 972 "Sinai", subsection "Identification" and "Events".
Awake! April 22, þ 16, "Mount Sinai-A Jewel in the Wilderness"
The Watchtower, May 1, þ 24 "He Provided for Israel in Sinai".

C8 þ 129   ¶ 1,2

When a contract is broken, the wronged party has the legal right to declare the contract null and void should they choose to do so, with no legal requirement to bring benefit to the violating member(s) of the contract. Yet, Jehovah not only chose to keep the contract in force despite His right to end it after the first/second/third/etc... breach of contract by the nation of Israel, He also made motions to help the people to beneifit themselves, to get themselves out of a mode of self-destructive behavior. This, if nothing else does, should prove that the God of the "old testament" (as some call it) is not a harsh and cruel God, but rather that He went far out of his way to compel healthy beneficial behavior, while re-aligning the nation with the inentions of the original contract.

The design of Moses in this chapter is to convince the people of Israel of their utter unworthiness to receive from God those great favours that were now to be conferred upon them, writing this, as it were, in capital letters at the head of their charter, "Not for your sake, be it known unto you,'' Eze. 36:32.

I. He assures them of victory over their enemies (v. 1-3).

II. He cautions them not to attribute their successes to their own merit, but to God's justice, which was engaged against their enemies, and his faithfulness, which was engaged to their fathers (v. 4-6).

III. To make it evident that they had no reason to boast of their own righteousness, he mentions their faults, shows Israel their transgressions, and the house of Jacob their sins. In general, they had been all along a provoking people (v. 7–24). In particular,

1. In the matter of the golden calf, the story of which he largely relates (v. 8–21).

2. He mentions some other instances of their rebellion (v. 22, 23).

And, 3. Returns, at v. 25, to speak of the intercession he had made for them at Horeb, to prevent their being ruined for the golden calf.

--Matthew Henry Commentary, on Deuteronomy 9 (c. 1720).

The government of God is, in structure and function, a pure theocracy (from Gr. the·os', god, and kra'tos, a rule), a rule by God. The term 'theocracy' is attributed to Jewish historian Josephus of the first century C.E., who evidently coined it in his writing Against Apion (II, 164, 165 [16]). Of the government established over Israel in Sinai, Josephus wrote: 'Some peoples have entrusted the supreme political power to monarchies, others to oligarchies, yet others to the masses. Our lawgiver, however, was attracted by none of these forms of polity, but gave to his constitution the form of what -if a forced expression be permitted- may be termed a "theocracy [Gr., the·o·kra·ti'an]," placing all sovereignty and authority in the hands of God.' To be a pure theocracy, of course, the government could not be ordained by any human legislator, such as the man Moses, but must be ordained and established by God. The Scriptural record shows this was the case.
--Insight on the Scriptures Vol. 2, þ 159, "Kingdom of God"

C8 þ 130   ¶ 1  to   þ 131   ¶ 1

Jehovah, as the Absolute Supreme Being in the universe could have readily snuffed out the existance of the nation.

"What, you're giving Me problems?" «¡poof!» "Not anymore".

But He chose not to do this. Instead He invented tough love long before English was even a concept, let alone a language. And being the inventor of it, He alone knows the proper degree to which it should be carried out. As with any form of recovery, no one can even start until they have sobered up to their behavior problems, and the actions taken in the wilderness by God were designed just for that. As with any capable clinician, He provided the diagnosis (Deuteronomy 8:3) and the prescription (Deuteronomy 8:5,6). Furthermore He offered the righteous warning should they fail to heed the prescription guidelines (Deuteronomy 8:19,20). And what was the cost of this 'health coverage' to them? A simple blessing (Deuteronomy 8:10). No matter what one's economic or social status was, a blessing to Jehovah was (and is) always affordable. And this protected them from narcissism and other similar obsessive-compulsive disorders that surrounding nations suffered greatly from, including the one they left behind.

    Description. Manna was "white like coriander seed" and had the "look" of bdellium gum, a waxlike and transparent substance having a form that resembles a pearl. Its taste was comparable to "that of flat cakes with honey" or "an oiled sweet cake." After being ground in a hand mill or pounded in a mortar, manna was boiled or made into cakes and baked.-Ex 16:23, 31; Nu 11:7, 8.
    No natural substance known today fits the Biblical description of manna in every respect, and so there is little basis for identifying it with a known product. This is especially so because miraculous aspects were involved in Jehovah's providing manna for the Israelites. The availability of manna did not depend on the time of year or a particular wilderness location. Although the manna would breed worms and begin to stink on all the other days if kept overnight, the additional omer of manna gathered on the sixth day, to be used as food on the Sabbath, did not spoil. No manna could be found on the Sabbath, this serving to enforce Sabbath observance on the Israelites.-Ex 16:19-30.
--Insight on the Scriptures, Vol. 2 þ 309, "Manna".

Also, here's entry regarding this 'stuff' in Easton's Bible Dictionary (1897):

Manna
Heb. man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from _man_, an expression of surprise, "What is it?" but more probably it is derived from _manan_, meaning "to allot," and hence denoting an "allotment" or a "gift." This "gift" from God is described as "a small round thing," like the "hoar-frost on the ground," and "like coriander seed," "of the colour of bdellium," and in taste "like wafers made with honey." It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given (Ex. 16:16-18, 33; Deut. 8:3, 16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they "did eat of the old corn of the land; neither had the children of Israel manna any more" (Josh. 5:12). They now no longer needed the "bread of the wilderness."

    This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.

    Our Lord refers to the manna when he calls himself the "true bread from heaven" (John 6:31-35; 48-51). He is also the "hidden manna" (Rev. 2:17; comp. John 6:49,51).

Further fromt the Catholic Encyclopedia (note they get a little weak in accepting the entirety of the miraculous nature of this product, however they do recognize that it does not match any known earthly product):

Many scholars have identified the Biblical manna with the juice exuded by a variety of Tamarix gallica (Tamarix mannifera) when it is pricked by an insect (Coccus manniparus), and known to the Arabs as mann es-sama, "gift of heaven" or "heavenly manna". But although manna in several respects answers the description of the manna of the Bible, it lacks some of its distinctive qualities. It cannot be ground or beaten in a mortar, nor can it be boiled and made into cakes. It does not decay and breed worms, but keeps indefinitely after it is collected. Besides, being almost pure sugar, it could hardly form the chief nourishment of a people for forty years. But even if the identify were certain, the phenomenon of its fall, as recorded in Exodus, could not be explained except by a miracle. For, although the tamarisk was probably more plentiful in the days of the Exodus than it is now, it could not have furnished the large quantity of manna daily required by the Israelites. Moreover, the tamarisk manna exudes only at a certain season, whereas the Biblical manna fell throughout the year; it exudes every day during its season, while the Biblical manna did not fall on the Sabbath. Most of these objections apply also to the juice exuded by the Camel's Thorn (Alhagi Camelorum), which is sometimes considered identical with Biblical manna.

Others think they have found the true manna in a lichen, Lenora esculenta (also known as Spharothallia esculenta), met with in Western Asia and North Africa. It easily scales off, and being carried away by the wind sometimes falls in the form of a rain. In times of famine it is ground and mixed with other substances to make a kind of bread. But this lichen is dry and insipid, and possesses little nutritive value. The regular fall in this case, too, would be miraculous. The manna may, indeed, have been a natural substance, but we must admit a miracle at least in the manner in which it was supplied. For not only does the phenomenon resist all natural explanation, but the account of Exodus, as well as the designation "bread from heaven", "bread of angels", i.e., sent by the ministry of angels (Ps. lxxvii, 24, 25; Wisd., xvi, 20), plainly represents it as miraculous.

C8 Boxþþ 132-133

The pathological aspects of jealousy (battering, stalking, verbally abusing, and killing) are argued to be the result of 'adaptive responses' by some evolutionists, they are held by DAVID M. BUSS (a Professor of Psychology at the University of Texas at Austin where he teaches courses in evolutionary psychology and the psychology of human mating) as unacceptable, unnatural behavior. While is premise (evolution) is flawed, his collection of observations does point out that indeed within certain contexts healthy jealousy is not only approrpriate, but necessary.

Oftentimes people tend to get Jealousy, Envy, and Rivalry mixed up in their defintions.

• Jealousy is an emotion that is experienced when someone or something to which we have strong attachment is threatened with harm or loss. This protects marriages from falling prey to activities based on fallacy, such as the perverted practice of partner swapping; it causes the reaction of a mother to rear and maintain proper guard over her child, and a man over his household. In short, healthy, non-pathological, jealousy would cause the natural reaction to defend against what is described in 1Timothy 5:8. (Note also: 2Corinthians 11:2)
• Envy is a result of desiring someone or something that is either beyond the ability to attain, or inappropriate. Avoiding this protects us from fruitless efforts to spend our lives trying to gain that sports car, only to lose our lives spiritually, and helps to avoid that which Jesus described in Matthew 5:28. (Compare with Matthew 15:19)
• Rivalry is, in short, unhealthy competition. "You don't have it, I don't have it, we both want it, I'm gonna' beat you to it." This is a breakdown and failure to apply Philippians 2:4.

This is not saying that jealousy cannot become pathological, or inappropriate. But rather, that it is not always an aberrant behavior, as some would view it. If a man becomes controlling and abusive to his wife, then his jealousy takes on the identity of some other emotional disorder, which distorts the role of jealousy. And this gives the the role of jealousy a bad name. Although in many cases envy is the disorder in effect, and jealousy is the label applied to it. If ever you don't think jealousy is appropriate, then send me your bank account and power of attorney, or at least a blank check...

C8 þ 131   ¶ 2

11 Canaanite tribes (Ge 10:15-19) were as follows:

Amorite
Hittites
Jebusites
Hivites
Girgashites
Sidonians
Arvadites
Hamathites
Arkites
Sinites
Zemarites

The king of Jer'i·cho, one; the king of A'i, which was beside Beth'el, one; the king of Jerusalem, one; the king of Hebron, one;
the king of Jarmuth, one; the king of Lachish, one;
the king of Eglon, one; the king of Gezer, one;
the king of Debir, one; the king of Geder, one;
the king of Hormah, one; the king of Arad, one;
the king of Libnah, one; the king of Adullam, one;
the king of Makkedah, one; the king of Bethel, one;
the king of Tappuah, one; the king of Hepher, one;
the king of Aphek, one; the king of Lassharon, one;
the king of Madon, one; the king of Hazor, one;
the king of Shimron-meron, one; the king of Achshaph, one;
the king of Taanach, one; the king of Megiddo, one;
the king of Kedesh, one; the king of Jokneam in Carmel, one;
the king of Dor on the mountain ridge of Dor, one; the king of Goiim in Gilgal, one;
the king of Tirzah
all the kings being thirty-one.
    --Joshua 12:9-24

C8 þ 131   ¶ 3  to   þ 133   ¶ 1

A person who "does what is right in his own eyes" can do so for good, or for bad. A selfish person will self-determine what is right in his own eyes, and thence do as they please. A meek person who is dedicated to Jehovah will determine what is right in Jehovah's eyes, and make that their own determination and thence do as Jehovah pleases. Compare these two thoughts:

The course of the man Nabal illustrates the way of a fool (1Sa 25) as does that of people who know the true God and then worship created things. (Ro 1:20-25) Isaiah said a fool, or senseless person, will speak 'mere senselessness, and his very heart will work at what is hurtful, to work at apostasy and to speak against Jehovah what is wayward, to cause the soul of the hungry one to go empty, and he causes even the thirsty one to go without drink itself.' (Isa 32:6) The fool despises wisdom and discipline. (Pr 1:7) Instead of heeding counsel, the fool continues walking in a way he considers 'right in his own eyes.' (Pr 12:15) He is quick to take offense and bursts out in disputing. (Ec 7:9; Pr 20:3) He says in his heart (his actions indicating what his lips may not say in so many words): 'There is no Jehovah.'-Ps 14:1.
--Insight on the Scriptures Vol. 1, þ 846, "Fool"

Of this general period of the Judges, the comment is made: 'In those days there was no king in Israel. As for everybody, what was right in his own eyes he was accustomed to do.' (Jg 17:6; 21:25) This does not imply that there was no judicial restraint. Every city had judges, older men, to handle legal questions and problems and to mete out justice. (De 16:18-20; see COURT, JUDICIAL.) The Levitical priesthood functioned as a superior guiding force, educating the people in God’s law, the high priest having the Urim and Thummim by which to consult God on difficult matters. (See HIGH PRIEST; PRIEST; URIM AND THUMMIM.) So, the individual who availed himself of these provisions, who gained knowledge of God’s law and applied it, had a sound guide for his conscience. His doing 'what was right in his own eyes' in such case would not result in bad. Jehovah allowed the people to show a willing or unwilling attitude and course. There was no human monarch over the nation supervising the work of the city judges or commanding the citizens to engage in particular projects or marshaling them for defense of the nation. (Compare Jg 5:1-18.) The bad conditions that developed, therefore, were chargeable to the unwillingness of the majority to heed the word and law of their heavenly King and to avail themselves of his provisions.-Jg 2:11-23.
--Insight on the Scriptures Vol. 2, þþ 162-3, "Kingdom of God".

And figuring that for nigh upon 400 years Israel lasted without a human king, for the time periods when they had been following Jehovah's guidlines they had peace, and when they didn't obey Him, the suffered ostracism. There were some who maintained steadfastly, else it would have been tantamount to the way it was before the flood, or in Sodom and Gomorrah, or today. (Judges 20:8-11) Jehovah fortold that some day they would be selecting a king. (Deutoronomy 28:36)

C8 þ 134   ¶ 1,2

Kings have been rejected for being too tyrannical, too lenient, too extragavant, and many other reasons. However in this case the Israelites rejected the king Jehovah for being too good, they wanted a human king just like the nations around them. Despite the fact that they were rejecting a proven King at that (Judges 2:18). And it is possible that partly due to the increasing idolatrous practices during, what we now know, is the end of the period of judges that Jehovah allowed the eventual enthronement to take place. A firm hand was needed to offset the pagan influences that hadn't been cleansed from the land as it should have been from the beginning of their arrival. Why, they even went so far as to try and use the Ark of the Covenant as a sort of 'good luck' charm (1Samuel 4:3,7), much as modern religions 'bless' ornaments to 'help' men on the battlefield.

Benevolent kingly rule has proven in human history to be the most beneficial form of government, as long as the King had a concern for the people. Many remember from the history books the 'evils' of kings, but few remember the kings who defied the papal control and opened up schools of learning, promoted art, built libraries, and provided many other social benefits to the people while at the same time expanding the economy. It would be the way to go if we can get there somehow.

Socrates once posited a philosopher-king form of government he thought might work for the city-states in Greece.

Here are some quotes regarding a few forms of government (originators unknown to me) that highlights their failures:
• Anarchy is like the finest lead crystal, shattered without useful boundaries.
• Communism is like monks demanding much of themselves for no purpose.
• Democracy is like two wolves and a sheep voting on what to have for dinner.
• Facism is like an armed hunter promising a free snack to a bear entering hibernation.

Jehovah knew early in the history of the human experiment that a Kingdom would be the best form of government by which to rule mankind. (Exodus 15:18; Revelation 1:6)

C8 þ 135   ¶ 1

Do not think the kind of person as Saul turned out to be will be swiftly removed from our prescence either. If you take note of Judas (one of Jesus' disciples) you will see that Jesus did not exclude him from the Passover meal. Why not? Because Judas had not yet *committed* the act of treachery. There was still an opportunity to repent. At the moment that Jesus told him to 'do what he needs to do more quickly', Judas had to make a conscience choice to
a) abandon his plans, or
b) go with them.
He chose b. This resulted in two things as well:
1) It manifested Juda's decision, and
2) it resulted in the exclusion of his being offered a part of that new covenant along with the other apostles and disciples. So Judas has become a good 'bad example' of conscience choice, as was Saul. It only results in depressive actions if contrary to Jehovah's will. The rest of the apostles, and David, are good examples as normal (for this old system) human growth while serving Jehovah for the rest of us. In that they
1) did not yet fully comprehend much of what Jesus (or Jehovah in the case of David) was trying to get through their thick skulls, and
2) stuck with Jesus and/or Jehovah out of choice despite that they had human tendencies to want to feel important and didn't always fully comprehend all of what they should have been learning. And in time it payed off, as they matured, and in the scripural writings some of them wrote later, had grown and learned from their earlier lackings, and were better sources of encouragement to all readers of scripture for it. So we see that those who do not appreciate the finer things will remain for a time among those who do, but do not neccessarily comprehend these finer things as of yet. The difference, of course, being the appreciation. And that comes from the heart.

So often many have the mis-perception that we will be judged at the end solely based upon right and wrong. But that's not it. The heart. Our heart condition is a primary basis for judgement. That, and how we treated Christs brothers, the anointed. But even the latter is based upon the heart. (2Tim 2:22) [Note also, the fact that the apostles had bickered amongst one another while Jesus was still on the earth is a strong indication that they were not mesmerized nor followed Jesus out of ignorant blindness. They still maintained their independant and self-controlled thinking and decision making abilities]

Thou shalt love Jah your God with all your heart (and with all your soul and all your strength).
-- Matthew 22:37 Shem-Tob ben-Shaprut's Hebrew Matthew as translated by George Howard.

"We attract hearts by the qualities we display; we retain them by the qualities we possess."
-- Jean Baptiste Antoine Suard, French journalist (1734-1817)

C8 þ 136   ¶ 1  to   þ 137   ¶ 1

Hebron (Kiriath-arba; Town of Arba, or Suburb of four) was an important city in the history of the middle east, located about 30 km (19 mi) SSW of Jerusalem. Even today this city holds claim to being one of the oldest inhabited cities of the area. It was and is an area of hills, plains, and slopes consisting of fertile soil, making it famous for produce from grapes to olives, to pomegranates. Pictures of Hebron can be found in the Insight of the Scriptures in Vol. 1, p 331, p 747, p 1083. The Arabic name for this city is 'Al Khalil' which means "the friend," which is derived from the Quran name for Abraham, "Khalil". The Jewish name of "Hevron" is related to the words "Haver and Havror" which in Hebrew mean "Friend." The English name of this city is obviously derived from the Hebrew name.

Here are some significant events occuring in and around Hebron:
• Some Jewish and Muslim traditions hold that Adam and Eve were buried at Hebron. (Until the resurrection this is obviously unverifiable).
• The ancient Canaanites named the city Arba (or Arboa) a derivative of "four". Some think it was named after the cities founder, (which occured seven years before Zoan in Egypt), while others figure it was a natural named derived from four surrounding hills. One other theory is that the name was derived as a result of a confederacy of four kings in the surrounding area. Qiryat Arba (Hebrew: "City of the Four," or "Tetrapolis")
• Abraham dwelled for a time among the big trees of Mamre in Hebron.
• At Hebron, Abraham built an altar.
• Three Amorite men from the Hebron area, if not Hebron itself, aided Abraham in rescuing his nephew Lot.
• As a foriegner with no property, Abraham there purchased a burial plot when Sarah died. He bought a field which had a cave on the property at Machpelah near Mamre. Eventually Abraham, Isaac, Rebekah, Jacob, and Leah were all buried there as well. Despite that Abraham paid 400 silver shekels for this property, for years afterward is was still known as "the field of Ephron", the Hittite from whom Abraham had purchased the property. (This cave is associated with one underneath a Moslem mosque (Haram el-Khalil) in modern Hebron)
• Isaac and Jacob lived much of their lives at Hebron, although Jacob left for some time but returned before Isaac's death.
• Esau (Edom) maintained a 'home base' at Hebron until his father's death, then as fulfullment of Isaac's prophecy he directed his attention away from Hebron toward Seir.
• Jacob was living at Hebron when he sent Joseph out to check on his brothers who were tending the flocks.
• Joseph likely referred to Hebron when he was speaking of "the land of the Hebrews" to Pharoahs servants, the land where his father and forefathers maintained a sort of home base.
• Three families of Anakim (Ahiman, Sheshai, and Talmai), a race of people of extraordinary size (and possibly related to the Philistines) resided in Hebron when the Israelite spies were sent out by Moses.
• After crossing the Jordan river, Joshua designated Hebron as a city of refuge. This city also became a priestly city, becoming the only city to hold the status of both sacred designations.
• Hoham, Canaanite king of Hebron, was one of the five kings who went up to war against Gibeon for having made peace with the Israelites.
• Joshua captured Hebron as a part of breaking Canaanite power in the sourthern lands.
• Hebron's locale contained springs which flowed near the high crests, in fulfillment of the promise given by Moses that "springs and watery deeps" would be found in the promised land.
• Caleb, requesting and being given Hebron as his inheritanceas promised him by God, re-conquered Hebron from the Anakim who had apparently resettled while the Israelites were conquering the northern area of Canaan.
• Hebron came to be along a major trade route toward Jerusalem.
• Samson, energized by Jehovah's holy spirit, carried the gate doors from Gaza (likely two single massive slabs of stone about 3 meters [10 feet] high) for a distance of about 60 kilometers (37 miles) and deposited them on the top of a mountain in front of Hebron.
• David had the heads and feet of Ish-bosheth's murderers hung by the pool of Hebron as a warning to any others who would think to take the 'law' into their own hands. Thereafter he had Ish-bosheth's head entombed with Abner who was already buried at Hebron.
• It was in Hebron that King David first set up his throne, first over the tribe of Judah, then later when the Kingship of Saul was fully turned over to him by army escort of 340,822 men equipped for war.
• Abner, in support of David as the anointed King, paid a visit to Hebron after privately convincing the same to the heads of the 11 other tribes. There he was killed by Joab who thought he was a conninving spy.
• Absalom, David's seditious son, used Hebron as a headquarters from which to organize his conspiracy for the throne and self proclaim himself as king.
• Rehoboam, a son of Solomon and notable builder, rebuilt many cities one of which was Hebron, reinforcing city fortifications.
• Following their repatriation from Babylon, some Jews settled at Hebron.
• According to rabbinic tradition, the preparations in Jerusalem for the passover festival ended when the morning glow from the sunrise reached Hebron, triggering a signal to begin the sacrifice.
• The Edomites northern borders were at or near Hebron when the Maccabean wars occured. These Hebron residents were then absorbed into Jewish culture (on condition that they submit to circumcision and adhere to Jewish law) and became known as Idumeans until the destruction of Jerusalem when their lineage was eliminated.
• King Herod the Great built a wall around the cave of Machpelah, portions of which still exist (although under other later construction).
• Some Idumean's came to listen to Jesus when the heard of the many things he was doing (possibly some were from Hebron).
• Byzantines, crusaders, and Mamluk sultan Baybars each in turn conquerd the city, destroying the town but preserving the landmark of the cave, until finally ending up under Muslim control.
• In the early twentieth century Hebron was largely a Muslim community with few Jews. Following conflicts in the late 1930's the city became exclusively Muslim.
• Following the 'six day war' in 1967 Hebron became under Israeli control, where both Muslim and Jewish services are held in Machpelah.
• Hebron is currently under the West Bank territory administered by the Israeli government, and under modern Judaism it is considered as one of the four holy cities. (The other three are Jerusalem, Tiberias, and Zefat) It is also regarded as holy by Muslims because of Abrahams grave, who is regarded as the founder of monotheism and the precursor of Muhammad.
• Today Hebron is known for not only it's agricultural produce of wine, raisins, syrup and other items, but also for the glass manufacturing, leather work, and as a trade center.

C8 þ 137   ¶ 2

1. a feeling or an impression of superiority

   Jehovah, as the creator of the universe (Isaiah 42:5) and most powerful being of all (Isaiah 40:26) is superior. But it is not without merit, as there is no one else like Him (Isaiah 45:18).

2. manifested in an overbearing manner

   While remaining firm whenever inappropriate evil and wickedness are a threat (Ha! Yeah, right. As if they ever could really be; Psalm 2:2-4) to either His will (Matthew 26:42) or certain levels of righteousness (Jeremiah 44:22; Mark 3:29), He has never been overbearing. Some slander Him with such, however, He has been vastly more lenient than every governmental power in history (Daniel 7:2-25). He can feel this way because He is secure in His ability to correct all wrongs at the right time for it. (Hebrews 4:16)

3. or presumptuous claims

   Jehovah, being all powerful and of supreme intelligence, cannot overstep His due bounds of propriety, and as the paragraph points out, He affords humanity a level of courtesy (Isaiah 48:17), even though none deserve it. He has the right, ability, and justification to destroy us all, and still be true to His righteous standards, so anything less would not be a taking of liberties, as in the sense of an invasion of personal space. And being absolutely righteous, He never takes liberties in the sense of immoral activity. Jesus, as the reflection of his father's will, also felt compassion for humanity, willing to listen even when it was socially unacceptable. (John 4:9)

C8 þ 137   ¶ 3

(I didn't finish last week because I ran out of that most precious resource, time.)

C8 þ 138   ¶ 1,2

The word that Solomon chose to describe "vanity" [habel] according to Strong's Concordance also carries connotations of emptiness, transitory, and unsatisfactory. Some other scriptures that used this word (also according to Strong's) are:

• Deuteronomy 32:21 (vain)
• 2Kings 17:15 (vanity)
• Psalm 31:6 (vain)
• Psalm 39:5,11 (exhalation)
• Ecclesiastes 1:2, 12:8 (vanity)
• Isaiah 57:13 (exhalation)
• Jeremiah 2:5 (vain)
• Jeremiah 10:8 (vanities)
• Jonah 2:8 (idols?; in KJV is, "They that observe lying vanities forsake their own mercy.")

*** it-1 674 Ecclesiastes *** The congregator, who was Solomon, had already done much congregating of Israel and their companions, the temporary residents, to the temple. In this book he sought to congregate God's people away from the vain and fruitless works of this world to the works worthy of the God to whom they as a nation were dedicated.
--Insight on the Scriptures, Vol. 1, þ 674, "Ecclesiastes"

If one were to indulge their senses in philosophy and intellectual prowess, life would eventually be viewed as completely pointless. Solomon reserved a portion of his mind, in a similar manner as many worldly philosphers, and while indulging in every sort of work, came to a similar conclusion as many philosophers. Solomon similarly pointed out that all human works, no matter how wonderful and spectacular they may be, are just as pointless as the philosophical conclusion. That is, only if the observations are strictly held to the life of man under current conditions.

Many philosophers, such as Plato, hold that nothing really matters, because all matter is effectively just molecules and atoms, to which we will all be reduced, and that our fleeting mental perception of the material world is all that really counts, although momentary they are.

Or, as according to Immanuel Kant, that the human person is self-conscious agent, that he holds an awareness that he ought to act one way above another, and that his determination to willing act in a certain way was evidence of his own agency to set himself apart from the natural reactions of the material reality.

Both views fail to consider a more important aspect of a universal reality, the creator. Solomon carried his observation of the human condition just as far as the above metaphysical studies, however, he included the universal reality of the creator, to whom all families owe their names. (Ephesians 3:15) Since the philosophies of man are based upon flawed premise, it is important to rely upon the more accurate conclusion of Solomon in Ecclesiastes chapter 12.

Solomon did other extensive building works, including a house for himself as well as the House of the Forest of Lebanon, the Porch of Pillars, and the Porch of the Throne. The building of the temple and other governmental buildings occupied 20 years. (1Ki 6:1; 7:1, 2, 6, 7; 9:10) Following this, Solomon embarked on a nationwide building program, including Gezer and Lower Beth-horon, Baalath and Tamar (Tadmor) in the wilderness, along with storage cities, chariot cities, and cities for the horsemen. (1Ki 9:17-19) Excavations in Palestine, particularly at Hazor, Megiddo, and Gezer, have uncovered city gates and fortifications that archaeologists attribute to Solomon.
--Insight on the Scriptures, Vol. 1, þ 372, "Builder, Building"

C8 þ 139   ¶ 1,2

The King Solomon that Rehoboam knew for much of his conscious life was the Solomon who went apostate, which was also why the burden on the people became great before Rehoboam took kingly office. So the decree that Jehovah delivered to Solomon in 1Kings 11:9-13, although a clear judgement by Jehovah, was partly to be fulfilled due to the corrupt influence by Solomon that Rehoboam recieved. (Although this does not give excuse for Rehoboam's behavior)

Rehoboam unwisely made his rule more burdensome on the people (1Kings 12:2-15; 2Chronicles 10:3-15; 13:6, 7), and almost lost his life for it (1Kings 12:18; 2Chronicles 10:18). And if that wasn't bad enough, he then incensed Jehovah's anger by leading "Judah in the practice of detestable sex worship, perhaps because of Ammonite influence on his mother’s side of the family. (1Ki 14:22-24; 2Ch 12:1)" [Insight on the Scriptures, Vol. 1, þ 768, "Rehoboam"] He was saved only by heartfelt repentance, but his reign never really recovered from these errors.

A notable builder among the kings of Israel and Judah was Solomon’s son Rehoboam. His works included the rebuilding of Bethlehem, Etam, Tekoa, Beth-zur, Soco, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron. Rehoboam also reinforced and provisioned the fortified places. (2Ch 11:5-11)
--Insight on the Scriptures, Vol. 1, þ 372, "Builder, Building"

Following the revolt of the ten northern tribes in 997 B.C.E., Shemaiah pronounced Jehovah’s words forbidding an attempt by Rehoboam to reconquer them. (1Ki 12:21-24; 2Ch 11:1-4) In Rehoboam’s fifth year (993 B.C.E.), Egyptian King Shishak invaded Judah, and Shemaiah informed Rehoboam and his princes that Jehovah had abandoned them since they had abandoned Him. However, because Rehoboam and the princes humbled themselves, Jehovah lessened the destructiveness of the invasion. (2Ch 12:1-12) Shemaiah also penned one of the written records of Rehoboam’s reign.—2Ch 12:15.
--Insight on the Scriptures, Vol. 2, þ 920, "Shemaiah"

C8 þ 139   ¶ 3

Although the nation of Israel was inappropriately split, they did provide an interesting comparison between serving Jehovah according to Jehovah's standards, and not. The closer that the southern Kingdom's king and populace lived by Biblical standards, the better off the lives of the people were. Straying from it, led only to faulty standards-of-living and raids by foreign nations. The fact that Israel was in a location surrounded by power struggling nations, and the fact that their living standards would go up or down directly in line with the level of their heartfelt service to Jehovah God should have been a strong indication that indeed, The rise and fall of surrounding nations had no affect on the fulfillment of Jehovah's word of promise and judgement. So today, the rise and fall of any nation will have no affect on His promises and judgements soon to be without denial. Jehovah can and will not only fulfill His promises of benefit and protection, but also that He will bring punishment when it is called for. (Didn't a similiar pattern develop in the time of the Judges?, but as then, and alas, they just didn't learn. --sigh--)

In Nehemiah chapter 7 and Ezra chapter 2 it becomes evident that if the post exhilic Jews (from Babylonian exhile) could be traced to their tribes, the there must have been representatives from the ten northern tribes living in and around Jerusalem and the sourthern kingdom at least at the conquest by Babylon. Thus Jehovah preserved the tribal existance of the Israelites until the promised seed arrived to repurchase God's people.

Although Rehoboam ruled over only two tribes, he continued to reign over some of "the sons of Israel [that is, members of the northern ten tribes] that were dwelling in the cities of Judah." (1 Kings 12:17; see also 2 Chronicles 10:17.) Additionally, when King Jeroboam of the northern kingdom established calf worship and put in office his own priests, the priests of Jehovah and the Levites who lived in the territory of that kingdom sided with Rehoboam. We read: "The Levites left their pasture grounds and their possession and then came to Judah and Jerusalem, because Jeroboam and his sons had discharged them from acting as priests to Jehovah." At that time, representatives from "all the tribes of Israel" joined the priests and Levites and went to Jerusalem. (2 Chronicles 11:13-17) Further desertions by members of various ones of the ten tribes are reported in the reign of King Asa.—2 Chronicles 15:9, 10.
--The Watchtower, 1985, May 15, þ 31, "Questions From Readers "

C8 þ 140   ¶ 1  to   þ 141   ¶ 1

It would seem that Solomon initiated a bad trend that festered and grew worse over time. Occasional leanings toward serving Jehovah would prevail, while on other occasions leaning towards false worship and practices of sexual perversion and promiscuity would prevail. Which in turn shut down moral conscience and gave room for other wrongs against basic human rights, including the murder of innocent children, which is an immorally 'convenient' method for being rid of the natural consequence of promiscuity -- pregnancy. I find it no small irony that the method of disposal for the murdered children in those days was to put the remains in clay jars, while today the 'appropriate' medical disposal of aborted fetus is in glass jars.

In our museum--we visit it each Sunday,--
they have opened a new exhibition hall.
Our aborted children, pale, earnest embryos,
sit there in simple glass jars
and show concern for the future of their parents.
        --Poem by Günter Grass

When the war was over the soldier came home.
He had no bread. He saw someone who had bread. He killed him.
"Thou shalt not kill" said the judge. "Why not?" said the soldier.
        --Wolfgang Borchert

C8 þ 141   ¶ 2

Many criticize Jehovah for allowing his nation to wage war upon and in defence from the surrounding nations. However, the fact of the matter is, that when Israel was faithful, they didn't have to try hard, in fact sometimes not even lift a finger. (Ezekiel 18:35) And when Israel conquered, they actually brought benefits to the people, in that the laws of Jehovah now applied to the conquered survivors, ridding them of the wicked expectations that permeated the pagan society. (2Samuel 21:2-4; 1Kings 8:41-43; Isaiah 56:6;)

Jehovah does not make a moral nor judicial judgement and then not support the principal that applies to it. No, instead He upholds and supports His own decisions, such as that of Ezekiel 3:18-21. In a legal sense, once a person is notified of the need to take corrective, awareness, or disciplinary measures in order to survive the judgement of a court, then it is sufficient to establish that such person as need be has been warned. In many lands, simply mailing notice, and not ensuring the arrival of the notice toward the appropriate recipient is not even a requirement. Yet moral dictates would often require a little more than this, that one ensures that at least the person was knowingly and fully informed of the need to be aware and make informed choices. Yet, Jehovah did not even stop there. He informed His people by all of the various prophets, through legal announcements (Jeremiah 32:14), through emotional appeal (Isaiah 51:21), through illustrative acting out (Ezekiel 5:1), through prophectic warning (Zechariah 13:4), through direct condemnation (Hosea 4:13), and many other methods which were employed to appeal to any of their senses that would convince them and help them to bring about needed change. Yet, at every turn the nation as a whole denied this offer for reconciliation. At some point, the dysfunctional nation, and eacn member therein that chose to support this collective choice, made a conscious decision to remain dysfunctional. Therefor by their own choice they stood condemned. It reached a point where to not take corrective measures would have left Jehovah as the authorizer of immoral behaviour, and that would mean the risk of the ethical, and therefor physical existance of the entire universe. That could never be allowed by the One Perfect Judge, so He had to act righteously, and He did render judgement with ethical appropriateness.

C8 þ 142   ¶ 1

To show the level with to which Jehovah can and does hold accountable a personal choice in the matter, note that the ones who were promised survival of the calamities were not the wicked among them, but instead the faithful ones. (Isaiah 55:3; Jeremiah 5:1; Habbakuk 2:4) The fact that Daniel and his three companions were among the many Jews brought to Babylon who refused to mix their religion with that of the local gives credence to this, as weakened unfaithful persons would have been all too willing to 'cash in' the perceieved preservation of their lives. (Daniel 9:2; Ezekiel 1:1; Jeremiah 39:12-18) No matter the level of scrutiny, whether on a national scale, or an individual level, Jehovah proves righteous in every case. So it will be in each one of our cases too, and what that judgement will be is up to us, and only us, as we are well informed and have opportunity to be aware even more so and better than any generation in human history, ever.

C8 þ 142   ¶ 2,3

The temple suffered a long, slow, and agonizing destruction as a result of bad kings making foolish choices, some using the gold and other valuables to sue for peace, others not relying on Jehovah and losing battle, exposing the temple to the hands of the enemy for short periods of time. But in 607 B.C.E. the temple built by Solomon was destroyed completely by Nebuchadnezzar. It was not restored and completed until 515 B.C.E. (Ezra 6:14,15), 21 years after the new foundation was laid (Ezra 3:8-10), and 92 years after it was destroyed. (2Kings 25:8-10,25,26; Jeremiah 52:12-14)

A person reading history while sitting here in the twenty first century a period of less than one hundred years might seem trivial, but consider the impact this kind of time period can have on properly understanding history. Habakkuk and Ezra were not contemporaries, yet both had great concern for Jehovah and His temple. It would be an anachronistic error to apply Habakkuk's dirge to a post temple destruction writing. However the prophecies regarding Jehovah's execution of vengeance on the wicked by Habakkuk was quite likely a comfort to those who suffered this destruction. If one thousand years from now a historian concluded that Einstein developed his mathmatical understandings of light and energy on a Pentium processor, then it would be a seriously flawed conclusion, ignoring the painstaking hand written notes that Albert wrote out, as well as the mental connections that were required to arrive at the scientific understanding. So today, we must mentally put ourselves in the time period and imagine the senses of relief to see the last block put on the temple wall, or to return home after being born in a land that was contrary to your lifestyle, or to have suffered watching your home and familiar place of worshipped destroyed while you were being dragged to a different city for government processing, before being carted off to their capital city. Yes, imagining this to the point that you can taste the dust in your teeth from all of the activity will help to realize just how much compassion Jehovah had for His people then, and still has for us today.

              Friday, May 19 [2000]
 
[Jehovah] himself has commissioned me to
build him a house in Jerusalem, which is
in Judah. - Ezra 1:2
 
The visionary temple that Ezekiel saw
could not really be built as described.
True, the Jews took that vision
seriously and even applied some details
literally. However, the visionary temple
as a whole was too large even to fit on
Mount Moriah, the site of the former
temple. In addition, Ezekiel's temple
was not in the city but some distance
away on a separate tract of land,
whereas the second temple was built
where its predecessor had stood, in the
city of Jerusalem. (Ezra 1:1) Further,
no literal river ever emerged from
Jerusalem's temple. (Ezek. 47:1) So
ancient Israel saw only a token
fulfillment of Ezekiel's prophecy. This
implies that there must be a greater,
spiritual fulfillment of this vision.
Clearly, we must look for the main
fulfillment of Ezekiel's vision in
Jehovah's great spiritual temple, which
the apostle Paul discusses at length in
the book of Hebrews. w 3/1/99 14,15

C8 þ 143   ¶ 1

In my personal study, it seems that there are often stark contrasts (Jeremiah 1:10; Ezekiel 26:16), extreme descriptions (Amos 9:5; Obadiah 1:16), and moments of unknown expectations (Psalm 74:9; Daniel 12:8) used to gain a sense of appreciation for the promises, prophecies, and relief that Jehovah provides His people. The drama of the 'risk of the promised seed/Davidic Kings' is one such event, like the perfect stage drama as it unfolded thus far. There is the seed promise that is left unfulfilled. And there is the lineage by which it should follow at risk of endangerment from both surviving and traceability. And it seems that the rule from God went to humans, then to imperfect but unrighteous humans, then again to selfish unrightrous kings, and at this point in the story is now under the control of foreign pagan kings. The whole thing going 'the wrong way'. Does this mean that the messiah will still come? Does this mean that humans on earth are doomed with no savior? Does this mean that Jehovah gave up on His original plan? Stay tuned for the Greek scriptures, where you can find out more. Don't change that channel!

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