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R.C. Jones bob@2ndBook.org Hannah Armidon STM Editor Doris Ong Illustrator First Published 2023 ISBN: 2ndBook Press, West Jordan, Utah
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2. God selected certain individuals to instruct others about him, but they were not well-acquainted with him themselves. Therefore, God used them as actors in a play. Their lives became a parable to educate us about God. In this play, we learn from stones and stars based on what God has said about them. 3. God concealed valuable lessons for us in the history of Israel. In this text, we will examine the dietary laws of the Hebrews and discern what they reveal about God. 1. God wants everyone to know about him, so he made the world. Everything in the world teaches us about God. It's hard to learn about God from the stars and rocks, but it's easier to understand through words and actions. 2. God chose certain people to teach others about him, but they didn't know him well themselves. So, God used them like actors in a play. Their lives became a story to teach us about God. In this play, we learn from rocks and stars based on what God has said about them. 3. God hid important lessons for us in the history of Israel. In this story, we will look at the food rules of the Hebrews and see what they teach us about God. God wants everyone to know him. So he made the world. [1] Everything he made teaches about him. [2] It is difficult for us to learn about God from stars and stones. It is easier to learn through words and actions. He chose some people to teach about him, but they didn't know what to say. They did not know him very well themselves. So God used them like actors in a play. Their lives became a parable to teach us of God. [3] In the play, we learn from stones and stars through what God said about stones and stars. God hid lessons for us in the history of Israel. In this book we will look at the things that the Hebrews could eat or not, and see what they teach about God. star kowkab כוכב - Son of God כ explaining ו the revelation ר by becoming man כ and teaching man ב stone aben אבן - father אב son בן “Star kowkab כוכב is like the Son of God כ, sharing the revelation ר by taking on human form כ and instructing humanity ב. Stone aben אבן - where the father אב and the son ב are represented together.”
1 ▸ ± BP Jer 31:34 [The day will come] when everyone will know me, and there will be no more missionaries. I will forgive all they have done by instinct, and forget their intentional sin.
2. BP Ro 1:20 They have no excuse for not knowing God. His invisible attributes, like his power and deity, have been seen from the beginning. We know made things have a maker. 3. De 28:37 And thou shalt become an astonishment, a proverb [parable], and a byword, among all nations whither the LORD shall lead thee. 3. ▸ ± BP De 28:37 Everywhere God leads you, you will be desolate. Your lives will be a parable [of Christ], and people will taunt you. |
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When the Hebrews followed these laws, they showed us the character of God in a riddle. So the Dietary Law is not about eating. It is more like a play. The laws were the script for the play, and everyone had a role. God chose priests to be the directors of the play, telling everyone how to do their parts. The lives of the Hebrews were the play. [1] The audience, everyone else, would learn from it. [2] Symbols and riddle make up the play. [3] [4] For the audience, the Dietary Law says nothing about what we can eat. Instead, eating is a symbol for learning what God says. It tells us who we should learn from, and who we should not learn from . Each animal is a symbol for a different type of teacher. The clean animals (the ones the Hebrews could eat) symbolize the people we should learn from. The unclean animals symbolize people who teach things that God doesn't want us to learn. these were the animals the Hebrews could not eat. This isn't the first time that eating symbolized 'learning' in the Bible. Do you remember Adam and Eve, and the tree they were not supposed to eat from? [5] You could say that the tree was unclean. Let's talk about the different animals that are part of the play, and what they teach about God. eat akal אכל - smite אכ the teaching ל 1. De 28:37 And thou shalt become an astonishment, a proverb [parable], and a byword, among all nations whither the LORD shall lead thee. 1. BP De 28:37 Everywhere God leads you, you will be desolate. Your lives will be a parable [of Christ], and people will taunt you. 2. Ge 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 2. BP Ge 22:18 Because you obeyed me, I will bless all nations [by the parable of Israel and] by Christ. 3. Pr 25:2 [It is] the glory of God to conceal a thing: but the honour of kings [is] to search out a matter. 3. BP Pr 25:2 God's glory is his riddling speech; kings gain honor by discovering his sayings. 4. Ps 78:2 I will open my mouth in a parable: I will utter dark sayings of old: 4 BP Ps 78:2 [When I come as Messiah] I will teach with parables that are riddles. 5. Ge 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 5. BP Ge 2:17 Don't eat from the tree of the knowledge of good and evil, or you will die that day. |
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Clean animals are the ones the Hebrews could eat. [1] They symbolize the people we should learn from. The clean animals of the Bible are cows, sheep, goats, and deer. These animals 'chew the cud'. They eat something and then burp it up to chew it again. [2] If you are a clean animal, you learn from God's word, then you 'chew the cud' by thinking about it over and over again. We remember to learn from people who meditate on God's word by the symbols of the cow, sheep, goat, and deer. Clean animals also walk on split hooves. These symbolize a 'separated walk' or life. The way you walk is a symbol for the way you live. [3] [4] If you have a separated life, you are living a life for God, separated from the things that distract us from God. You learn to walk with God by meditating on his word. A good teacher is like this. cud gerah גרה - pursue ג the revelation ר which was not understood ה 1. Le 11:2 Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth. 1. BP Le 11:2 Talk to Israel. Say, "Among all the animals on earth. Eat these." 2. Le 11:3 Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat. 2. BP Le 11:3 You will eat whatever has a divided and separated hoof, and chews the cud. 3. Heb 7:26 For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 3. BP A high priest like this stood out among us, then separated from us sinners higher than the heavens. He is holy, simple, pure and sinless. 4. Ro 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 4.BP Ro 6:4 So baptism is a symbol of us dying to self with Christ. Since he rose from the dead according to the hidden riddles of the Father, we also should walk in a new life. |
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ELTB 10-11 [∞]
The 'unclean' animal doesn't chew its cud or it doesn't have a split hoof. [1] Some animals are unclean even if they chew the cud because they do not have a split hoof. These are like the scribes in the day of Jesus. They knew the scriptures but it did not change the way they lived. Others thought they had a split hoof, like the Pharisees, who were the most religious people of the day. But their righteousness, or goodness, was not based in the scriptures that God gave them. They would make up their own rules instead. They were self-righteous. The Hebrews weren't allowed to eat unclean animals. This was to remind us to avoid these types of teachers. When we eat a clean or unclean animal, we remember the Hebrews taught us that the word of God should change our lives. [2] 1. Le 11:4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: [as] the camel, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you. 1. BP Don't eat the animals that don't chew cud or have a split hoof. Don't eat the camel because even though it chews cud, it does not have a split hoof. 2. Ro 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God. 2. BP Ro 12:2 Don't act like everyone else. Think different and act different. Prove God's good, acceptable, and perfect will [by your life]. |
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ELTB 12-13 [∞]
The camel is an unclean animal. The Hebrews did not eat it because it walks on two toes, but doesn't have a split hoof. The camel is the symbol of a judge. Though the camel is unclean, this doesn't mean that judges are bad. They teach us something about what God doesn't want us to learn. He doesn't want us to learn to judge other people. Judging is God's job, not ours. Jesus said that God would judge us, if we judge others. [1] The Bible describes God as a judge. Some people think that he is a great and terrible judge. But he is a loving judge. He judged us all already, and forgave us through Jesus on the cross. [2] This is his love. God;s teachers teach his love, the Gospel, by showing his forgiveness through the cross. But he doesn't want us to become judges. He wants us to forgive others as he forgave us. [3] When thinking about a camel, we remember that we should not learn to be a judge. camel gimel גמל - recompense, to give what is due 1. Mt 7:1 Judge not, that ye be not judged. 1. BP 1. Mt 7:1 God will judge you for playing God, if you judge others. 2. Ro 5:17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 2. BP [Adam sinned and his spirit died. As a result, his children were born with living bodies and dead spirits.] Your life [spirit] will abound in love and the gift of righteousness even more so through Jesus Christ. conversationCAMEL: THE JUDGE The camel, an unclean animal according to Hebrew dietary laws, offers a rich symbolic lesson. In the context of its unique characteristics, the camel can be seen as a symbol of judgment, but not in the way we might traditionally think. The Camel as a Symbol of Judgment The camel is unclean because it has two toes but does not have a split hoof (Leviticus 11:4). Despite its classification as unclean, the camel can still serve as a symbol for something significant: the role of the judge. However, the camel’s association with judgment is not a promotion of judgmental attitudes among people. Instead, it teaches us a crucial lesson about what God does not want us to learn. Judging others is a temptation we must resist. While judgment is a necessary role in human society, it is not for us to exercise in the way we often desire. As Jesus taught, judging others is God’s prerogative, not ours. He warned that if we judge others, we will be judged in the same measure (Matthew 7:1-2). Our responsibility is not to judge but to leave that role to God, who is the ultimate judge. God as the Loving Judge God is indeed described as a judge in the Bible. However, His judgment is often misunderstood. Many imagine Him as a terrible and imposing judge, ready to condemn. But God’s judgment, while just, is also rooted in love. The Bible reveals that God has already judged the world through Jesus Christ on the cross, where He took upon Himself the punishment that we deserved. This act of grace and forgiveness is the core of His judgment. He judged us all, and in His love, He forgave us. The cross of Jesus is the ultimate example of God’s judgment: He did not come to condemn but to offer forgiveness to all who believe. As Romans 8:1 expresses, “there is now no condemnation for those who are in Christ Jesus.” Teaching Love, Not Judgment God's teachers are those who carry the message of His love, not those who wield judgment over others. The message of forgiveness through Christ is what they should teach. We are not to act as judges but as people who forgive others as God has forgiven us. When we forgive, we reflect God’s love, and this is the true role we are called to fulfill. The camel, through its association with judgment, reminds us that while judgment is important, it is not our place to judge others. Instead, we are called to show compassion, forgiveness, and love, just as Christ has shown us. The Meaning of Gimel and Recompense The Hebrew word for camel, גמל (gimel), means “to recompense” or “to give what is due.” It reflects the idea of justice or reward, but in the case of God’s justice, it is tempered with mercy. While God’s justice requires recompense, His mercy ensures that we receive grace instead of judgment. Gimel reminds us that justice is in God's hands, and our responsibility is to offer forgiveness, just as He has done for us. Conclusion In the end, the camel teaches us an important lesson: while judgment belongs to God, our role is to reflect His love through forgiveness. The camel symbolizes the idea of recompense, but as followers of Christ, we are called to live out His mercy and grace, not to take on the role of judge. We should learn not to judge others, but to show them the same forgiveness and love that God has shown to us. You said: In the account of the young man and the eye of the needle, the man judged himself as equal to God, thus is is easier for a camel to go through a literal needle than for a rich man to justify himself by the law into the kingdom ChatGPT said: ChatGPT The story of the young man and the eye of the needle, often referred to in the Gospels (specifically Matthew 19:24, Mark 10:25, and Luke 18:25), offers a profound lesson about self-justification and the nature of God’s kingdom. The Young Man’s Judgment of Himself In the Gospel accounts, a young man approaches Jesus and asks what he must do to inherit eternal life. Jesus first tells him to keep the commandments, to which the young man confidently responds that he has kept them all from his youth. However, Jesus, seeing the man’s heart, challenges him further. He tells the man to sell all his possessions and give to the poor, emphasizing that the man must not rely on his wealth or his adherence to the law to find salvation. The man, sorrowful, walks away because he is unwilling to part with his riches. In this exchange, the young man is judging himself as righteous and equal to God by his adherence to the law. He believes that he has kept all the commandments, and in his eyes, this is enough to inherit eternal life. However, his self-justification is revealed as inadequate because he has failed to recognize the deeper, more demanding requirements of God’s kingdom—surrendering all to God and acknowledging that righteousness cannot come through self-effort or adherence to the law alone. The Camel and the Eye of the Needle Jesus then says, "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." This statement has puzzled many, and it has been interpreted in various ways. However, in light of the context and symbolism of the camel and the eye of the needle, it can be understood as a profound riddle about self-justification and the impossibility of earning salvation through one's own actions or wealth. The camel, symbolizing a creature that is "unclean" and symbolically tied to judgment, represents a person who attempts to justify themselves by their own means, whether through wealth, adherence to the law, or self-righteousness. The eye of the needle, often considered a literal small gate in some interpretations, or as a metaphor for an impossibly narrow passage, underscores the difficulty of entering the kingdom of God based on human effort alone. The Rich Man’s Struggle For the rich man, his wealth and adherence to the law represent his self-reliance and belief that he can earn his way into the kingdom of God. His judgment of himself as being righteous—based on his possessions and ability to follow the commandments—becomes his greatest hindrance. Just as it is impossible for a camel, an enormous and cumbersome creature, to fit through the small eye of a needle, it is impossible for a rich man (or anyone relying on their own works) to justify themselves before God by the law. The wealth he holds is not just material; it represents the pride and self-reliance that blocks his ability to enter God's kingdom. The Contrast with God’s Kingdom In contrast to self-justification, God’s kingdom is entered through humility and surrender, recognizing that righteousness is not achieved through our own efforts but through the grace and mercy of God. Jesus’ challenge to the rich young man is to let go of his dependence on his wealth and self-righteousness and to trust in God alone for salvation. In this context, Jesus' statement reveals the impossibility of salvation through human means and the necessity of divine intervention. With man this is impossible, but with God all things are possible (Matthew 19:26). The kingdom of God is not something that can be earned by keeping the law or by acquiring wealth; it is a gift that must be received in humility, acknowledging that we are in need of God's grace. Conclusion: The Camel and Self-Justification The camel in this story represents the self-righteous man who, like the rich young ruler, believes that he can justify himself by his adherence to the law or his own good works. The eye of the needle symbolizes the impossibility of entering God’s kingdom through self-justification. It is easier for the camel, symbolizing pride and self-reliance, to go through the impossibly narrow passage than for someone to enter the kingdom by trusting in their own efforts. Jesus’ teaching reveals that only through God’s grace, not self-righteousness, can anyone enter the kingdom of heaven. In this way, the camel and the eye of the needle present a riddle that points to the impossibility of salvation through human effort, and the necessity of divine grace and humility to receive the gift of eternal life. You said: Jesus was God and gave up his riches to be the poor man... the letter gimel also menaing camel represents a rich man pursuing a poor man. Add this ChatGPT said: ChatGPT Certainly! Here's the expanded interpretation incorporating the concept of Jesus as God giving up His riches and the symbolism of the Hebrew letter gimel (ג) meaning both "camel" and symbolizing a rich man pursuing a poor man. The Rich Young Man, Jesus, and the Camel In the Gospel story of the rich young man, Jesus challenges the man’s self-justification and reliance on his wealth, telling him, "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Matthew 19:24, Mark 10:25, Luke 18:25). This vivid metaphor connects deeply with the symbolism of the camel and the spiritual journey of both the rich man and Christ Himself. Jesus as the Rich Man Who Became Poor The rich young man in this passage represents someone who believes he can justify himself through his wealth and works, equating his riches with righteousness. However, Jesus—who, as God, is infinitely rich in glory and power—gave up His riches to become poor for our sake. As it says in 2 Corinthians 8:9: "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich." Jesus’ incarnation and ultimate sacrifice on the cross are the ultimate act of God giving up His divine wealth and power to take on the poverty of human flesh. Jesus, in His humility, took on the limitations of humanity, living without earthly wealth, not seeking to be served but to serve. Through His poverty, He offers spiritual riches to all who believe. The Hebrew Symbolism of the Camel (Gimel) In the Hebrew language, the letter gimel (ג) represents a camel, but it also carries a deeper symbolic meaning. Gimel symbolizes a rich man pursuing a poor man, as the shape of the letter suggests an image of a figure with a flowing garment, traditionally seen as a rich or noble person who would give to a beggar or the poor. This aligns with the message of the gospel, where Jesus, the rich man (God), pursues the poor man (humanity) in His love and mercy. Jesus came not to be served, but to serve and to give His life as a ransom for many. He humbled Himself and became poor, so that through His poverty, we might become spiritually rich. This pursuit of the poor is seen in Jesus’ ministry, where He consistently reached out to the marginalized, the sinners, and the outcasts—offering them the richness of eternal life. Jesus and the Camel in the Eye of the Needle In the story of the rich young man, the metaphor of a camel going through the eye of a needle becomes a riddle that exposes the impossibility of self-justification. The camel, representing the rich man, symbolizes human reliance on wealth, status, and law as means of justification. However, just as a camel cannot physically pass through the eye of a needle, so too, a rich man cannot enter the kingdom of God through his own self-efforts. Yet, in the larger narrative, Jesus—who is both rich in His divine nature and poor in His human nature—makes the impossible possible. He, as the camel who humbled Himself, pursues the poor (humanity), and through His death and resurrection, He bridges the gap, offering salvation not through wealth or self-righteousness but through grace. In this way, the camel also becomes a symbol of Christ, who, in His divine wealth, gave up everything to pursue the poor, to redeem them and bring them into the kingdom of God. The Rich Man’s Struggle and Jesus’ Sacrifice The rich young man’s struggle is the struggle of every self-righteous person—the belief that through good works or material wealth, they can gain eternal life. Jesus’ teaching reveals that this is impossible. However, Jesus Himself, as the camel, becomes the rich man pursuing the poor, and through His sacrifice, He makes a way for the poor in spirit to enter the kingdom of heaven. Conclusion: The Camel as a Symbol of Christ's Humility and the Pursuit of the Poor Thus, the camel in Jesus' teaching represents not only the rich man who seeks to justify himself by the law and wealth but also the rich Christ who humbled Himself, becoming poor to save humanity. The gimel letter, with its dual meaning of "camel" and "a rich man pursuing a poor man," ties perfectly with the narrative of the gospel. Jesus, the eternal God, rich in glory, sought after the poor—humanity lost in sin—and through His poverty and humility, He offers the riches of eternal life. The camel through the eye of the needle teaches us that it is only through Jesus' work—His life, death, and resurrection—that we can be justified and enter God's kingdom, not by our wealth, our status, or our ability to follow the law. It is a reminder that Jesus came to pursue and save the poor in spirit, offering the richness of His grace to all who will receive it. You said: add in the element of the camel representing a judge ChatGPT said: ChatGPT Certainly! Here's the expanded interpretation with the camel also representing a judge, incorporating the element of judgment in the context of Christ's humility and pursuit of the poor. The Rich Young Man, Jesus, the Camel, and the Judge In the Gospel story of the rich young man, Jesus challenges the man’s self-justification and reliance on his wealth, telling him, "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Matthew 19:24, Mark 10:25, Luke 18:25). This vivid metaphor connects deeply with the symbolism of the camel and the spiritual journey of both the rich man and Christ Himself. Jesus as the Rich Man Who Became Poor The rich young man in this passage represents someone who believes he can justify himself through his wealth and works, equating his riches with righteousness. However, Jesus—who, as God, is infinitely rich in glory and power—gave up His riches to become poor for our sake. As it says in 2 Corinthians 8:9: "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich." Jesus’ incarnation and ultimate sacrifice on the cross are the ultimate act of God giving up His divine wealth and power to take on the poverty of human flesh. Jesus, in His humility, took on the limitations of humanity, living without earthly wealth, not seeking to be served but to serve. Through His poverty, He offers spiritual riches to all who believe. The Hebrew Symbolism of the Camel (Gimel) In the Hebrew language, the letter gimel (ג) represents a camel, but it also carries a deeper symbolic meaning. Gimel symbolizes a rich man pursuing a poor man, as the shape of the letter suggests an image of a figure with a flowing garment, traditionally seen as a rich or noble person who would give to a beggar or the poor. This aligns with the message of the gospel, where Jesus, the rich man (God), pursues the poor man (humanity) in His love and mercy. Jesus came not to be served, but to serve and to give His life as a ransom for many. He humbled Himself and became poor, so that through His poverty, we might become spiritually rich. This pursuit of the poor is seen in Jesus’ ministry, where He consistently reached out to the marginalized, the sinners, and the outcasts—offering them the richness of eternal life. The Camel as a Judge In addition to symbolizing richness and pursuit, the camel also represents a judge. The camel, being an unclean animal in the law, teaches us that judgment is a role reserved for God, not for humans. In the sensus plenior, the camel is an image of a divine judge, reflecting God's judgment over humanity. This is aligned with the broader concept that God alone has the authority to judge, and He does so not with harshness, but with mercy. The camel as a judge speaks of the dual nature of Christ. As the divine judge, Jesus came to judge sin, but instead of condemning humanity, He took the judgment upon Himself. Christ's judgment is expressed in His sacrifice on the cross—where He, the judge, became the sacrificial lamb for the forgiveness of sins. This role of the judge is seen when Jesus declares, "For God did not send his Son into the world to condemn the world, but to save the world through him" (John 3:17). Jesus and the Camel in the Eye of the Needle In the story of the rich young man, the metaphor of a camel going through the eye of a needle becomes a riddle that exposes the impossibility of self-justification. The camel, representing the rich man, symbolizes human reliance on wealth, status, and law as means of justification. However, just as a camel cannot physically pass through the eye of a needle, so too, a rich man cannot enter the kingdom of God through his own self-efforts. Yet, in the larger narrative, Jesus—who is both rich in His divine nature and poor in His human nature—makes the impossible possible. He, as the camel who humbled Himself, pursues the poor (humanity), and through His death and resurrection, He bridges the gap, offering salvation not through wealth or self-righteousness but through grace. In this way, the camel also becomes a symbol of Christ, who, in His divine wealth, gave up everything to pursue the poor, to redeem them and bring them into the kingdom of God. The Rich Man’s Struggle and Jesus’ Sacrifice The rich young man’s struggle is the struggle of every self-righteous person—the belief that through good works or material wealth, they can gain eternal life. Jesus’ teaching reveals that this is impossible. However, Jesus Himself, as the camel, becomes the rich man pursuing the poor, and through His sacrifice, He makes a way for the poor in spirit to enter the kingdom of heaven. Conclusion: The Camel as a Symbol of Christ's Humility, Judgment, and the Pursuit of the Poor Thus, the camel in Jesus' teaching represents not only the rich man who seeks to justify himself by the law and wealth but also the rich Christ who humbled Himself, becoming poor to save humanity. The gimel letter, with its dual meaning of "camel" and "a rich man pursuing a poor man," ties perfectly with the narrative of the gospel. Jesus, the eternal God, rich in glory, sought after the poor—humanity lost in sin—and through His poverty and humility, He offers the riches of eternal life. Moreover, the camel as a judge reveals Christ's role in judgment. He does not come to judge and condemn, but to offer salvation, having already taken upon Himself the judgment for our sins. The camel through the eye of the needle teaches us that it is only through Jesus' work—His life, death, and resurrection—that we can be justified and enter God's kingdom, not by our wealth, our status, or our ability to follow the law. It is a reminder that Jesus came to pursue and save the poor in spirit, offering the richness of His grace to all who will receive it. The camel, as both a rich man pursuing the poor and a divine judge, perfectly embodies the paradox of Christ's work: He, the Judge, became the Lamb to save humanity. 3. Mt 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 3. BP Mt 5:44 I have a different teaching. Love your enemies. Bless them if they curse you. Do good to those who hate you. Pray for those who abuse and bully you. |
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ELTB 14-15 [∞]
Rabbits symbolize some teachers. Adam saw the rabbits jumping everywhere but could not tell if they were happy, scared, or jumping for fun. A warren of rabbits sometimes looks like popcorn popping. It appears like they are celebrating everything. The name given to them was 'divided jubilation'. Rabbits symbolize teachers who mix many religions together. they hop about from one religion to another. They celebrate Christmas, Hanukkah, or Kwanzaa one day, and Hindi dust the next. To them all religions are good. They have no discernment about what to celebrate or believe. The Bible says that rabbits are unclean because they do not have a split hoof, though they chew the 'gerah'. They chew their food twice, not by burping, but by eating their night droppings. That's kind of gross. Unlike the clean animals that meditate on God's word, the rabbit-like teacher is not a good teacher. He doesn't understand God's word because the second time he eats it, he is meditating on his opinion. He came to a conclusion the first time. The clean animal doesn't come to a conclusion until he has thought about it many times. [1] A new life is not produced from thinking about his own opinions. For him, the knowledge of God did not produce a changed life. hare or rabbit arnebeth - ארנבת - house בת of divided א jubilation רנ 1. Ps 1:2 But his delight [is] in the law of the LORD; and in his law doth he meditate day and night. 1. BP Ps 1:2 He enjoys meditating on the law of the Lord day and night. RewriteRABBIT: NO DISCERNMENTThe **rabbit** in biblical symbolism serves as a vivid image of certain kinds of teachers. Adam, observing the behavior of rabbits, saw them leaping and hopping about in all directions. But their movements were ambiguous—were they happy, frightened, or just playful? The **name given to them**, "divided jubilation," reflects this confusion. A group of rabbits in a warren can even resemble popcorn popping, appearing to celebrate everything indiscriminately. Rabbits as Teachers with No DiscernmentIn the **sensus plenior**, rabbits symbolize **teachers** who lack discernment. These are individuals who mix elements of many religions together, hopping from one belief system to another. They celebrate a variety of traditions, such as Christmas, Hanukkah, or Kwanzaa one day, and engage in practices from Hinduism the next. To them, **all religions appear good**, and they fail to distinguish between truth and falsehood. This lack of discernment makes them unfit as teachers of God’s Word. The Rabbit as an Unclean AnimalAccording to ▸ ± Leviticus 11:6, the rabbit is considered unclean: > "The rabbit, though it chews the cud, does not have a split hoof; it is unclean for you." (▸ ± Leviticus 11:6) The unclean nature of the rabbit offers a deeper symbolic lesson:
Divided Jubilation and Superficial TeachingThe **house of divided jubilation** (from the Hebrew **arnebeth**, ארנבת) reflects the nature of these teachers:
Meditation on God's Word: The Contrast of the Clean TeacherThe Bible offers a different model for teachers in ▸ ± Psalm 1:2: > "But his delight is in the law of the LORD, and in his law doth he meditate day and night." (▸ ± Psalm 1:2) The clean teacher:
In contrast, the rabbit-like teacher’s knowledge fails to lead to spiritual transformation because it is based on personal opinion rather than divine truth. Key Takeaway: Rabbits as a Warning Against Superficial TeachingThe rabbit teaches us the danger of **lacking discernment** in teaching and belief. It warns against celebrating everything indiscriminately, blending truth with error, and relying on personal opinions rather than meditating deeply on God’s Word. When we think of the rabbit, we are reminded to:
The **rabbit**, with its divided jubilation and unclean status, symbolizes the consequences of failing to discern God’s truth—a stark reminder for us to seek wisdom, clarity, and transformation through God’s Word. References |
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ELTB 16-17 [∞]
Pigs are also unclean. Swine eat, or learn, anything, and teach it as truth. For example, some people say their favorite verse of the Bible is "God helps those who help themselves". That isn't in the Bible, but they think it is and tell others about it. [1] [2] The swine is a symbol of the self-righteous; those who think they are good only because they think they are good. They believe that everything they agree with, must be true. Swine pass off new teachings from others as if they are from the Bible. They hear others say there are errors in the Bible, so they pass it on as if true to make themselves look clever. Swine-like teachers may also learn things from science and pass them on as absolute truth. Only one thing is certain in science: what it says is true today, will not be true tomorrow. The 'pig' may read the Bible and misunderstand it. They will teach their mistake as truth. Sometimes there are things in the Bible that appear to say opposite things. The 'pig' will choose one and ignore the other, rather than work to understand how they both are true. The one who cannot understand the word of God is not a good teacher. swine chaziyr חזיר - perceive חז a new י revelation ר 1. Pr 11:22 [As] a jewel of gold in a swine’s snout, [so is] a fair woman which is without discretion. 1. BP Pr 11:22 A pretty girl who does not discern [what she learns] is like a pig with a gold ring in it's nose. 2. Mt 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 2. BP Mt 7:6 Don't give holy things to dogs [those who return to their old sins]. Don't give pearls [precious things] to pigs [those who don't know they are precious]. They will destroy them and you. |
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ELTB 18-19 [∞]
The attitude of the swine-like teacher is dangerous because it is contagious. God's law to the Hebrews about the swine was that they should not even touch their dead bodies. [1] This is a riddle in the play. It's not actually talking about dead bodies of teachers. In Hebrew, this riddle means that we should not be joined to their foolishness nor plagued by it. [2] Apart from teaching untrue things, what does their foolishness look like? A pig-like teacher may brag about giving an apple to a homeless guy. The swine next to him brags that he gave two apples. The first responds that he gave his only apple, so his sacrifice was greater. The foolishness of the swine will try to make you feel bad for the good work you did. The swine wants to seem better than you. This bragging about works is contagious. Do not join to it. Don't touch it or listen to it. The swine's self-righteousness is contagious because we want to feel important too. We want attention and appreciation. We want to look good to others. Do not get contaminated by it. Instead, seek teachers who build you up rather than make themselves look good. Have nothing to do with swine or you may get caught up in their folly. As Paul taught: Don't join with unbelievers: How can you learn to do right from those who do wrong? Can you mix doing right with doing wrong? 1. Le 11:8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you. 1. BP Le 11:8 Don't eat pork or bacon and don't touch their dead bodies. [They are a picture of something you shouldn't learn.] 2. Tit 3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 2. BP Tit 3:9 There is nothing to gain by stupid questions, or your family tree. Being disagreeable, and arguing about the rules are also a waste of time. |
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ELTB 20-21 [∞]
The Hebrew name for 'fish' means 'commanded to pursue'. When Adam watched the fish darting in the water, it seemed like an appropriate name. The fish-like teacher seeks God in his word by God's command. [1] As with the unclean animals, riddles hide the things that make fish clean. A clean fish has scales symbolizing the love of God. They are also propelled by fins, which represent the love Jesus had for the word. His love of the word motivates the good teacher. God's teachers are always looking to understand God better. They study, meditate, and then live what they have learned. They correct their teaching and their lives as they learn more. The love God has for his people, motivates them. They desire that others know God's love. The good teacher wears the armor of God as he searches the scriptures. He swims in the water of God's word, and the love of God motivates him. fish dag דג - commanded ד to pursue ג scale qasqeseth קקשת - scale, mail (armor) 1. Le 11:9 These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. 1. BP Le 11:9 You may eat anything from the lakes, seas and rivers, that has fins and scales. |
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ELTB 22-23 [∞] SUMMARY All these animals are on the stage and in the play. The actors had to follow the rules for eating or not eating them. We may eat them all, while we remember what they teach.
As students, we learn to be like the good teachers, and to avoid being like the bad ones. The best and ultimate teacher is Jesus Christ, who meditated on God's word. He was the loving judge on the cross. His sole purpose was devotion to the Father. So that we might know the Father, he had the humility and love to die for our sake. When Jesus told us to eat his body, it is like the riddle of the animals. It is a riddle to remind us to learn of his love shown to us on the cross. |
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ELTB 24-25 [∞]
For the parents: An introduction to the method of interpretation. The basis for this study is a first century hermeneutic. New Testament authors use it as they reference Old Testament scriptures in the New. Called Notarikon, it refers to the attribute of Hebrew. A Hebrew word gets it's meaning from the combined meaning of the letters within. Letters get their meanings from the jots (yods or jots) and strokes (vavs or tittles). The apostle John demonstrates a fluency in Notarikon in his Gospel and his letters. This gets lost in translation to Greek, so the readers of the Septuagint never saw it. The opposite of Notarikon is the formation, or building of words. Yods and vavs form letters. Letters combine in pairs to form gates (two-letter sub-roots) . Letters decorate gates, and gates join gates and words to form larger words. Each time the parts keep their meaning. Notarikon unpacks the meaning of the animal names. This is not free-for-all allegory. Adam gave the names to animals based on behaviors he saw. 'Name' means 'reputation'. We observe the behaviors given today, in the various animals. We surmise that Adam may have seen the same. This connection, though not scripture, is plausible and interesting. This thesis presumes the Hebrew Square Text to be the oldest form of Hebrew writing. It challenges the common academic dogma that Paleo-Hebrew is older. This work would support the Wiseman hypothesis that eye-witnesses wrote Genesis. A restored Notarikon is used, not a rabbinic one. More on these in another work. |
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ELTB 26-27 [∞]
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ELTB 28-29 [∞]
Introduction 1. Jer 31:34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. 1 BP Jer 31:34 [The day will come] when everyone will know me, and there will be no more missionaries. I will forgive all they have done by instinct, and forget their intentional sin. 2. Ro 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse: 2. BP Ro 1:20 They have no excuse for not knowing God. His invisible attributes, like his power and deity, have been seen from the beginning. We know made things have a maker. 3. De 28:37 And thou shalt become an astonishment, a proverb [parable], and a byword, among all nations whither the LORD shall lead thee. 3. BP De 28:37 Everywhere God leads you, you will be desolate. Your lives will be a parable [of Christ], and people will taunt you. The Law and the Play 1. De 28:37 And thou shalt become an astonishment, a proverb [parable], and a byword, among all nations whither the LORD shall lead thee. 1. BP De 28:37 Everywhere God leads you, you will be desolate. Your lives will be a parable [of Christ], and people will taunt you. 2. Ge 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 2. BP Ge 22:18 Because you obeyed me, I will bless all nations [by the parable of Israel and] by Christ. 3. Pr 25:2 [It is] the glory of God to conceal a thing: but the honour of kings [is] to search out a matter. 3. BP Pr 25:2 God's glory is his riddling speech; kings gain honor by discovering his sayings. 4. Ps 78:2 I will open my mouth in a parable: I will utter dark sayings of old: 4 BP Ps 78:2 [When I come as Messiah] I will teach with parables that are riddles. 5. Ge 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 5. BP Ge 2:17 Don't eat from the tree of the knowledge of good and evil, or you will die that day. Meditate on the Word of God 1. Le 11:2 Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth. 1. BP Le 11:2 Talk to Israel. Say, "Among all the animals on earth. Eat these." 2. Le 11:3 Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat. 2. BP Le 11:3 You will eat whatever has a divided and separated hoof, and chews the cud. 3. Heb 7:26 For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 3. BP A high priest like this stood out among us, then separated from us sinners higher than the heavens. He is holy, simple, pure and sinless. 4. Ro 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 4.BP Ro 6:4 So baptism is a symbol of us dying to self with Christ. Since he rose from the dead according to the hidden riddles of the Father, we also should walk in a new life. Unclean Animals 1. Le 11:4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: [as] the camel, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you. 1. BP Don't eat the animals that don't chew cud or have a split hoof. Don't eat the camel because even though it chews cud, it does not have a split hoof. 2. Ro 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God. 2. BP Ro 12:2 Don't act like everyone else. Think different and act different. Prove God's good, acceptable, and perfect will [by your life]. Camel 1. Mt 7:1 Judge not, that ye be not judged. 1. BP 1. Mt 7:1 God will judge you for playing God, if you judge others. 2. Ro 5:17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 2. BP [Adam sinned and his spirit died. As a result, his children were born with living bodies and dead spirits.] Your life [spirit] will abound in love and the gift of righteousness even more so through Jesus Christ. 3. Mt 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 3. BP Mt 5:44 I have a different teaching. Love your enemies. Bless them if they curse you. Do good to those who hate you. Pray for those who abuse and bully you. Coney 1. Isa 55:9 For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 1. BP Isa 55:9 The heavens are higher than the earth. So are my ways [of the Spirit] higher than your [ways of the flesh]. And so my [Spiritual] thoughts are more exalted than your [carnal] thoughts. 2. Ro 7:9 For I was alive without the law once: but when the commandment came, sin revived, and I died. 2. BP Ro 7:9 I thought I was fine before I heard the law. Then I heard the law and realized that by all my sin, I had a dead spirit. 3. 1Co 11:24 And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 3. BP 1Co 11:24 After he gave thanks, he broke [the bread]. "Take the bread and eat it: it represents my broken body [scourged and pierced] which I gave to you [on the cross]. Do this as a memorial of me. Rabbit 1. Ps 1:2 But his delight [is] in the law of the LORD; and in his law doth he meditate day and night. 1. BP Ps 1:2 He enjoys meditating on the law of the Lord day and night. Swine 1. Pr 11:22 [As] a jewel of gold in a swine’s snout, [so is] a fair woman which is without discretion. 1. BP Pr 11:22 A pretty girl who does not discern [what she learns] is like a pig with a gold ring in it's nose. 2. Mt 7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 2. BP Mt 7:6 Don't give holy things to dogs [those who return to their old sins]. Don't give pearls [precious things] to pigs [those who don't know they are precious]. They will destroy them and you. Swine2 1. Le 11:8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you. 1. BP Le 11:8 Don't eat pork or bacon and don't touch their dead bodies. [They are a picture of something you shouldn't learn.] 2. Tit 3:9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 2. BP Tit 3:9 There is nothing to gain by stupid questions, or your family tree. Being disagreeable, and arguing about the rules are also a waste of time. Fish 1. Le 11:9 These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. 1. BP Le 11:9 You may eat anything from the lakes, seas and rivers, that has fins and scales. |
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