What happened to the Tree of the Knowledge of Good and Evil?

[Laureate]

I believe once Havel sacrificed the lamb, that Havels sacrifice was no longer required, but because Havel performed the necissary sacrifice he basically was performing his brothers Job, and as Elohym tried to tell the children of Israel to not go up and do battel with the Amalekites, after they failed to do the required thing. Likewise, I suspect was the case with Cain.

Just a suspicion, nothing solid enough to pass on as the truth itself.

 

[visionary]

I love it when the Most high uses You to correct me, it just makes me want to swerve into another lane just so I can be pulled over and cited by you, I truley adore you.

Didn't know that about the potatoes, though I know bananas that are not hybrid have seeds the size of good n plenty (candy).

Didn't mean to make you swerve. Sorry... just for clarification for the readers. Not to throw you off your game. I liked your post.

 

[pat34lee]

Cain lived because there were no witnesses who could testify against him, per Torah law

The blood of Abel testified against him, and there was no Torah yet, so no two witness requirement. We know that Yah taught Adam, who taught his sons, but we don't know exactly what they were taught. Only those prone to lawbreaking need the law spelled out.

the Torah prescribes that such a man will die by the hand of Heaven... ie an unnatural death.

Torah or talmud?

In the case of Cain,

Fairy tale, as many other attempts to explain or expand on biblical stories.

 

[pat34lee]

Hey Pat! No never read the Koran, but we do know how Elohym feels about one who slays a lamb when we read Isaiah 66, which sounds far from a worthy sacrifice.

Isaiah 66 is not about the sacrifices, but the intent of the people making them. If you offer an unworthy sacrifice (lame, blind, blemished), then you are worse than offering no sacrifice at all. You are offering insult as sacrifice to the creator. Obey first, then you will be worthy to offer a fitting sacrifice.

The scripture says that Ea'huah had שע which is a word that expresses 'dismay, and shock' (kjv transl. 'respect'), and is translated as 'dismay' elsewhere in the scriptures, please consult Strongs #8159

Yes, many Hebrew words can be either positive or negative, depending on circumstance. The text around this does not support the negative view. Yah respected or regarded Abel's sacrifice.

I believe Havel's sacrifice was justified from on high, not by Havel, for his sacrifice, was just that, a Real Sacrifice, I believe Cain's offering would have been acceptable if sin would have never entered the picture, but sin did enter the picture, and a price had to be paid, Cain didn't want to do it, and Havel was willing.

For all I know, Havel was the intended lamb Sacrifice all along, and Cain was in Abraham's shoes, but couldn't bring himself to slay his brother until (something like what Josephus shared from his studies), it became a threat to his birthright.

No body in their right mind should offer a sacrifice that is a pleasure to perform, it defeats the purpose.

As to whether or not a sacrifice should be a pleasure, that depends on the sacrifice. There are non-blood sacrifices, such as wine, meal or first fruits of the fields. No blood sacrifice should be easy or light. That is why the Passover lamb had to be brought in for four days. In that time, it becomes like a pet, especially to the children.

As for human sacrifice, no. That was never allowed or acceptable. Cain's sin was pride. He could not humble himself to offer the correct sacrifice even when given a second chance. He chose instead to kill his brother who had done right.

 

[Laureate]

Didn't mean to make you swerve. Sorry... just for clarification for the readers. Not to throw you off your game. I liked your post.

You did not cause the swerve, you caught the discrepency of me calling a potatoe a tuber.

I count it a blessing to be cited by you because your graceful, and without guile, and it shows, your not snippy, nothing condescending, no display of impatience....I was trying to be humorous, saying, you make me want to swerve again, just so I can have the pleasure of watching you cite my discrepency.

 

[pinacled]

The blood of Abel testified against him, and there was no Torah yet, so no two witness requirement. We know that Yah taught Adam, who taught his sons, but we don't know exactly what they were taught. Only those prone to lawbreaking need the law spelled out.



Torah or talmud?



Fairy tale, as many other attempts to explain or expand on biblical stories.

Dispensation comes from reading and Hearing the Torah. Confirming the Word with the Word.
A resonating note per Key.

 

[Laureate]

Isaiah 66 is not about the sacrifices, but the intent of the people making them. If you offer an unworthy sacrifice (lame, blind, blemished), then you are worse than offering no sacrifice at all. You are offering insult as sacrifice to the creator. Obey first, then you will be worthy to offer a fitting sacrifice.

Not quite able to swallow Isaiah 66 having nothing to do with sacrifices, but I couldn't agree more with the remainder of this paragraph.

It appears some one was actually taking naive pleasure in their sacrifice, as if some one was like, 'Oh goody we get to go sacrifice unto Elohym today, and that alone will certify that we are good, or safe, etc.,' mingled with, '...it's not like He is asking us to sacrifice Scruffy'.

I'm horrible when it comes to playing Jeopardy, yet this is what I see Elohym responding to when He compares the lamb with a domestic pet, to me He is saying, some one is failing to realize the true value of the lamb being sacrificed, therefore He compaired it to something one would never imagine to sacrifice.

Sadly implying that a dog would have made a better sacrifice (however totally in apropriate), simply because of the meaningful Value which they have invested in it; thus some one saw the lamb to be more like a Likable Thing that one can easily part with, instead of as a Lovable Person one could not fathom to part with.

Yes, many Hebrew words can be either positive or negative, depending on circumstance. The text around this does not support the negative view. Yah respected or regarded Abel's sacrifice.

I tend to rely on varient yet viable translations, that are non contradictive, just like the example Elohym provides for us in Jeremiah1:11

What person holds the value of a life to be Great, and can not be 'Shocked, or Dismayed' when they witness, or hear of a Life being taken? I'll have to disagree with you where you say, the context does not support the concept of shock, or dismay;

Perhaps we are both short in coming, and the proper rendering should read 'Surprised', I try to leave no stone unturned when searching, I'm counting on friends like you to have my back, you know, in case you may notice where I may have left one uncovered, you can give me a heads up

As to whether or not a sacrifice should be a pleasure, that depends on the sacrifice. There are non-blood sacrifices, such as wine, meal or first fruits of the fields. No blood sacrifice should be easy or light. That is why the Passover lamb had to be brought in for four days. In that time, it becomes like a pet, especially to the children.

The wine should be the finest in one's cellar, one who's age represents Value that should not be easy to patt with, however, in such cases, we save the best for such special occasions, and it is our giving our best that counts as evidence that we actually believe the occasion is קדש 'Special'.

As for human sacrifice, no. That was never allowed or acceptable. Cain's sin was pride. He could not humble himself to offer the correct sacrifice even when given a second chance. He chose instead to kill his brother who had done right.

If Elohym were to instruct me to perform the sacrifice of a living being, I'm pretty sure humility would not even be an issue in the picture, but to fathom, how in the world can I be the instrument to Slay one of my younger brother's lambs, which is counted precious above even scruffy;

When he refused, and Havel him self was able to bring himself to perform the difficult task of slaying an innocent loved one, then was Cain angry, because his brother's righteousness made him look like a fool, and yes jealous, because the birthright held in his brothers hand used to belong to him.

 

[Laureate]

What if, like with Abraham, Elohym was only examining Cain's ability to have faith, and comply, trusting that Elohym knew what He was doing? And instead of succeeding unto the title 'father of many nations' as Avraham, instead he failed.

What if the sacrifice was Havel all along? yet, Elohym was prepared to offer Havel's lamb as a substitute at the moment He was convinced that Cain was going to follow through with it?

What if Cain thought he could regain his birth right stolen upon Havel's sacrifice? Then he would have a gainful motive fueled with anger jealousy, and resentment!

Yet to attempt to follow through with a sacrifice that was already accounted for by Havel's sacrifice, would place Cain in the same position the children of Israel were in, when Elohym told them to not go, after failing to comply with the first instructions, i.e. to go.

 

[pinacled]

What if, like with Abraham, Elohym was only examining Cain's ability to have faith, and comply, trusting that Elohym knew what He was doing? And instead of succeeding unto the title 'father of many nations' as Avraham, instead he failed.

What if the sacrifice was Havel all along? yet, Elohym was prepared to offer Havel's lamb as a substitute at the moment He was convinced that Cain was going to follow through with it?

What if Cain thought he could regain his birth right stolen upon Havel's sacrifice? Then he would have a gainful motive fueled with anger jealousy, and resentment!

Yet to attempt to follow through with a sacrifice that was already accounted for by Havel's sacrifice, would place Cain in the same position the children of Israel were in, when Elohym told them to not go, after failing to comply with the first instructions, i.e. to go.

I thoroughly enjoy your post.
But being brought back to Yeshua's Words. Grace is given. Is it possible that Good and Evil perpetuated here in Cain and Able?

44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

For me this is Cain. "Murderer from the beginning".
You have the seed of the serpent and the seed of Eve at enmity

Curses and Blessings.
Yeshua/Jesus is the School Master.

14 And the LORD God said unto the serpent: 'Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.' {S}
17 And unto Adam He said: 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
Cain brought forth the fruit of the ground? The ground was cursed right?

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;

Message to Cain
7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.'


Yeshua/Jesus is the Word.
9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

11 Doth a fountain send forth at the same place sweet water and bitter?

12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

And in the Beginning the Waters were Divided.
Was Yeshua/Jesus Revealing something?
Through out the Torah There is a Well to Water the flock.

 

[Josephus]

The blood of Abel testified against him, and there was no Torah yet, so no two witness requirement. We know that Yah taught Adam, who taught his sons, but we don't know exactly what they were taught. Only those prone to lawbreaking need the law spelled out.



Torah or talmud?



Fairy tale, as many other attempts to explain or expand on biblical stories.

The Torah has always existed. It was given to Moses, not drafted by him.

So yes, the two witness requirement exists for there to be a conviction and execution of a murderer. And yes the Torah, not Talmud explains by Cain's example that one who murders, and is not convicted by the testimony of two witnesses, that such a murderer dies an unnatural death.

Not to say it's Talmud, but "talmud" means "study" as in Torah/bible study. So I don't understand the anathema to "Torah study." And when you study the Torah on this matter, it can only be logically drawn that Lamech killed Cain, and Tubal-Cain, the only two individuals who legally qualify for such an action to have happened to them and for the Torah to take pains to describe such in the fewest words possible, leaving the reader to figure it out based on the clues and logic they present.

The entirety of the Torah must be taken and understood in order to understand just one part of it. That is its design. That is truly its divinely inspired essence and the root of its structure. Take even just one tittle out, and you have destroyed the entire meaning and application/understanding of Torah. Thus everything that applies to a murderer in Torah, applies to Cain. Thus any consequences that befall him, is explained later in the Torah that describes what happens to someone who is not convicted by two witnesses but is still guilty by Heaven for murder. It all connects. It all relates. The Torah is a self extracting archive of teaching of what is right and wrong. It explains itself. We don't have to conjecture. This is true Torah study.

 

[Hoshiyya]

The Torah has always existed. It was given to Moses, not drafted by him.

So yes, the two witness requirement exists for there to be a conviction and execution of a murderer. And yes the Torah, not Talmud explains by Cain's example that one who murders, and is not convicted by the testimony of two witnesses, that such a murderer dies an unnatural death.

Not to say it's Talmud, but "talmud" means "study" as in Torah/bible study. So I don't understand the anathema to "Torah study." And when you study the Torah on this matter, it can only be logically drawn that Lamech killed Cain, and Tubal-Cain, the only two individuals who legally qualify for such an action to have happened to them and for the Torah to take pains to describe such in the fewest words possible, leaving the reader to figure it out based on the clues and logic they present.

The entirety of the Torah must be taken and understood in order to understand just one part of it. That is its design. That is truly its divinely inspired essence and the root of its structure. Take even just one tittle out, and you have destroyed the entire meaning and application/understanding of Torah. Thus everything that applies to a murderer in Torah, applies to Cain. Thus any consequences that befall him, is explained later in the Torah that describes what happens to someone who is not convicted by two witnesses but is still guilty by Heaven for murder. It all connects. It all relates. The Torah is a self extracting archive of teaching of what is right and wrong. It explains itself. We don't have to conjecture. This is true Torah study.

What is your interpretaton of Lamech's utterances in the "song of the sword" ?

 

[Josephus]

What is your interpretaton of Lamech's utterances in the "song of the sword" ?

The same as that as found in most Orthodox Jewish commentaries. I don't find much to differ.

 

[Hoshiyya]

Do you believe Cain (may have) died in a hunting accident involving Lamech and Tubal-Cain ?

 

[Lulav]

Because everything in the earth corrupted itself. Not even the animals were without fault.

How does everything in the earth corrupt itself? What did the animals do wrong?

 

[Laureate]

... Only those prone to lawbreaking need the law spelled out.

Very succinct, dont bother wrapping it I'll take it as is, now I have something beautiful to add to my repertoire, thanks Pat!

 

[pat34lee]

Very succinct, dont bother wrapping it I'll take it as is, now I have something beautiful to add to my repertoire, thanks Pat!

You are welcome to it. I hate writing long posts, so I condense as much as possible and hope it still gets the correct message across.

 

[pat34lee]

How does everything in the earth corrupt itself? What did the animals do wrong?

Most likely the same thing that is happening today. GMO's and genetic manipulation by the angels. They may have created real sphinxes, griffons and other cross-species monsters. If not that, perhaps mutant bacteria and viruses were running rampant through nature because of the angels and man's sin.

 

[pinacled]

I thoroughly enjoy your post.
But being brought back to Yeshua's Words. Grace is given. Is it possible that Good and Evil perpetuated here in Cain and Able?

44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

For me this is Cain. "Murderer from the beginning".
You have the seed of the serpent and the seed of Eve at enmity

Curses and Blessings.
Yeshua/Jesus is the School Master.

14 And the LORD God said unto the serpent: 'Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.' {S}
17 And unto Adam He said: 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
Cain brought forth the fruit of the ground? The ground was cursed right?

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;

Message to Cain
7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.'


Yeshua/Jesus is the Word.
9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

11 Doth a fountain send forth at the same place sweet water and bitter?

12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

And in the Beginning the Waters were Divided.
Was Yeshua/Jesus Revealing something?
Through out the Torah There is a Well to Water the flock.

I have brought this up before. The waters stood out to me so I share what I have found.
So maybe there is way to understand further scripture with comparative context to the Torah.
Bitter then Sweet.
Psalm 46King James Version (KJV)
46 God is our refuge and strength, a very present help in trouble.

2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;


3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.

7 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

8 Come, behold the works of the Lord, what desolations he hath made in the earth.

9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.

10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

Psalms Chapter 65 תְּהִלִּים
א לַמְנַצֵּחַ מִזְמוֹר, לְדָוִד שִׁיר. 1 For the Leader. A Psalm. A Song of David.
ב לְךָ דֻמִיָּה תְהִלָּה אֱלֹהִים בְּצִיּוֹן; וּלְךָ, יְשֻׁלַּם-נֶדֶר. 2 Praise waiteth for Thee, O God, in Zion; and unto Thee the vow is performed.
ג שֹׁמֵעַ תְּפִלָּה-- עָדֶיךָ, כָּל-בָּשָׂר יָבֹאוּ. 3 O Thou that hearest prayer, unto Thee doth all flesh come.
ד דִּבְרֵי עֲו‍ֹנֹת, גָּבְרוּ מֶנִּי; פְּשָׁעֵינוּ, אַתָּה תְכַפְּרֵם. 4 The tale of iniquities is too heavy for me; as for our transgressions, Thou wilt pardon them.
ה אַשְׁרֵי, תִּבְחַר וּתְקָרֵב-- יִשְׁכֹּן חֲצֵרֶיךָ:
נִשְׂבְּעָה, בְּטוּב בֵּיתֶךָ; קְדֹשׁ, הֵיכָלֶךָ. 5 Happy is the man whom Thou choosest, and bringest near, that he may dwell in Thy courts; {N}
may we be satisfied with the goodness of Thy house, the holy place of Thy temple!
ו נוֹרָאוֹת, בְּצֶדֶק תַּעֲנֵנוּ-- אֱלֹהֵי יִשְׁעֵנוּ;
מִבְטָח כָּל-קַצְוֵי-אֶרֶץ, וְיָם רְחֹקִים. 6 With wondrous works dost Thou answer us in righteousness, O God of our salvation; {N}
Thou the confidence of all the ends of the earth, and of the far distant seas;
ז מֵכִין הָרִים בְּכֹחוֹ; נֶאְזָר, בִּגְבוּרָה. 7 Who by Thy strength settest fast the mountains, who art girded about with might;
ח מַשְׁבִּיחַ, שְׁאוֹן יַמִּים--שְׁאוֹן גַּלֵּיהֶם; וַהֲמוֹן לְאֻמִּים. 8 Who stillest the roaring of the seas, the roaring of their waves, and the tumult of the peoples;
ט וַיִּירְאוּ, יֹשְׁבֵי קְצָו‍ֹת--מֵאוֹתֹתֶיךָ; מוֹצָאֵי בֹקֶר וָעֶרֶב תַּרְנִין. 9 So that they that dwell in the uttermost parts stand in awe of Thy signs; Thou makest the outgoings of the morning and evening to rejoice.
י פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ, רַבַּת תַּעְשְׁרֶנָּה-- פֶּלֶג אֱלֹהִים, מָלֵא מָיִם;
תָּכִין דְּגָנָם, כִּי-כֵן תְּכִינֶהָ. 10 Thou hast remembered the earth, and watered her, greatly enriching her, with the river of God that is full of water; {N}
Thou preparest them corn, for so preparest Thou her.
יא תְּלָמֶיהָ רַוֵּה, נַחֵת גְּדוּדֶהָ; בִּרְבִיבִים תְּמֹגְגֶנָּה, צִמְחָהּ תְּבָרֵךְ. 11 Watering her ridges abundantly, settling down the furrows thereof, Thou makest her soft with showers; Thou blessest the growth thereof.
יב עִטַּרְתָּ, שְׁנַת טוֹבָתֶךָ; וּמַעְגָּלֶיךָ, יִרְעֲפוּן דָּשֶׁן. 12 Thou crownest the year with Thy goodness; and Thy paths drop fatness.
יג יִרְעֲפוּ, נְאוֹת מִדְבָּר; וְגִיל, גְּבָעוֹת תַּחְגֹּרְנָה. 13 The pastures of the wilderness do drop; and the hills are girded with joy.
יד לָבְשׁוּ כָרִים, הַצֹּאן-- וַעֲמָקִים יַעַטְפוּ-בָר;
יִתְרוֹעֲעוּ, אַף-יָשִׁירוּ. 14 The meadows are clothed with flocks; the valleys also are covered over with corn; {N}
they shout for joy, yea, they sing. {P}

 

[pinacled]

I have brought this up before. The waters stood out to me so I share what I have found.
So maybe there is way to understand further scripture with comparative context to the Torah.
Bitter then Sweet.
Psalm 46King James Version (KJV)
46 God is our refuge and strength, a very present help in trouble.

2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;


3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.

7 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

8 Come, behold the works of the Lord, what desolations he hath made in the earth.

9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.

10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

Psalms Chapter 65 תְּהִלִּים
א לַמְנַצֵּחַ מִזְמוֹר, לְדָוִד שִׁיר. 1 For the Leader. A Psalm. A Song of David.
ב לְךָ דֻמִיָּה תְהִלָּה אֱלֹהִים בְּצִיּוֹן; וּלְךָ, יְשֻׁלַּם-נֶדֶר. 2 Praise waiteth for Thee, O God, in Zion; and unto Thee the vow is performed.
ג שֹׁמֵעַ תְּפִלָּה-- עָדֶיךָ, כָּל-בָּשָׂר יָבֹאוּ. 3 O Thou that hearest prayer, unto Thee doth all flesh come.
ד דִּבְרֵי עֲו‍ֹנֹת, גָּבְרוּ מֶנִּי; פְּשָׁעֵינוּ, אַתָּה תְכַפְּרֵם. 4 The tale of iniquities is too heavy for me; as for our transgressions, Thou wilt pardon them.
ה אַשְׁרֵי, תִּבְחַר וּתְקָרֵב-- יִשְׁכֹּן חֲצֵרֶיךָ:
נִשְׂבְּעָה, בְּטוּב בֵּיתֶךָ; קְדֹשׁ, הֵיכָלֶךָ. 5 Happy is the man whom Thou choosest, and bringest near, that he may dwell in Thy courts; {N}
may we be satisfied with the goodness of Thy house, the holy place of Thy temple!
ו נוֹרָאוֹת, בְּצֶדֶק תַּעֲנֵנוּ-- אֱלֹהֵי יִשְׁעֵנוּ;
מִבְטָח כָּל-קַצְוֵי-אֶרֶץ, וְיָם רְחֹקִים. 6 With wondrous works dost Thou answer us in righteousness, O God of our salvation; {N}
Thou the confidence of all the ends of the earth, and of the far distant seas;
ז מֵכִין הָרִים בְּכֹחוֹ; נֶאְזָר, בִּגְבוּרָה. 7 Who by Thy strength settest fast the mountains, who art girded about with might;
ח מַשְׁבִּיחַ, שְׁאוֹן יַמִּים--שְׁאוֹן גַּלֵּיהֶם; וַהֲמוֹן לְאֻמִּים. 8 Who stillest the roaring of the seas, the roaring of their waves, and the tumult of the peoples;
ט וַיִּירְאוּ, יֹשְׁבֵי קְצָו‍ֹת--מֵאוֹתֹתֶיךָ; מוֹצָאֵי בֹקֶר וָעֶרֶב תַּרְנִין. 9 So that they that dwell in the uttermost parts stand in awe of Thy signs; Thou makest the outgoings of the morning and evening to rejoice.
י פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ, רַבַּת תַּעְשְׁרֶנָּה-- פֶּלֶג אֱלֹהִים, מָלֵא מָיִם;
תָּכִין דְּגָנָם, כִּי-כֵן תְּכִינֶהָ. 10 Thou hast remembered the earth, and watered her, greatly enriching her, with the river of God that is full of water; {N}
Thou preparest them corn, for so preparest Thou her.
יא תְּלָמֶיהָ רַוֵּה, נַחֵת גְּדוּדֶהָ; בִּרְבִיבִים תְּמֹגְגֶנָּה, צִמְחָהּ תְּבָרֵךְ. 11 Watering her ridges abundantly, settling down the furrows thereof, Thou makest her soft with showers; Thou blessest the growth thereof.
יב עִטַּרְתָּ, שְׁנַת טוֹבָתֶךָ; וּמַעְגָּלֶיךָ, יִרְעֲפוּן דָּשֶׁן. 12 Thou crownest the year with Thy goodness; and Thy paths drop fatness.
יג יִרְעֲפוּ, נְאוֹת מִדְבָּר; וְגִיל, גְּבָעוֹת תַּחְגֹּרְנָה. 13 The pastures of the wilderness do drop; and the hills are girded with joy.
יד לָבְשׁוּ כָרִים, הַצֹּאן-- וַעֲמָקִים יַעַטְפוּ-בָר;
יִתְרוֹעֲעוּ, אַף-יָשִׁירוּ. 14 The meadows are clothed with flocks; the valleys also are covered over with corn; {N}
they shout for joy, yea, they sing. {P}

Why the Salt to dip into?

Is it a reminder of who we once were?

A memorial of the bitter Water we came from?

Glory to our Lord who provides the Fountain.
The rivers and rain to nourish the Land that is to the South and North.

The Sea can crash and foam for days and nights.
Yet the Rain will move the Mountains.

 

[pinacled]

A Divide

Matthew 13King James Version (KJV)
13 The same day went Jesus out of the house, and sat by the sea side.

2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;

4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:

5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

6 And when the sun was up, they were scorched; and because they had no root, they withered away.

7 And some fell among thorns; and the thorns sprung up, and choked them:

8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

9 Who hath ears to hear, let him hear.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

16 But blessed are your eyes, for they see: and your ears, for they hear.

17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

18 Hear ye therefore the parable of the sower.

19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.

26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.

27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?

29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:

35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.

37 He answered and said unto them, He that soweth the good seed is the Son of man;

38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.

49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,

50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

53 And it came to pass, that when Jesus had finished these parables, he departed thence.

54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

56 And his sisters, are they not all with us? Whence then hath this man all these things?

57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

58 And he did not many mighty works there because of their unbelief.