Dinah Hurt at 12

The Book of Jubilees

Dinah ravished, 1-3. Slaughter of the Shechemites, 4-6. Laws against intermarriage between Israel and the heathen, 7-17. Levi chosen for the priesthood on account of his slaughter of the Shechemites, 18-23. Dinah recovered, 24. Jacob's reproof, 25-6. (Cf. Gen. xxxiii.18, xxxiv.2, 4, 7, 13-14, 25-30, xxxv.5.)

[Chapter 30]

1. And in the first year of the sixth week [2143 A.M.] he went up to Salem, to the east of Shechem, in peace, in the fourth month.
2. And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, and she was a little girl, a child of twelve years.
3. And he besought his father and her brothers that she might be given to him to wife. And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them.
4. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: they slew all in torments because they had dishonoured their sister Dinah.
5. And thus let it not again be done from henceforth that a daughter of Israel be defiled; for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel.
6. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them, and that it might not thus again be done in Israel that a virgin of Israel should be defiled.
7. And if there is any man who wishes in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; and they shall burn the woman with fire, because she has dishonoured the name of the house of her father, and she shall be rooted out of Israel.
8. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, and every man who has defiled (it) shall surely die: they shall stone him with stones.
9. For thus has it been ordained and written in the heavenly tablets regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones.
10. And to this law there is no limit of days, and no remission, nor any atonement: but the man who has defiled his daughter shall be rooted out in the midst of all Israel, because he has given of his seed to Moloch, and wrought impiously so as to defile it.
11. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord.
12. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, and how the sons of Jacob spake, saying: 'We will not give our daughter to a man who is uncircumcised; for that were a reproach unto us.'
13. And it is a reproach to Israel, to those who live, and to those that take the daughters of the Gentiles; for this is unclean and abominable to Israel.
14. And Israel will not be free from this uncleanness if it has a wife of the daughters of the Gentiles, or has given any of its daughters to a man who is of any of the Gentiles.
15. For there will be plague upon plague, and curse upon curse, and every judgment and plague and curse will come upon him: if he do this thing, or hide his eyes from those who commit uncleanness, or those who defile the sanctuary of the Lord, or those who profane His holy name, (then) will the whole nation together be judged for all the uncleanness and profanation of this man.
16. And there will be no respect of persons [and no consideration of persons] and no receiving at his hands of fruits and offerings and burnt-offerings and fat, nor the fragrance of sweet savour, so as to accept it: and so fare every man or woman in Israel who defiles the sanctuary.
17. For this reason I have commanded thee, saying: 'Testify this testimony to Israel: see how the Shechemites fared and their sons: how they were delivered into the hands of two sons of Jacob, and they slew them under tortures, and it was (reckoned) unto them for righteousness, and it is written down to them for righteousness.
18. And the seed of Levi was chosen for the priesthood, and to be Levites, that they might minister before the Lord, as we, continually, and that Levi and his sons may be blessed for ever; for he was zealous to execute righteousness and judgment and vengeance on all those who arose against Israel.
19. And so they inscribe as a testimony in his favour on the heavenly tablets blessing and righteousness before the God of all:
20. And we remember the righteousness which the man fulfilled during his life, at all periods of the year; until a thousand generations they will record it, and it will come to him and to his descendants after him, and he has been recorded on the heavenly tablets as a friend and a righteous man.
21. All this account I have written for thee, and have commanded thee to say to the children of Israel, that they should not commit sin nor transgress the ordinances nor break the covenant which has been ordained for them, (but) that they should fulfil it and be recorded as friends.
22. But if they transgress and work uncleanness in every way, they will be recorded on the heavenly tablets as adversaries, and they will be destroyed out of the book of life, and they will be recorded in the book of those who will be destroyed and with those who will be rooted out of the earth.
23. And on the day when the sons of Jacob slew Shechem a writing was recorded in their favour in heaven that they had executed righteousness and uprightness and vengeance on the sinners, and it was written for a blessing.
24. And they brought Dinah, their sister, out of the house of Shechem, and they took captive everything that was in Shechem, their sheep and their oxen and their asses, and all their wealth, and all their flocks, and brought them all to Jacob their father.
25. And he reproached them because they had put the city to the sword for he feared those who dwelt in the land, the Canaanites and the Perizzites.
26. And the dread of the Lord was upon all the cities which are around about Shechem, and they did not rise to pursue after the sons of Jacob; for terror had fallen upon them.

genesis 1

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.

6 And God said, “Let there be a vault between the waters to separate water from water.” 7 So God made the vault and separated the water under the vault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning—the second day.

9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.

11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning—the third day.

14 And God said, “Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give light on the earth.” And it was so. 16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning—the fourth day.

20 And God said, “Let the water teem with living creatures, and let birds fly above the earth across the vault of the sky.” 21 So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” 23 And there was evening, and there was morning—the fifth day.

24 And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.”

27 So God created mankind in his own image,
    in the image of God he created them;
    male and female he created them.

28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.

31 God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.

Footnotes:

Happy Hanukkah

scary ambient music

Barnabus 1

Barnabas 1:1
I Bid you greeting, sons and daughters, in the name of the Lord that
loved us, in peace.

Barnabas 1:2
Seeing that the ordinances of God are great and rich unto you, I
rejoice with an exceeding great and overflowing joy at your blessed
and glorious spirits; so innate is the grace of the spiritual gift
that ye have received.

Barnabas 1:3
Wherefore also I the more congratulate myself hoping to be saved, for
that I truly see the Spirit poured out among you from the riches of
the fount of the Lord. So greatly did the much-desired sight of you
astonish me respecting you.

Barnabas 1:4
Being therefore persuaded of this, and being conscious with myself
that having said much among you I know that the Lord journeyed with
me on the way of righteousness, and am wholly constrained also myself
to this, to love you more than my own soul (for great faith and love
dwelleth in you through the hope of the life which is
His)--considering this therefore, that,

Barnabas 1:5
if it shall be my care to communicate to you some portion of that
which I received, it shall turn to my reward for having ministered to
such spirits, I was eager to send you a trifle, that along with your
faith ye might have your knowledge also perfect.

Barnabas 1:6
Well then, there are three ordinances of the Lord; *the hope of life,
which is the beginning and end of our faith; and righteousness, which
is the beginning and end of judgment; love shown in gladness and
exultation, the testimony of works of righteousness.*

Barnabas 1:7
For the Lord made known to us by His prophets things past and
present, giving us likewise the firstfruits of the taste of things
future. And seeing each of these things severally coming to pass,
according as He spake, we ought to offer a richer and higher offering
to the fear of Him. But I, not as though I were a teacher, but as
one of yourselves, will show forth a few things, whereby ye shall be
gladdened in the present circumstances.

2+2=5

pale fire

anne frank's diary

We don't hate women!

We don't hate women and girls. We don't hate them at all. Religion is about caring for the poor. We care about when women suffer. Christian faith is very feminine. Mercy is a pro-woman thing. Yes, there may be some horrible cretins out there who are the wrong type of pro-life. These buggars believe that women are to be the slaves of men! They believe that this whole true love 💘 nonsense justifies it. This is false Christian faith. Do not listen to this false doctrine! We do believe that women are human. They don't stop being human, merely because someone is interested in them. The world is against us because we believe in this. We know that we are right. We know that we cannot be wrong. I don't care what the world says. We don't hate women and girls. We don't hate anyone at all!

Mein kamph- the most psychotic book in the world

THE mental features discoursed of as the analytical from murders of the rue morgue

THE mental features discoursed of as the analytical, are, in themselves, but little susceptible of analysis. We appreciate them only in their effects. We know of them, among other things, that they are always to their possessor, when inordinately possessed, a source of the liveliest enjoyment. As the strong man exults in his physical ability, delighting in such exercises as call his muscles into action, so glories the analyst in that moral activity which disentangles. He derives pleasure from even the most trivial occupations bringing his talent into play. He is fond of enigmas, of conundrums, of hieroglyphics; exhibiting in his solutions of each a degree of acumen which appears to the ordinary apprehension præternatural. His results, brought about by the very soul and essence of method, have, in truth, the whole air of intuition.

    The faculty of re-solution is possibly much invigorated by mathematical study, and especially by that highest branch of it which, unjustly, and merely on account of its retrograde operations, has been called, as if par excellence, analysis. Yet to calculate is not in itself to analyse. A chess-player, for example, does the one without effort at the other. It follows that the game of chess, in its effects upon mental character, is greatly misunderstood. I am not now writing a treatise, but simply prefacing a somewhat peculiar narrative by observations very much at random; I will, therefore, take occasion to assert that the higher powers of the reflective intellect are more decidedly and more usefully tasked by the unostentatious game of draughts than by all the elaborate frivolity of chess. In this latter, where the pieces have different and bizarre motions, with various and variable values, what is only complex is mistaken (a not unusual error) for what is profound. The attention is here called powerfully into play. If it flag for an instant, an oversight is committed, resulting in injury or defeat. The possible moves being not only manifold but involute, the chances of such oversights are multiplied; and in nine cases out of ten it is the more concentrative rather than the more acute player who conquers. In draughts, on the contrary, where the moves are unique and have but little variation, the probabilities of inadvertence are diminished, and the mere attention being left comparatively unemployed, what advantages are obtained by either party are obtained by superior acumen. To be less abstract --Let us suppose a game of draughts where the pieces are reduced to four kings, and where, of course, no oversight is to be expected. It is obvious that here the victory can be decided (the players being at all equal) only by some recherche movement, the result of some strong exertion of the intellect. Deprived of ordinary resources, the analyst throws himself into the spirit of his opponent, identifies himself therewith, and not unfrequently sees thus, at a glance, the sole methods (sometimes indeed absurdly simple ones) by which he may seduce into error or hurry into miscalculation.

    Whist has long been noted for its influence upon what is termed the calculating power; and men of the highest order of intellect have been known to take an apparently unaccountable delight in it, while eschewing chess as frivolous. Beyond doubt there is nothing of a similar nature so greatly tasking the faculty of analysis. The best chess-player in Christendom may be little more than the best player of chess; but proficiency in whist implies capacity for success in all those more important undertakings where mind struggles with mind. When I say proficiency, I mean that perfection in the game which includes a comprehension of all the sources whence legitimate advantage may be derived. These are not only manifold but multiform, and lie frequently among recesses of thought altogether inaccessible to the ordinary understanding. To observe attentively is to remember distinctly; and, so far, the concentrative chess-player will do very well at whist; while the rules of Hoyle (themselves based upon the mere mechanism of the game) are sufficiently and generally comprehensible. Thus to have a retentive memory, and to proceed by "the book," are points commonly regarded as the sum total of good playing. But it is in matters beyond the limits of mere rule that the skill of the analyst is evinced. He makes, in silence, a host of observations and inferences. So, perhaps, do his companions; and the difference in the extent of the information obtained, lies not so much in the validity of the inference as in the quality of the observation. The necessary knowledge is that of what to observe. Our player confines himself not at all; nor, because the game is the object, does he reject deductions from things external to the game. He examines the countenance of his partner, comparing it carefully with that of each of his opponents. He considers the mode of assorting the cards in each hand; often counting trump by trump, and honor by honor, through the glances bestowed by their holders upon each. He notes every variation of face as the play progresses, gathering a fund of thought from the differences in the expression of certainty, of surprise, of triumph, or of chagrin. From the manner of gathering up a trick he judges whether the person taking it can make another in the suit. He recognises what is played through feint, by the air with which it is thrown upon the table. A casual or inadvertent word; the accidental dropping or turning of a card, with the accompanying anxiety or carelessness in regard to its concealment; the counting of the tricks, with the order of their arrangement; embarrassment, hesitation, eagerness or trepidation --all afford, to his apparently intuitive perception, indications of the true state of affairs. The first two or three rounds having been played, he is in full possession of the contents of each hand, and thenceforward puts down his cards with as absolute a precision of purpose as if the rest of the party had turned outward the faces of their own.

    The analytical power should not be confounded with simple ingenuity; for while the analyst is necessarily ingenious, the ingenious man is often remarkably incapable of analysis. The constructive or combining power, by which ingenuity is usually manifested, and to which the phrenologists (I believe erroneously) have assigned a separate organ, supposing it a primitive faculty, has been so frequently seen in those whose intellect bordered otherwise upon idiocy, as to have attracted general observation among writers on morals. Between ingenuity and the analytic ability there exists a difference far greater, indeed, than that between the fancy and the imagination, but of a character very strictly analogous. It will be found, in fact, that the ingenious are always fanciful, and the truly imaginative never otherwise than analytic.

These the mere romanticist must eschew, if he do not wish to offend or to disgust. from premature burial by poe

THERE are certain themes of which the interest is all-absorbing, but which are too entirely horrible for the purposes of legitimate fiction. These the mere romanticist must eschew, if he do not wish to offend or to disgust. They are with propriety handled only when the severity and majesty of Truth sanctify and sustain them. We thrill, for example, with the most intense of "pleasurable pain" over the accounts of the Passage of the Beresina, of the Earthquake at Lisbon, of the Plague at London, of the Massacre of St. Bartholomew, or of the stifling of the hundred and twenty-three prisoners in the Black Hole at Calcutta. But in these accounts it is the fact -- it is the reality -- it is the history which excites. As inventions, we should regard them with simple abhorrence.

I have mentioned some few of the more prominent and august calamities on record; but in these it is the extent, not less than the character of the calamity, which so vividly impresses the fancy. I need not remind the reader that, from the long and weird catalogue of human miseries, I might have selected many individual instances more replete with essential suffering than any of these vast generalities of disaster. The true wretchedness, indeed -- the ultimate woe -- is particular, not diffuse. That the ghastly extremes of agony are endured by man the unit, and never by man the mass -- for this let us thank a merciful God!

Habakkuk's lament Habakkuk 1

Habakkuk 1 New International Version (NIV)

1 The prophecy that Habakkuk the prophet received.

Habakkuk’s Complaint

2 How long, Lord, must I call for help,
    but you do not listen?
Or cry out to you, “Violence!”
    but you do not save?
3 Why do you make me look at injustice?
    Why do you tolerate wrongdoing?
Destruction and violence are before me;
    there is strife, and conflict abounds.
4 Therefore the law is paralyzed,
    and justice never prevails.
The wicked hem in the righteous,
    so that justice is perverted.

The Lord’s Answer

5 “Look at the nations and watch—
    and be utterly amazed.
For I am going to do something in your days
    that you would not believe,
    even if you were told.
6 I am raising up the Babylonians,[a]
    that ruthless and impetuous people,
who sweep across the whole earth
    to seize dwellings not their own.
7 They are a feared and dreaded people;
    they are a law to themselves
    and promote their own honor.
8 Their horses are swifter than leopards,
    fiercer than wolves at dusk.
Their cavalry gallops headlong;
    their horsemen come from afar.
They fly like an eagle swooping to devour;
9     they all come intent on violence.
Their hordes[b] advance like a desert wind
    and gather prisoners like sand.
10 They mock kings
    and scoff at rulers.
They laugh at all fortified cities;
    by building earthen ramps they capture them.
11 Then they sweep past like the wind and go on—
    guilty people, whose own strength is their god.”

Habakkuk’s Second Complaint

12 Lord, are you not from everlasting?
    My God, my Holy One, you[c] will never die.
You, Lord, have appointed them to execute judgment;
    you, my Rock, have ordained them to punish.
13 Your eyes are too pure to look on evil;
    you cannot tolerate wrongdoing.
Why then do you tolerate the treacherous?
    Why are you silent while the wicked
    swallow up those more righteous than themselves?
14 You have made people like the fish in the sea,
    like the sea creatures that have no ruler.
15 The wicked foe pulls all of them up with hooks,
    he catches them in his net,
he gathers them up in his dragnet;
    and so he rejoices and is glad.
16 Therefore he sacrifices to his net
    and burns incense to his dragnet,
for by his net he lives in luxury
    and enjoys the choicest food.
17 Is he to keep on emptying his net,
    destroying nations without mercy?