La du Atestas es interesante, cada en sua modo propre. La Vea dona a nos un imaje de la Dio de esta popla como el ia es ante el deveni relijios; la otra dona a nos un imaje de el como el pare a pos. La Atesta Vea es xef interesada en sangue e seso. La Nova es interesada en Salve. Salve par foco.
The two Testaments are interesting, each in its own way. The Old one gives us a picture of these people’s Deity as he was before he got religion, the other one gives us a picture of him as he appeared afterward. The Old Testament is interested mainly in blood and sensuality. The New one in Salvation. Salvation by fire.
La acaso prima cuando la Dio ia desende a tera, el trae vive e moria; cuando el veni per la acaso du, el trae inferno.
The first time the Deity came down to earth, he brought life and death; when he came the second time, he brought hell.
Vive no ia es un donada valuada, ma moria ia es. Vive ia es un sonia febros, fada de joias amargida par tristes, plaser venenida par dole, un sonia cual ia es un malsonia confusada de deletas spasmos e tempora, estasias, selebras, felisias, miscada con miserias longa, lamentas, periles, terores, deludes, defetas, umilis, e desperas – la maldise plu sever ce injenia divin pote inventa; ma moria ia es dulse, moria ia es jentil, moria ia es compatinte; moria ia remedia la spirito contusada e la cor rompeda, e dona a los la reposa e la oblida; moria ia es la ami plu bon de umanas; cuando un umana no pote plu tolera la vive, moria ia veni e ia libri el.
Life was not a valuable gift, but death was. Life was a fever-dream made up of joys embittered by sorrows, pleasure poisoned by pain, a dream that was a nightmare-confusion of spasmodic and fleeting delights, ecstasies, exultations, happinesses, interspersed with long-drawn miseries, griefs, perils, horrors, disappointments, defeats, humiliations, and despairs – the heaviest curse devisable by divine ingenuity; but death was sweet, death was gentle, death was kind; death healed the bruised spirit and the broken heart, and gave them rest and forgetfulness; death was man’s best friend; when man could endure life no longer, death came and set him free.
Ultima, la Dio ia persepi ce moria ia es un era; un era en la sensa ce el ia es nonsufisinte; nonsufisinte, per la razona cual, an si el ia es un ajente amirable per forsa miseria a la survivor, el ia permite ce la person mor se mesma evade de tota plu persegue en la refuja de la tomba. Esta no es sasiante. Un modo ta debe es consetada per persegue la mor ultra la tomba.
In time, the Deity perceived that death was a mistake; a mistake, in that it was insufficient; insufficient, for the reason that while it was an admirable agent for the inflicting of misery upon the survivor, it allowed the dead person himself to escape from all further persecution in the blessed refuge of the grave. This was not satisfactory. A way must be conceived to pursue the dead beyond the tomb.
La Dio pensa de esta cosa durante cuatro mil anios sin susede, ma a la momento cuando el desende a tera e deveni un Cristian, sua mente ia clari e el sabe cual el debe fa. El ia inventa inferno, e ia proclama el.
The Deity pondered this matter during four thousand years unsuccessfully, but as soon as he came down to earth and became a Christian his mind cleared and he knew what to do. He invented hell, and proclaimed it.
Asi es un cosa curios. Es crededa par tota ce, cuando el ia es en sielo el ia es sever, dur, ofendeda, jalos, e cruel; ma cuando el ia desende a tera e ia prende la nom Jesus Cristo, el ia deveni la oposante de cual el ia es plu temprana: cual es per dise, el ia deveni dulse, e jentil, e compatos, e pardonante, e tota severia ia despare de sua natur e un ama profunda e zelos per sua enfantes umana povre prende sua loca. Ma ia es como Jesus Cristo ce el ia inventa inferno e ia proclama el!
Now here is a curious thing. It is believed by everybody that while he was in heaven he was stern, hard, resentful, jealous, and cruel; but that when he came down to earth and assumed the name Jesus Christ, he became the opposite of what he was before: that is to say, he became sweet, and gentle, merciful, forgiving, and all harshness disappeared from his nature and a deep and yearning love for his poor human children took its place. Whereas it was as Jesus Christ that he devised hell and proclaimed it!
Cual es per dise, ce como la umil e jentil Salvor, el ia es un milion milion veses plu cruel ce el ia es en la Atesta Vea – o, plu asustante sin compara ce el ia es cuando el ia es sua plu mal en acel dias antica!
Which is to say, that as the meek and gentle Savior he was a thousand billion times crueler than ever he was in the Old Testament – oh, incomparably more atrocious than ever he was when he was at the very worst in those old days!
Umil e jentil? En tempo nos va esamina esta sarcasme poplal par la lus de la inferno cual el ia inventa.
Meek and gentle? By and by we will examine this popular sarcasm by the light of the hell which he invented.
An si es vera ce la palma per enemia deve es donada a Jesus, la inventor de inferno, el ia es sufisinte sever e nonjentil per tota intendes de un dio an ante el ia deveni un Cristian. No apare ce el ia para nunca per refleta ce el ia es culpable cuando un om deveni mal, car la om ia es atante en acorda con la tempera ce el ia carga el. No, el ia puni la om, en loca de puni se mesma. Plu, la puni ia es comun plu grande ce la ofende. Comun ance, la puni cade, no a la faor de la mal, ma a un otra – la xef, la gidor de un comunia, per esemplo.
While it is true that the palm for malignity must be granted to Jesus, the inventor of hell, he was hard and ungentle enough for all godlike purposes even before he became a Christian. It does not appear that he ever stopped to reflect that he was to blame when a man went wrong, inasmuch as the man was merely acting in accordance with the disposition he had afflicted him with. No, he punished the man, instead of punishing himself. Moreover, the punishment usually oversized the offense. Often, too, it fell, not upon the doer of a misdeed, but upon somebody else – a chief man, the head of a community, for instance.
E Israel ia abita en Xitim, e la popla ia comensa adultera con la fias de Moab.
And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
E la Senior ia dise a Mose, Prende tota la xefes de la popla, e pende los ante la Senior contra la Sol, afin la coleria de la Senior pote diverje de Israel.
And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce anger of the Lord may be turned away from Israel.
Pare justa a vos? No pare ce la “xefes de la popla” ia partisipa en la adultera, ma es los cual es pendeda, en loca de “la popla”.
Does that look fair to you? It does not appear that the “heads of the people” got any of the adultery, yet it is they that are hanged, instead of “the people.”
Si esta ia es justa e coreta en acel dia, el ta es justa e coreta oji, car la predicas manteni ce la justia de Dio es eterna e noncambiable; ance ce el es la Fonte de Morales, e ce sua morales es eterna e noncambiable. E bon, alora, nos debe crede ce, si la popla de New York ta comensa adultera con la fias de New Jersey, es justa e coreta per erije un pendador a ante de la ofisia de site e pende la maior e la xerif e la judores e la arcebispo de el, an si los no ia partisipa. Esta no pare coreta a me.
If it was fair and right in that day it would be fair and right today, for the pulpit maintains that God’s justice is eternal and unchangeable; also that he is the Fountain of Morals, and that his morals are eternal and unchangeable. Very well, then, we must believe that if the people of New York should begin to commit whoredom with the daughters of New Jersey, it would be fair and right to set up a gallows in front of the city hall and hang the mayor and the sheriff and the judges and the archbishop on it, although they did not get any of it. It does not look right to me.
Plu, vos pote es vera secur consernante un cosa: esta no pote aveni. Esta persones no ta permete el. Los es plu bon ce sua Biblia. No cosa ta aveni asi, esetante per alga suplicas, per danas, si la aveni no pote es silentida; e an a la Sude, los no ta prosede contra persones ci no ia partisipa; los ta prende un corda e xasa la jornalistes, e si los no pote trova los, los ta linxa un negra.
Moreover, you may be quite sure of one thing: it couldn’t happen. These people would not allow it. They are better than their Bible. Nothing would happen here, except some lawsuits, for damages, if the incident couldn’t be hushed up; and even down South they would not proceed against persons who did not get any of it; they would get a rope and hunt for the correspondents, and if they couldn’t find them they would lynch a nigger.
Cosas ia es multe bonida pos la eda de la Tota Potios, e lasa la predicas dise cual los vole.
Things have greatly improved since the Almighty’s time, let the pulpit say what it may.
Esce vos vole esamina poca plu la morales e tempera e condui de la Dio? E esce vos recorda ce en la scola de soldi, la enfantes peti es corajida ama la Tota Potios, e onora el, e loca el, e segue el como un model e atenta, la plu ce los pote, es como el? Leje:
Will you examine the Deity’s morals and disposition and conduct a little further? And will you remember that in the Sunday school the little children are urged to love the Almighty, and honor him, and praise him, and make him their model and try to be as like him as they can? Read:
1. E la Senior ia dise a Mose,
1. And the Lord spake unto Moses, saying,
2. Venja la enfantes de Israel de la Midianites: a pos, vos va es colieda a tu popla. …
2. Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. …
7. E los batalia contra la Midianites, como la Senior ia comanda a Mose; e los mata tota la mases.
7. And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males.
8. E los mata la res de Midian, con la resta de los cual es matada; cual es per dise, Evi, e Recem, e Zur, e Hur, e Reba, la sinco res de Midian; Balam ance, la fio de Beor – los mata el con la spada.
8. And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.
9. E la enfantes de Israel ia prende tota la femes de Midia como caturadas, e sua petis, e ia prende la saca de tota sua boves, e tota sua manadas, e tota sua benes.
9. And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.
10. E los ia arde tota sua sites en do los abita, e tota sua casteles bon, con foco.
10. And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire.
11. E los ia prende tota la saca, e tota la preda, ambos de omes e bestas.
11. And they took all the spoil, and all the prey, both of men and of beasts.
12. E los trae la caturadas, e la preda, e la saca a Mose, e Eleasar la prete, e a la congrega de la enfantes de Israel, a la campa a la planos de Moab, cual es asta Jordan, prosima Jerico.
12. And they brought the captives, and the prey, and the spoil unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.
13. E Mose, e Eleazar la prete, e tota la prinses de la congrega, ia vade a ante per encontra los estra la campo.
13. And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.
14. E Mose ia es coleri con la ofisiores de la armada, con la capitanes de miles, e la capitanes de sentis, cual ia veni de la batalia.
14. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.
15. E Mose ia dise a los, Esce vos ia salva tota la femes vivente?
15. And Moses said unto them, Have ye saved all the women alive?
16. Vide, estas ia causa la enfantes de Israel, par la consela de Balam, ofende la Senior en la caso de Peor, e ia es un pesta entre la congrega de la Senior.
16. Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.
17. Aora, donce, mata cada mas entre la petis, e mata cada fem ci ia conose un om par reclina con el.
17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
18. Ma tota la enfantes fema, cual no ia conose un om par reclina con el, reteni los vivente per vos mesmas.
18. But all the women children, that have not known a man by lying with him, keep alive for yourselves.
19. E abita estra la campo per sete dias: Cualce ci ia mata un person, e cualce ci ia toca un matada, puri ambos vos mesma e vos caturada a la dia tre, e a la dia sete.
19. And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day.
20. E puri tota vos vestes, e tota cual es fada de peles, e tota creas de la capelas de capras, e tota cosas fada de lenio.
20. And purify all your raiment, and all that is made of skins, and all work of goats’ hair, and all things made of wood.
21. E Eleazar la prete ia dise a la omes de gera cual ia veni a la batalia, Esta es la proclama de la lege cual la Senior ia comanda a Mose. …
21. And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses. …
25. E la Senior dise a Mose,
25. And the Lord spake unto Moses, saying,
26. Prende la soma de la preda cual ia es prendeda, ambos de om e de besta, vos, e Eleasar la prete, e la padres xef de la congrega:
26. Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation:
27. E divide la preda entre du partes; entre los ci ia trae la gera a los, ci ia vade a batalia, e entre tota la congrega:
27. And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation:
28. E imposta un tribui a la Senior de la omes de gera ci ia vade a batalia. …
28. And levy a tribute unto the Lord of the men of war which went out to battle. …
31. E Mose e Eleazar la prete ia fa como la Senior ia comanda a Mose.
31. And Moses and Eleazar the priest did as the Lord commanded Moses.
32. E la saca, cual es la resta de la preda cual la omes de gera ia catura, ia es sessento-setedes-sinco mil oveas,
32. And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand and seventy thousand and five thousand sheep,
33. E setedes-du mil boves,
33. And threescore and twelve thousand beeves,
34. E sesdes-un asinos,
34. And threescore and one thousand asses,
35. E tredes-du mil persones en soma, de femes ci no ia conose un om par reclina con el. …
35. And thirty and two thousand persons in all, of woman that had not known man by lying with him. …
40. E la persones ia es des-ses mil; de cual la tribui ia es tredes-du persones.
40. And the persons were sixteen thousand; of which the Lord’s tribute was thirty and two persons.
41. E Mose ia dona la tribui, cual ia es la ofre a la Senior, a Eleazar la prete, como la Senior ia comanda a Mose. …
41. And Moses gave the tribute, which was the Lord’s heave offering, unto Eleazar the priest, as the Lord commanded Moses. …
47. An de la dui de la enfantes de Isreal, Mose ia prende un parte de sincodes, ambos de omes e de bestas, e ia dona los a la Levites, ci ia manteni la carga de la baldacin de la Senior; como la Senior ia comanda a Mose.
47. Even of the children of Israel’s half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses.
10. Cuando tu veni prosima a un site per combata contra el, alora proclama pas a el. …
10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it. …
13. E cuando la Senior tu Dio ia trae el a tu manos, tu va mata tota mas de el con la borda de la spada:
13. And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
14. Ma la femes, e la petis, e la boves, e tota cual es en la site, an tota la saca de el, tu va prende per tu mesma; e tu va come la saca de tu enemis, ci la Senior tu Dio ia dona a tu.
14. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee.
15. En esta modo, tu va fa a tota la sites cual es multe distante de tu, cual no es de la sites de esta nasiones.
15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
16. Ma de la sites de esta popla, cual la Senior tu Dio dona a tu per un erita, tu no va salva cualce ci respira:
16. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
La lege Biblial dise: “No mata.”
The Biblical law says: “Thou shalt not kill.”
La lege de Dio, plantada en la cor de umanas a sua nase, dise: “Mata”.
The law of God, planted in the heart of man at his birth, says: “Thou shalt kill.”
La capitol ce me ia sita mostra a vos ce la proclamas de libro es un ves plu un fali. El no pote evade la lege plu potos de natur.
The chapter I have quoted shows you that the book-statute is once more a failure. It cannot set aside the more powerful law of nature.
Seguente la crede de esta popla, Dio se mesma ia dise: “No mata.”
According to the belief of these people, it was God himself who said: “Thou shalt not kill.”
Alora es clar ce el no pote manteni sua comandas propre.
Then it is plain that he cannot keep his own commandments.
El mata tota acel persones – cada mas.
He killed all those people – every male.
Los ia ofende la Dio en alga modo. Nos sabe cual la ofende ia es, sin regarda; cual es per dise, nos conose ce el ia es un graneta; un cosa pico cual nun ma un dio ta considera importante. Es plu probable ce un Midianite ia es imita la condui de Onan, ci ia es comandada “vade en la sposa de tu frate” – cual el ia fa; ma en loca de fini, “el versa el a la tera.” La Senior ia mata Onan per acel razona, car la Senior no ia pote tolera la manca de tato. La Senior ia mata Onan, e asta oji la mundo cristianisme no pote comprende perce el ia para con Onan, e no ia mata tota la abitantes per tresento milias en cada dirije – car los ia es inosente e donce la persones esata ci el ta mata normal. Car acel ia es sempre sua idea de trata justa. Si el ta ave un slogan, lo ta es “permete ce no person inosente evade”. Vos recorda lo cual el ia fa en la eda de la inonda. Lo ia es multe multe enfantes peti, e el ia sabe ce los no ia feri el en cualce modod; ma sua relatas ia feri el, e acel ia sufisi per el: el ia vide la acuas leva a la labios criante de la enfantes, el ia vide la teror en sua oios, el ia vide la angusa de suplica en la fases de la madres cual ia ta toca cualce cor, ma no lo de el. Ma el ia xerca spesial per la inosente e ia afoca acel petis povre.
They had offended the Deity in some way. We know what the offense was, without looking; that is to say, we know it was a trifle; some small thing that no one but a god would attach any importance to. It is more than likely that a Midianite had been duplicating the conduct of one Onan, who was commanded to “go into his brother’s wife” – which he did; but instead of finishing, “he spilled it on the ground.” The Lord slew Onan for that, for the lord could never abide indelicacy. The Lord slew Onan, and to this day the Christian world cannot understand why he stopped with Onan, instead of slaying all the inhabitants for three hundred miles around – they being innocent of offense, and therefore the very ones he would usually slay. For that had always been his idea of fair dealing. If he had had a motto, it would have read, “Let no innocent person escape.” You remember what he did in the time of the flood. There were multitudes and multitudes of tiny little children, and he knew they had never done him any harm; but their relations had, and that was enough for him: he saw the waters rise toward their screaming lips, he saw the wild terror in their eyes, he saw that agony of appeal in the mothers’ faces which would have touched any heart but his, but he was after the guiltless particularly, than he drowned those poor little chaps.
E vos ta recorda ce, en la caso de la desendentes de Adam, tota la mil miliones es inosente – nun de los ia parti en sua ofende, ma la Dio judi ce los es culpable a oji. Nun es pardonada, esetante par confesa la culpablia – no menti plu barata va sufisi.
And you will remember that in the case of Adam’s posterity all the billions are innocent – none of them had a share in his offense, but the Deity holds them guilty to this day. None gets off, except by acknowledging that guilt – no cheaper lie will answer.
Alga Midianite ia repeta la ata de Onan, e ia trae acel desastre seria a sua nasion. Si acel no ia es la nondelicata cual ia coleri la sentis de la Dio, alora me conose cual el ia es: alga Midianite ia pisa a un mur. Me es serta de el, car acel ia es un viole cual la Fonte de tota Cortesia ponte nunca tolera. Un person pote pisa a un arbor, el pote pisa sur sua madre, el pote pisa sur sua pantalas propre, e es pardonada, ma el debe nunca pisa a un mur – acel ta es tro multe. La orijin de la prejudi divin contra esta crimin umil no es indicada; ma nos sabe ce la prejudi ia es multe forte – tan forte ce no cosa ma un masacra completa de la popla ci abita la area do la mur ia es violeda pote sasia la Dio.
Some Midianite must have repeated Onan’s act, and brought that dire disaster upon his nation. If that was not the indelicacy that outraged the feelings of the Deity, then I know what it was: some Midianite had been pissing against the wall. I am sure of it, for that was an impropriety which the Source of all Etiquette never could stand. A person could piss against a tree, he could piss on his mother, he could piss on his own breeches, and get off, but he must not piss against the wall – that would be going quite too far. The origin of the divine prejudice against this humble crime is not stated; but we know that the prejudice was very strong – so strong that nothing but a wholesale massacre of the people inhabiting the region where the wall was defiled could satisfy the Deity.
Oserva la caso de Jeroboam. “Me va estrae de Jeroboam el ci pisa a la mur.” El ia es fada. E no sola la om cual ia pisa ia es estraeda, ma cada otra person ance.
Take the case of Jeroboam. “I will cut off from Jeroboam him that pisseth against the wall.” It was done. And not only was the man that did it cut off, but everybody else.
La mesma con la casa de Baxa: cadun ia es estinguida: familia, amis, tota, omete “nun ci pisa a la mur”.
The same with the house of Baasha: everybody was exterminated, kinsfolks, friends, and all, leaving “not one that pisseth against a wall.”
En la caso de Jeroboam, vos ave un esemplo clar de la custom de la Dio de no limita sua punis a la culpable; la inosente es incluida. An la “resta” de acel casa nonfelis ia es estraeda, an “como un om estrae feses, asta cuando no cosa resta”. Acel inclui la femes, la xicas joven, e la fias peti. Tota inosente, car los no ia pote pisa a un mur. Nun de acel seso pote. Nun ma la membro de la otra seso pote reali acel ateni.
In the case of Jeroboam you have a striking instance of the Deity’s custom of not limiting his punishments to the guilty; the innocent are included. Even the “remnant” of that unhappy house was removed, even “as a man taketh away dung, till it be all gone.” That includes the women, the young maids, and the little girls. All innocent, for they couldn’t piss against a wall. Nobody of that sex can. None but members of the other sex can achieve that feat.
Un prejudi curios. E el esiste ancora. Parentes protestante reteni un Biblio a mano en la casa, afin la enfantes pote studia el; e un de cosas prima ce la fios e fias peti aprende es la condui virtua e santa, e no pisa a la mur. Los studia acel linias plu ce los studia cualce otras, esetante per los cual provoca masturba. Aceles los xerca e studia privata. No enfante protestante esiste ci no masturba. Acel arte es la ateni plu temprana cual sua relijio dona a la xico. E ance la ateni plu temprana cual sua relijio dona a la xica.
A curious prejudice. And it still exists. Protestant parents still keep the Bible handy in the house, so that the children can study it, and one of the first things the little boys and girls learn is to be righteous and holy and not piss against the wall. They study those passages more than they study any others, except those which incite to masturbation. Those they hunt out and study in private. No Protestant child exists who does not masturbate. That art is the earliest accomplishment his religion confers upon him. Also the earliest her religion confers upon her.
La Biblia ave esta vantaje supra tota otra libros cual ensenia refina e bon cortesia: ce el vade a la enfante. El vade a la mente a la eda plu impresable e resetante – la otras debe espeta.
The Bible has this advantage over all other books that teach refinement and good manners: that it goes to the child. It goes to the mind at its most impressible and receptive age – the others have to wait.
“Tu debe ave un pala sur tu arma; e, cuando tu va lejeri tu a stranjer, tu debe escava con el, e va reversa e covre acel cual veni de tu.”
“Thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.”
Acel regula ia es creada en la dias antica car “la Senior tu Dio pasea en la media de tu campo.”
That rule was made in the old days because “The Lord thy God walketh in the midst of thy camp.”
Probable no merita la labora atenta descovre, per serta, per ce la Midianites ia es estinguida. Nos pote sola es secur ce el ia es per no ofende grande; car la casos de Adam, e la Deluvia, e la violores de la mur ensenia nos esta. Posable un Midianite ia parti de sua casa sin sua pala e en esta modo ia trae la turbo. Ma el no importa. La cosa major es ce la turbo se mesma, e la morales de un tipo e un otra cual el ofre per la instrui e la alti de la cristian de oji.
It is probably not worthwhile to try to find out, for certain, why the Midianites were exterminated. We can only be sure that it was for no large offense; for the cases of Adam, and the Flood, and the defilers of the wall teach us that much. A Midianite may have left his paddle at home and thus brought on the trouble. However, it is no matter. The main thing is the trouble itself, and the morals of one kind and another that it offers for the instruction and elevation of the Christian of today.
Dio ia scrive sur la tabletas de petra: “No mata.” Ance: “No adultera.”
God wrote upon the tables of stone: “Thou shalt not kill,” Also: “Thou shalt not commit adultery.”
Paul, parlante par la vos divin, avisa completa contra copula. Un cambia grande de la vista divin como el esiste a la tempo de la aveni con la Midianites.
Paul, speaking by the divine voice, advised against sexual intercourse altogether. A great change from the divine view as it existed at the time of the Midianite incident.