Posted on 03/23/2006 1:48:05 AM PST by GiovannaNicoletta
Please save that quote and any source, for the 08 election. You can be certain that it will dissapear from the news archives.
Ya, he would have aborted every unwanted child...
THATS NICE YOU CHANGED ALL THE WORDS STRANGE TO ALIEN
They don't have the same meaning concerning the law
Mat 22:21 They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
Nave's Topical Bible
Strangers
* (Aliens, foreigners)
* Mosaic law relating to
o Authorized bondservice of
Leviticus 25:44,45
o Usury of
Deuteronomy 15:3; 23:20
o Sale to, of the meat of animals that had died
Deuteronomy 14:21
o Forbid their being made kings over Israel
Deuteronomy 17:15
o Their eating the Passover meal
Exodus 12:43,48
o Their eating things offered in sacrifice
Exodus 29:33; Leviticus 22:10,12,25
o Their blaspheming
Leviticus 24:16
o Their approaching the tabernacle
Numbers 1:51
o Their eating blood
Leviticus 17:10
o Injustice to
Exodus 12:49; Leviticus 24:22; Numbers 9:11; Deuteronomy 1:16; Jeremiah 22:3
o Oppression of
Deuteronomy 24:14,17; 27:19; Jeremiah 22:3
* Instances of oppression of
Ezekiel 22:29; Malachi 3:5
* Required to observe the Sabbath day
Exodus 20:10; 23:12
* Could offer oblations
Leviticus 17:8; 22:18,19
* Were buried in separate burial places
Matthew 27:7
* Kindness to the poor of, required
Leviticus 25:35-38
* Love of, enjoined
Deuteronomy 10:18,19
* Abhorrence of, forbidden
Deuteronomy 23:7
* Marriage with, forbidden
Deuteronomy 25:5
* Hospitality to
o See HOSPITALITY
* See ALMS
* See HEATHEN
* See PROSELYTES (/a)
Aliens
* (Strangers, heathen)
* To be treated with justice
Exodus 22:21; 23:9; Leviticus 19:33,34; Deuteronomy 1:16; 10:19; 24:14,17; 27:19; Jeremiah 7:6; 22:3; Ezekiel 22:29; Malachi 3:5
* Religious privileges of
Exodus 12:48,49; Numbers 9:14; 15:14,15
* Kindness to Edomites, enjoined
Deuteronomy 23:7
* Jews authorized to purchase, as slaves
Leviticus 25:44,45
* Jews authorized to take usury from
Deuteronomy 15:3; 23:20
* Jews not permitted to make kings of
Deuteronomy 17:15
* Forbidden to eat the Passover
Exodus 12:45
* Partially exempt from Jewish law
Deuteronomy 14:21
* Numerous in times of David and Solomon
2 Samuel 22:45,46; 2 Chronicles 2:17; 15:9
* Oppressed
Ezekiel 22:29
* Rights of
Numbers 35:15; Joshua 20:9; Ezekiel 47:22,23
* David’s kindness to
2 Samuel 15:19,20
* Hospitality to, required by Jesus
Matthew 25:35,38,43
* See GLEANING
* See HEATHEN
* See HOSPITALITY
* See INHOSPITABLENESS
* See PROSELYTE (/a)
* See STRANGERS
Ask Hillary, what would Jesus say about abortion?
"Thou shall not Kill"
Jesus, being the honorable fellow that he IS, would probably not enter the country illegally. And if He did, it would no longer be illegal.
In most of these Old Testament contexts, this means people of other races who converted to Judaism. The analogy would be a Mexican who got American citizenship.
"President Clinton and his wife, Hillary, invited a group of popular self-help writers to Camp David to help them dissect what had happened in the first two years of the presidency and to search for a way back after the Democrat's devastating loss to the Republicans in the 1994 congressional elections. They met the weekend beginning Friday, Dec. 30, 1994."
"The first was Jean Houston, co-director of the Foundation for Mind Research, which studies psychic experience and altered and expanded consciousness. Houston, then 55, the author of 14 books, was one of the most high-energy seminar leaders in the country. She was a believer in spirits, mythic and other connections to history and to other worlds. Houston believed that her personal archetypal predecessor was Athena, the Greek goddess of wisdom. She conducted extensive dialogues with Athena.
"Hillary and Houston clicked, especially during a discussion of how to use the office for the betterment of society. Houston said Hillary was carrying the burden of 5,000 years of history when women were subservient. The rising of women to equal partnership with men was the biggest event in history, Houston said she was reversing thousands of years of expectation, and was there upfront, probably more than virtually any woman in human history -- apart from Joan of Arc. Hillary was a stand-in for all women, and as such had a historic opportunity. Though Houston did not articulate the image to Hillary, she felt that the first lady was going through a female crucifixion ."
Hillary received from these conversations with Eleanor Roosevelt.
1. "In adversity, she [Hillary] needed to find the seeds of growth and transformation. It then would become possible to inherit from these mythical or historic figures, and to achieve self-healing. Bateson, who was watching more than participating in the session, considered the activity a kind of meditation, reflection, or even prayer." This last sentence is also strong proof that Hillary was, indeed, involved in a spiritual seance, not just an imaginary conversation.
2. "Hillary's sessions with Houston reflected a serious inner turmoil that she had not resolved.".
3. "Voices were on Hillary's mind. Whether the voices of Eleanor Roosevelt or Gandhi in the sessions with Houston and Bateson, or voices from her immediate family or her own past, the first lady seemed straining to hear them." 
Stranger And Sojourner (in The Old Testament)
(From International Standard Bible Encyclopedia)
stranj'-er:
I. THE GER
1. Legal provisions
(1) Principles
(2) Rules
2. Relation to Sacrifice and Ritual
3. Historical Circumstances
II. THE TOSHABH
III. THE NOKHRI OR BEN NEKHAR
1. Marriage
2. Exclusion of Some Races from the Assembly
IV. THE ZAR
Four different Hebrew words must be considered separately: (1) ger, the American Standard Revised Version "sojourner" or "stranger"; (2) toshabh, the American Standard Revised Version "sojourner"; (3) nokhri, ben nekhar, the American Standard Revised Version "foreigner"; (4) zar, the American Standard Revised Version "stranger."
I. The Ger.
This word with its kindred verb is applied with slightly varying meanings to anyone who resides in a country or a town of which he is not a full native land-owning citizen; e.g., the word is used of the patriarchs in Palestine, the Israelites in Egypt, the Levites dwelling among the Israelites (Deuteronomy 18:6; Judges 17:7, etc.), the Ephraimite in Gibeah (Judges 19:16). It is also particularly used of free aliens residing among the Israelites, and it is with the position of such that this article deals. This position is absolutely unparalleled in early legal systems (A. H. Post, Grundriss der ethnologischen Jurisprudenz, I, 448, note 3), which are usually far from favorable to strangers.
1. Legal Provisions:
(1) Principles.
The dominant principles of the legislation are most succinctly given in two passages: He "loveth the ger in giving him food and raiment" (Deuteronomy 10:18); "And if a ger sojourn with thee (variant "you") in your land, ye shall not do him wrong. The ger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were gerim in the land of Egypt" (Leviticus 19:33 f.). This treatment of the stranger is based partly on historic recollection, partly on the duty of the Israelite to his God. Because the ger would be at a natural disadvantage through his alienage, he becomes one of the favorites of a legislation that gives special protection to the weak and helpless.
(2) Rules.
In nationality the freeman followed his father, so that the son of a ger and an Israelitess was himself a ger (Leviticus 24:10-22). Special care was to be taken to do him no judicial wrong (Deuteronomy 1:16; 94:17; Deuteronomy 27:19). In what may roughly be called criminal law it was enacted that the same rules should apply to gerim as to natives (Leviticus 18:26, which is due to the conception that certain abominations defile a land; Leviticus 20:2, where the motive is also religious; Leviticus 24:10-22; see SBL, 84 ff.; Numbers 35:15). A free Israelite who became his slave was subject to redemption by a relative at any time on payment of the fair price (Leviticus 25:47 ff.). This passage and Deuteronomy 28:43 contemplate the possibility of a stranger's becoming wealthy, but by far the greater number of the legal provisions regard him as probably poor. Thus provision is made for him to participate in tithes (Deuteronomy 14:29; Deuteronomy 26:12), gleanings of various sorts and forgotten sheaves (Leviticus 19:10; Leviticus 23:22; Deuteronomy 24:19-21), and poor hired servants were not to be oppressed (Deuteronomy 24:14).
2. Relation to Sacrifice and Ritual:
Nearly all the main holy days apply to the ger. He was to rest on the Sabbath (Exodus 20:10; Exodus 23:12, etc.), to rejoice on Weeks and Tabernacles (Deu. 16), to observe the Day of Atonement (Leviticus 16:29), to have no leaven on the Festival of Unleavened Bread (Exodus 12:19). But he could not keep the Passover unless he underwent circumcision (Exodus 12:48). He could not eat blood at any rate during the wilderness period (Leviticus 17:10-12), and for that period, but not thereafter, he was probihited from eating that which died of itself (Leviticus 17:15; Deuteronomy 14:21) under pain of being unclean until the even. He could offer sacrifices (Leviticus 17:8 f.; Leviticus 22:18; Numbers 15:14 f.), and was subject to the same rules as a native for unwitting sins (Numbers 15:22-31), and for purification for uncleanness by reason of contact with a dead body (Numbers 19:10-13).
3. Historical Circumstances:
The historical circumstances were such as to render the position of the resident alien important from the first. A "mixed multitude" went up with the Israelites from Egypt, and after the conquest we find Israelites and the races of Palestine living side by side throughout the country. We repeatedly read of resident aliens in the historical books, e.g. Uriah the Hittite. According to II Chronicles 2:17 f. (Hebrew 16 f.) there was a very large number of such in the days of Solomon, but the figure may be excessive. These seem to have been the remnant of the conquered tribes (I Kings 9:20 f.). Ezekiel in his vision assigned to gerim landed inheritance among the Israelites (Ezekiel 47:22 f.). Hospitality to the ger was of course a religious duty and the host would go to any lengths to protect his guest (Gen. 19; Judges 19:24).
II. The Toshabh.
Of the toshabh we know very little. It is possible that the word is practically synonymous with ger, but perhaps it is used of less permanent sojourning. Thus in Leviticus 22:10 it appears to cover anybody residing with a priest. A toshabh could not eat the Passover or the "holy" things of a priest (Exodus 12:45; Leviticus 22:10). His children could be purchased as perpetual slaves, and the law of the Jubilee did not apply to them as to Israelites (Leviticus 25:45). He is expressly mentioned in the law of homicide (Numbers 35:15), but otherwise we have no information as to his legal position. Probably it was similar to that of the ger.
III. The Nokhri Ben Nekhar.
The nokhri or ben nekhar was a foreigner. The word is far wider than those considered above. It covers everything of alien or foreign character regardless of the place of residence. By circumcision a foreign slave could enter into the covenant with Abraham. Foreigners were of course excluded from the Passover (Exodus 12:43), but could offer sacrifices to Israel's God at the religious capital (Leviticus 22:25). The Israelite could exact interest of them (Deuteronomy 23:20) and the payment of debts in cases where an Israelite debtor was protected by the release of Deuteronomy 15:3. Moses forbade the appointment of a foreigner as a ruler (Deuteronomy 17:15, in a law which according to Massoretic Text relates to a "king," but in the preferable text of Septuagint to a ruler generally). Later the worship of God by foreigners from a distance was contemplated and encouraged (I Kings 8:41-43; Isaiah 2:2 f.; Isaiah 56:3, Isaiah 56:6 f.; etc.), while the case of Naaman shows that a foreigner might worship Him abroad (II Kings 5:17). A resident foreigner was of course a ger. The distinction between these three words is perhaps best seen in Exodus 12:43, Exodus 12:45, Exodus 12:48 f. in the first of these verses we have ben nekhar, used to cover "alien" generally; in the last the ger is contemplated as likely to undergo a complete naturalization; while in Exodus 12:45 the toshabh is regarded as certain to be outside the religious society.
1. Marriage:
In the earlier period marriages with foreigners are common, though disliked (e.g. Genesis 24:3; Genesis 27:46 ff.; Numbers 12:1; Judges 14:3, etc.). The Law provides for some unions of this kind (Deuteronomy 21:10 ff.; compare Numbers 31:18), but later Judaism became more stringent. Moses required the high priest to marry a virgin of his own people (Leviticus 21:14); Ezekiel limited all descendants of Zadok to wives of the house of Israel (Ezekiel 44:22); Ezra and Nehemiah carried on a vigorous polemic against the intermarriage of any Jew with foreign women (Ezra 10; Nehemiah 13:23-31).
2. Exclusion of Some Races from Assembly:
Deuteronomy further takes up a hostile attitude to Ammonites and Moabites, excluding them from the assembly of the Lord even to the tenth generation, while the children of the third generation of Edomites and Egyptians could enter it (Deuteronomy 23:3-8 (Hebrew 4-9)). From I Kings 9:20-21, I Kings 9:24; I Chronicles 22:2 we learn of the existence of foreign quarters in Israel.
IV. The Zar.
The remaining word zar means "stranger" and takes its coloring from the context. It may mean "stranger in blood," e.g. non-Aaronite (Numbers 16:40 (Hebrew 17:5)), or non-Levite (e.g. Numbers 1:51), or a non-member of some other defined family (Deuteronomy 25:5). In opposition to priest it means "lay" (Leviticus 22:10-13), and when the contrast is with holy, it denotes "profane" (Exodus 30:9).
See FOREIGNER; GENTILES; PROSELYTE; CHERETHITES; PELETHITES; marriage; COMMERCE.
Harold M. Wiener
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Hillary would have called Him a Jew b*****d and a homophobe and tried to have Him locked up for hate speech.
See 33 and the parable Jesus used above in post 12 where he explains our duty to our neighbor.
Illegal immigrants are lawbreakers. And they should be treated as such.
But hey, I'm a compassionate soul, too. Round 'em up, and instead of prosecuting just put them all on a bus and send them back to their homeland.
And if you want to be pragmatic: Jesus gave Mexico to the Mexicans and He gave the US to us. I don't think Jesus cares one way or another where we live, just as long as we live there legally.
He never said steal neighbor A's cloak and give it to neighbor B.
Nor did he say drag neighbor back to his own country where he belongs, did he?
How many of these "sojourners" have you accepted into your home?
ping
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