It's spelled L-a-V-e-y, and I'm very much alive, thank you very much.LittleNipper wrote:LaVay is DEAD...
Nope, that dude is definitely dead.LittleNipper wrote:...and Christ LIVES.
Bible verse by verse
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_LeVay
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Re: Bible verse by verse
Last edited by Guest on Wed May 28, 2014 10:00 pm, edited 1 time in total.
REGIE SATANAS!
AVE SATANAS!
HAIL SATAN!
AVE SATANAS!
HAIL SATAN!
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_LittleNipper
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Re: Bible verse by verse
Prove it.
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_LeVay
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Re: Bible verse by verse
Prove what, exactly? That I'm alive? That the name of my avatar is spelled L-e-V-a-y? What keeps you from stating plainly what you want me to prove? You seem to lack the courage of your convictions, LittleNipper.LittleNipper wrote:Prove it.
REGIE SATANAS!
AVE SATANAS!
HAIL SATAN!
AVE SATANAS!
HAIL SATAN!
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_LittleNipper
- _Emeritus
- Posts: 4518
- Joined: Wed Jun 06, 2012 5:49 pm
Re: Bible verse by verse
1 Kings 6:1-38 In the 480th year after the people of Israel came out of the land of Egypt, in the fourth year of Solomon’s rule over Israel, in the month of Ziv, the second month, he began to build the Temple. It was as long as thirty long steps, as wide as ten long steps, and eight times taller than a man. Along the front of the House of God was a porch ten long steps long and five long steps wide. He made narrow windows for the house. And he built against the walls a bench around about the walls of the temple.
The lowest bench, five by the cubit the breadth; and the middle, six by the cubit the breadth; and the third, seven by the cubit the breadth. The Temple was built of stone that was cut and finished at the place where it was taken from the ground. There was no noise of a hammer or an ax or any iron object heard in the house while it was being built. The door for the first floor room was on the right side of the house. They would go up steps to the second floor, and from the second to the third. He made the roof of the house of large pieces of cedar wood. He built the three floors against the outside wall of the house. Each one was as high as a man could raise his hand. They were joined to the house with big pieces of cedar wood.
The word of the Lord came to Solomon, saying, “If you obey My Laws and keep My Word, then I will keep My promise with you, which I spoke to your father David about this house you are building. I will live among the sons of Israel. And I will not leave My people Israel alone.”
Solomon built the walls of the Temple on the inside with pieces of cedar wood. He put wood over the inside walls from the floor of the Temple to the roof. And he put pieces of cypress wood over the floor of the Temple. An inside room called the most holy place was built in the back part of the Temple with pieces of cedar wood, from the floor to the roof and as wide as ten long steps. The rest of the Temple, the center room in front of the most holy place, was as long as twenty long steps. The cedar interior was decorated to look like gourds and open flowers. No stone was visible. he built the most holy place inside the Temple, in which to put the ark of agreement. This most holy place was as long as ten long steps, as wide as ten long steps, and more than five times taller than a man. He covered it with pure gold. And he covered the altar with cedar. Solomon covered the inside of the house with pure gold. He crossed the front of the most holy place with chains of gold, and he covered it with gold. And he covered the whole altar by the most holy place with gold.
In the most holy place he made two cherubim of olive wood. Each one was almost three times taller than a man. Each wing of the cherub was as long as three steps. It was as far as five long steps from the end of one wing to the end of the other wing. Both the cherubim were the same height, length and width, and matched. Each of the cherubim was almost three times taller than a man. He put the cherubim in the most holy place of the house. The wings of the cherubim were spread out. The wing of the one cherub was touching the one wall, and the wing of the other cherub was touching the other wall. So their wings were touching each other in the center of the house. He covered the cherubim with gold.
Then he cut pictures in all the walls around the house to look like cherubim, palm trees and open flowers, in the center room and the most holy place. He covered the floor of the house with gold, in the center room and the most holy place. He made doors of olive wood for the most holy place. The top and sides of the door had five sides. He cut pictures in the two doors of olive wood, to look like cherubim, palm trees and open flowers, and covered them with gold. He spread the gold on the cherubim and on the palm trees. For the doorway of the center room he made four-sided side pieces of olive wood and two doors of fir. Each door revolved. On them he cut pictures of cherubim, palm trees and open flowers.
In the fourth year the foundation of the temple was laid in the month of Ziv. In the eleventh year, in the month of Bul, the eighth month, all the parts of the Temple were finished just as all the plans had been made. Solomon took seven years to build it.
Young's Literal Translation (YLT)
1 And it cometh to pass, in the four hundred and eightieth year of the going out of the sons of Israel from the land of Egypt, in the fourth year -- in the month of Zif, it [is] the second month -- of the reigning of Solomon over Israel, that he buildeth the house for Jehovah.
2 As to the house that king Solomon hath built for Jehovah, sixty cubits [is] its length, and twenty its breadth, and thirty cubits its height.
3 As to the porch on the front of the temple of the house, twenty cubits [is] its length on the front of the breadth of the house; ten by the cubit [is] its breadth on the front of the house;
4 and he maketh for the house windows of narrow lights.
5 And he buildeth against the wall of the house a couch round about, [even] the walls of the house round about, of the temple and of the oracle, and maketh sides round about.
6 The lowest couch, five by the cubit [is] its breadth; and the middle, six by the cubit [is] its breadth; and the third, seven by the cubit [is] its breadth, for withdrawings he hath put to the house round about, without -- not to lay hold on the walls of the house.
7 And the house, in its being built, of perfect stone brought [thither] hath been built, and hammer, and the axe -- any instrument of iron -- was not heard in the house, in its being built.
8 The opening of the middle side [is] at the right shoulder of the house, and with windings they go up on the middle one, and from the middle one unto the third.
9 And he buildeth the house, and completeth it, and covereth the house [with] beams and rows of cedars.
10 And he buildeth the couch against all the house, five cubits [is] its height, and it taketh hold of the house by cedar-wood.
11 And the word of Jehovah is unto Solomon, saying,
12 `This house that thou art building -- if thou dost walk in My statutes, and My judgments dost do, yea, hast done all My commands, to walk in them, then I have established My word with thee, which I spake unto David thy father,
13 and have tabernacled in the midst of the sons of Israel, and do not forsake My people Israel.'
14 And Solomon buildeth the house and completeth it;
15 and he buildeth the walls of the house within with beams of cedar, from the floor of the house unto the walls of the ceiling; he hath overlaid with wood the inside, and covereth the floor of the house with ribs of fir.
16 And he buildeth the twenty cubits on the sides of the house with ribs of cedar, from the floor unto the walls; and he buildeth for it within, for the oracle, for the holy of holies.
17 And forty by the cubit was the house, it [is] the temple before [it].
18 And the cedar for the house within [is] carvings of knobs and openings of flowers; the whole [is] cedar, there is not a stone seen.
19 And the oracle in the midst of the house within he hath prepared, to put there the ark of the covenant of Jehovah.
20 And before the oracle [is] twenty cubits in length, and twenty cubits in breadth, and twenty cubits [is] its height; and he overlayeth it with gold refined, and overlayeth the altar with cedar.
21 And Solomon overlayeth the house within with gold refined, and causeth [it] to pass over in chains of gold before the oracle, and overlayeth it with gold.
22 And the whole of the house he hath overlaid with gold, till the completion of all the house; and the whole of the altar that the oracle hath, he hath overlaid with gold.
23 And he maketh within the oracle two cherubs, of the oil-tree, ten cubits [is] their height;
24 and five cubits [is] the one wing of the cherub, and five cubits the second wing of the cherub, ten cubits from the ends of its wings even unto the ends of its wings;
25 and ten by the cubit [is] the second cherub, one measure and one form [are] to the two cherubs,
26 the height of the one cherub [is] ten by the cubit, and so [is] the second cherub;
27 and he setteth the cherubs in the midst of the inner house, and they spread out the wings of the cherubs, and a wing of the one cometh against the wall, and a wing of the second cherub is coming against the second wall, and their wings [are] unto the midst of the house, coming wing against wing;
28 and he overlayeth the cherubs with gold,
29 and all the walls of the house round about he hath carved with openings of carvings, cherubs, and palm trees, and openings of flowers, within and without.
30 And the floor of the house he hath overlaid with gold, within and without;
31 as to the opening of the oracle, he made doors of the oil-tree; the lintel, side-posts, a fifth.
32 And the two doors [are] of the oil-tree, and he hath carved upon them carvings of cherubs, and palm-trees, and openings of flowers, and overlaid with gold, and he causeth the gold to go down on the cherubs and on the palm-trees.
33 And so he hath made for the opening of the temple, side-posts of the oil-tree, from the fourth.
34 And the two doors [are] of fir-tree, the two sides of the one door are revolving, and the two hangings of the second door are revolving.
35 And he hath carved cherubs, and palms, and openings of flowers, and overlaid with straightened gold the graved work.
36 And he buildeth the inner court, three rows of hewn work, and a row of beams of cedar.
37 In the fourth year hath the house of Jehovah been founded, in the month Zif,
38 and in the eleventh year, in the month Bul -- [that is] the eighth month -- hath the house been finished in all its matters, and in all its ordinances, and he buildeth it seven years.
The lowest bench, five by the cubit the breadth; and the middle, six by the cubit the breadth; and the third, seven by the cubit the breadth. The Temple was built of stone that was cut and finished at the place where it was taken from the ground. There was no noise of a hammer or an ax or any iron object heard in the house while it was being built. The door for the first floor room was on the right side of the house. They would go up steps to the second floor, and from the second to the third. He made the roof of the house of large pieces of cedar wood. He built the three floors against the outside wall of the house. Each one was as high as a man could raise his hand. They were joined to the house with big pieces of cedar wood.
The word of the Lord came to Solomon, saying, “If you obey My Laws and keep My Word, then I will keep My promise with you, which I spoke to your father David about this house you are building. I will live among the sons of Israel. And I will not leave My people Israel alone.”
Solomon built the walls of the Temple on the inside with pieces of cedar wood. He put wood over the inside walls from the floor of the Temple to the roof. And he put pieces of cypress wood over the floor of the Temple. An inside room called the most holy place was built in the back part of the Temple with pieces of cedar wood, from the floor to the roof and as wide as ten long steps. The rest of the Temple, the center room in front of the most holy place, was as long as twenty long steps. The cedar interior was decorated to look like gourds and open flowers. No stone was visible. he built the most holy place inside the Temple, in which to put the ark of agreement. This most holy place was as long as ten long steps, as wide as ten long steps, and more than five times taller than a man. He covered it with pure gold. And he covered the altar with cedar. Solomon covered the inside of the house with pure gold. He crossed the front of the most holy place with chains of gold, and he covered it with gold. And he covered the whole altar by the most holy place with gold.
In the most holy place he made two cherubim of olive wood. Each one was almost three times taller than a man. Each wing of the cherub was as long as three steps. It was as far as five long steps from the end of one wing to the end of the other wing. Both the cherubim were the same height, length and width, and matched. Each of the cherubim was almost three times taller than a man. He put the cherubim in the most holy place of the house. The wings of the cherubim were spread out. The wing of the one cherub was touching the one wall, and the wing of the other cherub was touching the other wall. So their wings were touching each other in the center of the house. He covered the cherubim with gold.
Then he cut pictures in all the walls around the house to look like cherubim, palm trees and open flowers, in the center room and the most holy place. He covered the floor of the house with gold, in the center room and the most holy place. He made doors of olive wood for the most holy place. The top and sides of the door had five sides. He cut pictures in the two doors of olive wood, to look like cherubim, palm trees and open flowers, and covered them with gold. He spread the gold on the cherubim and on the palm trees. For the doorway of the center room he made four-sided side pieces of olive wood and two doors of fir. Each door revolved. On them he cut pictures of cherubim, palm trees and open flowers.
In the fourth year the foundation of the temple was laid in the month of Ziv. In the eleventh year, in the month of Bul, the eighth month, all the parts of the Temple were finished just as all the plans had been made. Solomon took seven years to build it.
Young's Literal Translation (YLT)
1 And it cometh to pass, in the four hundred and eightieth year of the going out of the sons of Israel from the land of Egypt, in the fourth year -- in the month of Zif, it [is] the second month -- of the reigning of Solomon over Israel, that he buildeth the house for Jehovah.
2 As to the house that king Solomon hath built for Jehovah, sixty cubits [is] its length, and twenty its breadth, and thirty cubits its height.
3 As to the porch on the front of the temple of the house, twenty cubits [is] its length on the front of the breadth of the house; ten by the cubit [is] its breadth on the front of the house;
4 and he maketh for the house windows of narrow lights.
5 And he buildeth against the wall of the house a couch round about, [even] the walls of the house round about, of the temple and of the oracle, and maketh sides round about.
6 The lowest couch, five by the cubit [is] its breadth; and the middle, six by the cubit [is] its breadth; and the third, seven by the cubit [is] its breadth, for withdrawings he hath put to the house round about, without -- not to lay hold on the walls of the house.
7 And the house, in its being built, of perfect stone brought [thither] hath been built, and hammer, and the axe -- any instrument of iron -- was not heard in the house, in its being built.
8 The opening of the middle side [is] at the right shoulder of the house, and with windings they go up on the middle one, and from the middle one unto the third.
9 And he buildeth the house, and completeth it, and covereth the house [with] beams and rows of cedars.
10 And he buildeth the couch against all the house, five cubits [is] its height, and it taketh hold of the house by cedar-wood.
11 And the word of Jehovah is unto Solomon, saying,
12 `This house that thou art building -- if thou dost walk in My statutes, and My judgments dost do, yea, hast done all My commands, to walk in them, then I have established My word with thee, which I spake unto David thy father,
13 and have tabernacled in the midst of the sons of Israel, and do not forsake My people Israel.'
14 And Solomon buildeth the house and completeth it;
15 and he buildeth the walls of the house within with beams of cedar, from the floor of the house unto the walls of the ceiling; he hath overlaid with wood the inside, and covereth the floor of the house with ribs of fir.
16 And he buildeth the twenty cubits on the sides of the house with ribs of cedar, from the floor unto the walls; and he buildeth for it within, for the oracle, for the holy of holies.
17 And forty by the cubit was the house, it [is] the temple before [it].
18 And the cedar for the house within [is] carvings of knobs and openings of flowers; the whole [is] cedar, there is not a stone seen.
19 And the oracle in the midst of the house within he hath prepared, to put there the ark of the covenant of Jehovah.
20 And before the oracle [is] twenty cubits in length, and twenty cubits in breadth, and twenty cubits [is] its height; and he overlayeth it with gold refined, and overlayeth the altar with cedar.
21 And Solomon overlayeth the house within with gold refined, and causeth [it] to pass over in chains of gold before the oracle, and overlayeth it with gold.
22 And the whole of the house he hath overlaid with gold, till the completion of all the house; and the whole of the altar that the oracle hath, he hath overlaid with gold.
23 And he maketh within the oracle two cherubs, of the oil-tree, ten cubits [is] their height;
24 and five cubits [is] the one wing of the cherub, and five cubits the second wing of the cherub, ten cubits from the ends of its wings even unto the ends of its wings;
25 and ten by the cubit [is] the second cherub, one measure and one form [are] to the two cherubs,
26 the height of the one cherub [is] ten by the cubit, and so [is] the second cherub;
27 and he setteth the cherubs in the midst of the inner house, and they spread out the wings of the cherubs, and a wing of the one cometh against the wall, and a wing of the second cherub is coming against the second wall, and their wings [are] unto the midst of the house, coming wing against wing;
28 and he overlayeth the cherubs with gold,
29 and all the walls of the house round about he hath carved with openings of carvings, cherubs, and palm trees, and openings of flowers, within and without.
30 And the floor of the house he hath overlaid with gold, within and without;
31 as to the opening of the oracle, he made doors of the oil-tree; the lintel, side-posts, a fifth.
32 And the two doors [are] of the oil-tree, and he hath carved upon them carvings of cherubs, and palm-trees, and openings of flowers, and overlaid with gold, and he causeth the gold to go down on the cherubs and on the palm-trees.
33 And so he hath made for the opening of the temple, side-posts of the oil-tree, from the fourth.
34 And the two doors [are] of fir-tree, the two sides of the one door are revolving, and the two hangings of the second door are revolving.
35 And he hath carved cherubs, and palms, and openings of flowers, and overlaid with straightened gold the graved work.
36 And he buildeth the inner court, three rows of hewn work, and a row of beams of cedar.
37 In the fourth year hath the house of Jehovah been founded, in the month Zif,
38 and in the eleventh year, in the month Bul -- [that is] the eighth month -- hath the house been finished in all its matters, and in all its ordinances, and he buildeth it seven years.
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_LeVay
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Re: Bible verse by verse
HAIL SATAN!
The Legitimation of Authority
Satanists do not consciously regard The Satanic Bible in the same way traditional religionists regard their sacred texts. However, in the course of a research project on modern Satanism conducted in 2000-2001, I discovered that The Satanic Bible is treated as an authoritative document which effectively functions as scripture within the Satanic community. In particular, LaVey's work is quoted to legitimate particular positions as well as to de-legitimate the positions of other Satanists. This legitimation strategy appears to have been unconsciously derived from the Judeo-Christian tradition, which locates the source of religious authority in a sacred text. In other words, being raised in a religious tradition that emphasizes the authority of scripture creates an attitude that can be unconsciously carried over to other, very different kinds of writings.
The classic discussion of the issue of legitimacy is Max Weber's tripartite schema of traditional, rational-legal, and charismatic legitimations of authority. The dynamics (in the sense of upsetting rather than reinforcing established authority structures) of this schema are largely confined to the factor of charisma, a form of legitimation Weber viewed as particularly-though not exclusively-characteristic of new religious movements.
Weber's work on the legitimation of authority provides a useful starting point for understanding the legitimation strategies deployed by contemporary new religions, but it should immediately be noted that his analysis is also inadequate. For example, in contrast to what one might anticipate from the discussion of charismatic authority in Weber's Economy and Society, one often finds new religions appealing to tradition-though the explicit nature of such appeals means that they constitute a variation from what Weber had in mind by the traditional legitimation of authority (which he viewed as more implicit than explicit). Also, when nascent movements attempt to justify a new idea, practice or social arrangement by attributing it to the authority of tradition, it is usually through a reinterpretation of the past that they are able to portray themselves as the true embodiment of tradition. Such variations on what one might anticipate from his schema indicate that Weber did not have the last word on this issue.
Divinity to the leader's ability to provide both mundane and supernatural benefits to followers-may be the keystone in a new movement's initial attractiveness, but charismatic leaders typically appeal to a variety of other sources of legitimacy. For instance, many modern movements appeal to the authority of reason as embodied in natural science.2 This is because the general populace of industrialized countries tend to give science and science's child, technology, a level of respect and prestige enjoyed by few other social institutions-to the point where, as a number of observers have pointed out, science has come to be viewed quasi-religiously. Thus any religion that claims its approach is in some way scientific draws on the prestige and perceived legitimacy of natural science. Religions such as Christian Science, Science of Mind, and Scientology claim just that.
There is, however, a distinct difference between popular notions of science and science proper. Average citizens' views of science are significantly influenced by their experience of technology. Hence, in most people's minds, an important goal of science appears to be the solution of practical problems. This aspect of our cultural view of science shaped the various religious sects that incorporated "science" into their names. In sharp contrast to traditional religions, which emphasize salvation in the afterlife, the emphasis in these religions is on the improvement of this life. Groups within the Metaphysical (Christian Science-New Thought) tradition, for example, usually claim to have discovered spiritual "laws" which, if properly understood and applied, transform and improve the lives of ordinary individuals, much as technology has transformed society.
The notion of spiritual laws is taken directly from the "laws" of classical physics. The eighteenth and nineteenth century mind was enamored of Newton's formulation of the mathematical order in the natural world. A significant aspect of his system of physics was expressed in the laws of gravity. Following Newton's lead, later scientists similarly expressed their discoveries in terms of the same legislative metaphor-e.g., the "law" of evolution.
This legislative rhetoric was carried over into Metaphysical religions, particularly New Thought. Groups in the Metaphysical tradition view themselves as investigating the mind or spirit in a practical, experimental way. The self-perception of the early New Thought movement as "science" is expressed in Lesson One of Ernest Holmes' 1926 classic, Science of Mind, in the following way:
Science is knowledge of facts built around some proven principle. All that we know about any science is that certain things happen under certain conditions. Take electricity as an example; we know that there is such a thing as electricity; we have never seen it, but we know that it exists because we can use it; we know that it operates in a certain way and we have discovered the way it works. >From this knowledge we go ahead and deduce certain facts about electricity; and, applying them to the general principle, we receive definite results. ... The discovery of a law is generally made more or less by accident, or by some one who, after careful thought and observation, has come to the conclusion that such a principle must exist. As soon as a law is discovered experiments are made with it, certain facts are proved to be true, and in this way a science is gradually formulated; for any science consists of the number of known facts about any given principle.... This is true of the Science of Mind. No "New Religious Movements...articulate themselves, often with a popular fluency, in the discourses of the natural sciences and seek to justify their beliefs by means of para- or pseudoscientific investigation or argument." (Sentes and Palmer 2000)
Marburg Journal of Religion: Volume 7, No. 1 (September 2002) one has ever seen Mind or Spirit, but who could possibly doubt their existence? Nothing is more self- evident.... (Holmes, p. 38) Modern Satanism is in some ways in continuity with, and in other ways a departure from, this particular line of development. Although Satanism also appeals to science, its focus is not on developing a pragmatic science of the mind. Rather, when LaVey founded the Church of Satan, he grounded Satanism's legitimacy on a view of human nature shaped by a secularist appropriation of modern science. Unlike Christian Science, Scientology and other groups that claimed to model their approach to spirituality after the methods of science, LaVey's strategy was to base Satanism's "anti-Theology" in the secularist world view derived from natural science.3 This world view provided LaVey with an atheistic underpinning for his attacks on Christianity and other forms of supernatural spirituality. At the same time, LaVey went beyond contemporary secularism by suggesting the reality of mysterious, "occult" forces-forces he claimed were not supernatural, but were, rather, natural forces that would eventually be discovered by science. In his notion of mysterious forces that could be manipulated by the will of the magician, LaVey was really not so far from the mentalistic technology of Christian Science, Scientology, etc.
The human nature to which LaVey appealed was humanity's animal nature, viewed through the lens of Darwinism. The human being in this view is little more than an animal with no ultimate morality other than law of the jungle and no purpose other than the survival of the fittest. In terms of Weber's schema, we would say that LaVey's appeal to human nature (meaning, for LaVey, the Darwinist vision of human nature) was a rational legitimation of authority. In other words, LaVey claimed that Satanism was a legitimate religion because it was rational. As a corollary, traditional religion was irrational (unscientific) and therefore illegitimate.
While LaVey was a charismatic individual, and while this charisma was undoubtedly crucial for the successful birth of the Church of Satan, in the present discussion I am less interested in analyzing the initial emergence of religious Satanism than in the transformations that have taken place in the post-charismatic phase of the Satanic movement. Weber was also interested in this kind of transition, which he discussed in terms of the routinization of charisma. By this Weber meant that, because personal charisma tends to be unstable, charismatic authority must eventually move toward dissolution, legal-rational authority or traditional authority.
With respect to modern Satanism, the waning of LaVey's charismatic authority, particularly after he dismantled the Church of Satan (CoS) as a functioning church in 1975, led to a number of interesting-though somewhat paradoxical-developments. In addition to numerous splinter groups, a decentralized, anarchistic movement emerged that was shaped by the central themes in LaVey's thought, particularly as expressed in The Satanic Bible. This book became a doctrinal touchstone of the movement, though independent Satanists felt free to selectively appropriate ideas from The Satanic Bible and to mix them with ideas and practices drawn from other sources. LaVey's book became, in a sense, a kind of quasi-scripture, which is a form of what Weber meant by traditional authority (despite the fact that it seems odd to refer to a religion less than forty years old as a "tradition"!). However, many independent Satanists also adhered to LaVey's program of the 3 Although the Raelian Movement is very different from Satanism, this particular UFO religion similarly appeals to the world view of secular science for its legitimacy and, like Satanism, attacks other religions as unreasonable because of their lack of a scientific basis. (Chryssides 2000; Sentes and Palmer 2000) authority of rationality, feeling free to criticize and even to reject aspects of the LaVeyan tradition. Thus the Satanic movement's legitimacy is based on a dual appeal to independent rational authority and to the authority of the LaVeyan tradition.
In contrast, the remnants of LaVey's church-which is still technically the largest single Satanist group in terms of formal membership-quickly solidified into a doctrinally-rigid organization focused on maintaining the purity of LaVeyan Satanism. This was partly in response to the challenge presented by non-CoS Satanists. In the ongoing argument over legitimacy, LaVey's successors have come to place excessive stress on their role as bearers of his legacy, even asserting that only CoS members are "real" Satanists and characterizing Satanists outside the fold as "pseudo" Satanists. In terms of Weber's analysis, one would say that CoS's legitimation strategy has narrowed to focus almost exclusively on CoS's claim to traditional authority.
The Legitimation of Authority
Satanists do not consciously regard The Satanic Bible in the same way traditional religionists regard their sacred texts. However, in the course of a research project on modern Satanism conducted in 2000-2001, I discovered that The Satanic Bible is treated as an authoritative document which effectively functions as scripture within the Satanic community. In particular, LaVey's work is quoted to legitimate particular positions as well as to de-legitimate the positions of other Satanists. This legitimation strategy appears to have been unconsciously derived from the Judeo-Christian tradition, which locates the source of religious authority in a sacred text. In other words, being raised in a religious tradition that emphasizes the authority of scripture creates an attitude that can be unconsciously carried over to other, very different kinds of writings.
The classic discussion of the issue of legitimacy is Max Weber's tripartite schema of traditional, rational-legal, and charismatic legitimations of authority. The dynamics (in the sense of upsetting rather than reinforcing established authority structures) of this schema are largely confined to the factor of charisma, a form of legitimation Weber viewed as particularly-though not exclusively-characteristic of new religious movements.
Weber's work on the legitimation of authority provides a useful starting point for understanding the legitimation strategies deployed by contemporary new religions, but it should immediately be noted that his analysis is also inadequate. For example, in contrast to what one might anticipate from the discussion of charismatic authority in Weber's Economy and Society, one often finds new religions appealing to tradition-though the explicit nature of such appeals means that they constitute a variation from what Weber had in mind by the traditional legitimation of authority (which he viewed as more implicit than explicit). Also, when nascent movements attempt to justify a new idea, practice or social arrangement by attributing it to the authority of tradition, it is usually through a reinterpretation of the past that they are able to portray themselves as the true embodiment of tradition. Such variations on what one might anticipate from his schema indicate that Weber did not have the last word on this issue.
Divinity to the leader's ability to provide both mundane and supernatural benefits to followers-may be the keystone in a new movement's initial attractiveness, but charismatic leaders typically appeal to a variety of other sources of legitimacy. For instance, many modern movements appeal to the authority of reason as embodied in natural science.2 This is because the general populace of industrialized countries tend to give science and science's child, technology, a level of respect and prestige enjoyed by few other social institutions-to the point where, as a number of observers have pointed out, science has come to be viewed quasi-religiously. Thus any religion that claims its approach is in some way scientific draws on the prestige and perceived legitimacy of natural science. Religions such as Christian Science, Science of Mind, and Scientology claim just that.
There is, however, a distinct difference between popular notions of science and science proper. Average citizens' views of science are significantly influenced by their experience of technology. Hence, in most people's minds, an important goal of science appears to be the solution of practical problems. This aspect of our cultural view of science shaped the various religious sects that incorporated "science" into their names. In sharp contrast to traditional religions, which emphasize salvation in the afterlife, the emphasis in these religions is on the improvement of this life. Groups within the Metaphysical (Christian Science-New Thought) tradition, for example, usually claim to have discovered spiritual "laws" which, if properly understood and applied, transform and improve the lives of ordinary individuals, much as technology has transformed society.
The notion of spiritual laws is taken directly from the "laws" of classical physics. The eighteenth and nineteenth century mind was enamored of Newton's formulation of the mathematical order in the natural world. A significant aspect of his system of physics was expressed in the laws of gravity. Following Newton's lead, later scientists similarly expressed their discoveries in terms of the same legislative metaphor-e.g., the "law" of evolution.
This legislative rhetoric was carried over into Metaphysical religions, particularly New Thought. Groups in the Metaphysical tradition view themselves as investigating the mind or spirit in a practical, experimental way. The self-perception of the early New Thought movement as "science" is expressed in Lesson One of Ernest Holmes' 1926 classic, Science of Mind, in the following way:
Science is knowledge of facts built around some proven principle. All that we know about any science is that certain things happen under certain conditions. Take electricity as an example; we know that there is such a thing as electricity; we have never seen it, but we know that it exists because we can use it; we know that it operates in a certain way and we have discovered the way it works. >From this knowledge we go ahead and deduce certain facts about electricity; and, applying them to the general principle, we receive definite results. ... The discovery of a law is generally made more or less by accident, or by some one who, after careful thought and observation, has come to the conclusion that such a principle must exist. As soon as a law is discovered experiments are made with it, certain facts are proved to be true, and in this way a science is gradually formulated; for any science consists of the number of known facts about any given principle.... This is true of the Science of Mind. No "New Religious Movements...articulate themselves, often with a popular fluency, in the discourses of the natural sciences and seek to justify their beliefs by means of para- or pseudoscientific investigation or argument." (Sentes and Palmer 2000)
Marburg Journal of Religion: Volume 7, No. 1 (September 2002) one has ever seen Mind or Spirit, but who could possibly doubt their existence? Nothing is more self- evident.... (Holmes, p. 38) Modern Satanism is in some ways in continuity with, and in other ways a departure from, this particular line of development. Although Satanism also appeals to science, its focus is not on developing a pragmatic science of the mind. Rather, when LaVey founded the Church of Satan, he grounded Satanism's legitimacy on a view of human nature shaped by a secularist appropriation of modern science. Unlike Christian Science, Scientology and other groups that claimed to model their approach to spirituality after the methods of science, LaVey's strategy was to base Satanism's "anti-Theology" in the secularist world view derived from natural science.3 This world view provided LaVey with an atheistic underpinning for his attacks on Christianity and other forms of supernatural spirituality. At the same time, LaVey went beyond contemporary secularism by suggesting the reality of mysterious, "occult" forces-forces he claimed were not supernatural, but were, rather, natural forces that would eventually be discovered by science. In his notion of mysterious forces that could be manipulated by the will of the magician, LaVey was really not so far from the mentalistic technology of Christian Science, Scientology, etc.
The human nature to which LaVey appealed was humanity's animal nature, viewed through the lens of Darwinism. The human being in this view is little more than an animal with no ultimate morality other than law of the jungle and no purpose other than the survival of the fittest. In terms of Weber's schema, we would say that LaVey's appeal to human nature (meaning, for LaVey, the Darwinist vision of human nature) was a rational legitimation of authority. In other words, LaVey claimed that Satanism was a legitimate religion because it was rational. As a corollary, traditional religion was irrational (unscientific) and therefore illegitimate.
While LaVey was a charismatic individual, and while this charisma was undoubtedly crucial for the successful birth of the Church of Satan, in the present discussion I am less interested in analyzing the initial emergence of religious Satanism than in the transformations that have taken place in the post-charismatic phase of the Satanic movement. Weber was also interested in this kind of transition, which he discussed in terms of the routinization of charisma. By this Weber meant that, because personal charisma tends to be unstable, charismatic authority must eventually move toward dissolution, legal-rational authority or traditional authority.
With respect to modern Satanism, the waning of LaVey's charismatic authority, particularly after he dismantled the Church of Satan (CoS) as a functioning church in 1975, led to a number of interesting-though somewhat paradoxical-developments. In addition to numerous splinter groups, a decentralized, anarchistic movement emerged that was shaped by the central themes in LaVey's thought, particularly as expressed in The Satanic Bible. This book became a doctrinal touchstone of the movement, though independent Satanists felt free to selectively appropriate ideas from The Satanic Bible and to mix them with ideas and practices drawn from other sources. LaVey's book became, in a sense, a kind of quasi-scripture, which is a form of what Weber meant by traditional authority (despite the fact that it seems odd to refer to a religion less than forty years old as a "tradition"!). However, many independent Satanists also adhered to LaVey's program of the 3 Although the Raelian Movement is very different from Satanism, this particular UFO religion similarly appeals to the world view of secular science for its legitimacy and, like Satanism, attacks other religions as unreasonable because of their lack of a scientific basis. (Chryssides 2000; Sentes and Palmer 2000) authority of rationality, feeling free to criticize and even to reject aspects of the LaVeyan tradition. Thus the Satanic movement's legitimacy is based on a dual appeal to independent rational authority and to the authority of the LaVeyan tradition.
In contrast, the remnants of LaVey's church-which is still technically the largest single Satanist group in terms of formal membership-quickly solidified into a doctrinally-rigid organization focused on maintaining the purity of LaVeyan Satanism. This was partly in response to the challenge presented by non-CoS Satanists. In the ongoing argument over legitimacy, LaVey's successors have come to place excessive stress on their role as bearers of his legacy, even asserting that only CoS members are "real" Satanists and characterizing Satanists outside the fold as "pseudo" Satanists. In terms of Weber's analysis, one would say that CoS's legitimation strategy has narrowed to focus almost exclusively on CoS's claim to traditional authority.
REGIE SATANAS!
AVE SATANAS!
HAIL SATAN!
AVE SATANAS!
HAIL SATAN!
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_Brackite
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Re: Bible verse by verse
LittleNipper!!! The Bible is now online. The Bible has been online for quite a while where we can read it. You don't need to be Quoting chapter after chapter of the Bible to us here.
1 Kings Chapter 7
Bible Gateway
1 Kings Chapter 7
Bible Gateway
"And I've said it before, you want to know what Joseph Smith looked like in Nauvoo, just look at Trump." - Fence Sitter
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_LittleNipper
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Re: Bible verse by verse
Brackite wrote:LittleNipper!!! The Bible is now online. The Bible has been online for quite a while where we can read it. You don't need to be Quoting chapter after chapter of the Bible to us here.
1 Kings Chapter 7
Bible Gateway
My intent here is to provide what I see is the meaning of what the Bible says to me (an Independent Fundamentalist Bible Believing Christian), as well as, what I consider a good English interpretation of the Old Testament. And then I will review the New Testament. No one is twisting your arm to study the Bible alone with me; however, this is a very good opportunity for you to actually read the entire Bible for yourself (Mormon influence aside). If you disagree with my understanding or have a question, you are very welcome to provide input or ask for clarification. However, if you are not interested, please consider that there are others besides yourself who are reading along. So you are perfectly free to visit other threads and ignore this one. However, I feel you may be casting aside a perfect opportunity for yourself.
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_The Erotic Apologist
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Re: Bible verse by verse
LittleNipper wrote:My intent here is to provide what I see is the meaning of what the Bible says to me...
Hi, Nipper. Would you consider the following to be a good description of what you believe the Bible says to you?
Abraham owned the land given to him by God. Joseph's Father Jacob, did not relinquish the ownership of the land of Promise simply because he left. The people who invaded the land were murdering, perverts and abused the land. The LORD who made the land took it back from those murdering perverts and gave it back to Israel when God determined it the right time. Those murdering perverts who fled ahead of Israel (because God did warn them) saved at least their mortal lives. However, unless they had a change of heart ---- when they died they now are residing in hell. And this is where even you will go unless you repent and ask Jesus to save you. So a long mortal life is not what one should desire.
Surprise, surprise, there is no divine mandate for the Church to discuss and portray its history accurately.
--Yahoo Bot
I pray thee, sir, forgive me for the mess. And whether I shot first, I'll not confess.
--Han Solo, from William Shakespeare's Star Wars
--Yahoo Bot
I pray thee, sir, forgive me for the mess. And whether I shot first, I'll not confess.
--Han Solo, from William Shakespeare's Star Wars
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_LittleNipper
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Re: Bible verse by verse
The Erotic Apologist wrote:LittleNipper wrote:My intent here is to provide what I see is the meaning of what the Bible says to me...
Hi, Nipper. Would you consider the following to be a good description of what you believe the Bible says to you?Abraham owned the land given to him by God. Joseph's Father Jacob, did not relinquish the ownership of the land of Promise simply because he left. The people who invaded the land were murdering, perverts and abused the land. The LORD who made the land took it back from those murdering perverts and gave it back to Israel when God determined it the right time. Those murdering perverts who fled ahead of Israel (because God did warn them) saved at least their mortal lives. However, unless they had a change of heart ---- when they died they now are residing in hell. And this is where even you will go unless you repent and ask Jesus to save you. So a long mortal life is not what one should desire.
Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people (Lev. 18:24-29).
2 Chronicles 20:7
New International Version
Our God, did you not drive out the inhabitants of this land before your people Israel and give it forever to the descendants of Abraham your friend?
Romans 9:21-23
King James Version
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
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_LittleNipper
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Re: Bible verse by verse
1 Kings 7:1-51 Solomon also built a palace for himself and took 13 years to build. One of Solomon’s buildings was named the Palace of the Forest of Lebanon. It was 150 feet long, 75 feet wide, and 45 feet high. There were four rows of cedar pillars, and great cedar beams rested on the pillars. The hall had a cedar roof. Above the beams on the pillars were 45 side rooms, arranged in 3 levels of 15. At each end of the long hall were three rows of windows facing each other. All the doorways and doorposts had rectangular frames and were arranged in sets of three, facing each other.
Solomon also built the Hall of Columns, which was 75 feet long and 45 feet wide. There was a porch in front, along with a canopy supported by pillars. Solomon also built the throne room, known as the Hall of Justice, where he sat to hear legal issues --- paneled with cedar from floor to ceiling. Solomon’s living quarters surrounded a courtyard behind this hall, and they were constructed the same way. He also built similar living quarters for his wife --- Pharaoh’s daughter.
From foundation to eaves, all these buildings were built from huge blocks of high-quality stone, cut with saws and trimmed to exact specifications. Some of the huge foundation stones were 15 feet long, and some were 12 feet long. The blocks of high-quality stone used in the walls were also cut to measure, and cedar beams were also used. The walls of the great courtyard were built so that there was one layer of cedar beams between every three layers of finished stone, just like the walls of the inner courtyard of the Lord’s Temple with its entry room.
King Solomon then called for a man named Huram to come from Tyre. He was half Israelite --- his mother was a widow from the tribe of Naphtali, and his father had been a craftsman in bronze from Tyre. Huram was extremely skillful and talented in any work in bronze, and he came to do all the metal work for King Solomon. Huram cast 2 bronze pillars, each 27 feet tall and 18 feet in circumference. For the tops of the pillars he cast bronze capitals, each 7 1⁄2 feet tall. Each capital was decorated with seven sets of latticework and interwoven chains. He also encircled the latticework with two rows of pomegranates to decorate the capitals over the pillars. The capitals on the columns inside the entry room were shaped like water lilies, and they were six feet tall. The capitals on the two pillars had 200 pomegranates in two rows around them, beside the rounded surface next to the latticework. Huram set the pillars at the entrance of the Temple, one toward the south and one toward the north. He named the one on the south Jakin, and the one on the north Boaz.
Then Huram cast a great round basin, 15 feet across from rim to rim, called the Sea. It was 7 1⁄2 feet deep and about 45 feet in circumference. It was encircled just below its rim by two rows of decorative gourds. There were about six gourds per foot all the way around, and they were cast as part of the basin.
The Sea was placed on a base of twelve bronze oxen, all facing outward. Three faced north, three faced west, three faced south, and three faced east, and the Sea rested on them. The walls of the Sea were about three inches thick, and its rim flared out like a cup and resembled a water lily blossom. It could hold about 11,000 gallons of water.
Huram also made ten bronze water carts, each 6 feet long, 6 feet wide, and 4 1⁄2 feet tall. They were constructed with side panels braced with crossbars --- decorated with carved lions, oxen, and cherubim. Above and below the lions and oxen were wreath decorations. Each of these carts had four bronze wheels and bronze axles. There were supporting posts for the bronze basins at the corners of the carts; these supports were decorated on each side with carvings of wreaths. The top of each cart had a rounded frame for the basin. It projected 1 1⁄2 feet above the cart’s top like a round pedestal, and its opening was 2 1⁄4 feet across; it was decorated on the outside with carvings of wreaths. The panels of the carts were square, not round. Under the panels were four wheels that were connected to axles that had been cast as one unit with the cart. The wheels were 2 1⁄4 feet in diameter and were similar to chariot wheels. The axles, spokes, rims, and hubs were all cast from molten bronze.
There were handles at each of the four corners of the carts, and these, too, were cast as one unit with the cart. Around the top of each cart was a rim nine inches wide. The corner supports and side panels were cast as one unit with the cart. Carvings of cherubim, lions, and palm trees decorated the panels and corner supports everywhere, and there were wreaths all around. All 10 water carts were the same size and were made alike, for each was cast from the same mold.
38 Huram also made ten smaller bronze basins, one for each cart. Each basin was six feet across and could hold 220 gallons of water. He set five water carts on the south side of the Temple and five on the north side. The great bronze basin called the Sea was placed near the southeast corner of the Temple. He also made the necessary washbasins, shovels, and bowls.
the two pillars;
the two bowl-shaped capitals on top of the pillars;
the two networks of interwoven chains that decorated the capitals;
the 400 pomegranates that hung from the chains on the capitals (two rows of pomegranates for each of the chain networks that decorated the capitals on top of the pillars);
the ten water carts holding the ten basins (5 for the South side of the Temple & 5 for the North side);
the Sea and the twelve oxen under it;
the ash buckets, the shovels, and the bowls.
Huram made all these things of burnished bronze for the Temple of the Lord, just as King Solomon had directed. The king had them cast in clay molds in the Jordan Valley between Succoth and Zarethan. Solomon did not weigh all these things because there were so many; the weight of the bronze could not be measured.
Solomon also made all the furnishings of the Temple of the Lord:
the gold altar;
the gold table for the Bread of the Presence;
the lampstands of solid gold, five on the south and five on the north, in front of the Most Holy Place;
the flower decorations, lamps, and tongs—all of gold;
the small bowls, lamp snuffers, bowls, dishes, and incense burners—all of solid gold;
the doors for the entrances to the Most Holy Place and the main room of the Temple, with their fronts overlaid with gold.
Young's Literal Translation (YLT)
1 And his own house hath Solomon built thirteen years, and he finisheth all his house.
2 And he buildeth the house of the forest of Lebanon; a hundred cubits [is] its length, and fifty cubits its breadth, and thirty cubits its height, on four rows of cedar pillars, and cedar-beams on the pillars;
3 and [it is] covered with cedar above, on the sides that [are] on the forty and five pillars, fifteen in the row.
4 And windows [are] in three rows, and sight [is] over-against sight three times.
5 And all the openings and the side-posts [are] square -- windows; and sight [is] over-against sight three times.
6 And the porch of the pillars he hath made; fifty cubits its length, and thirty cubits its breadth, and the porch [is] before them, and pillars and a thick place [are] before them.
7 And the porch of the throne where he judgeth -- the porch of judgment -- he hath made, and [it is] covered with cedar from the floor unto the floor.
8 As to his house where he dwelleth, the other court [is] within the porch -- as this work it hath been; and a house he maketh for the daughter of Pharaoh -- whom Solomon hath taken -- like this porch.
9 All these [are] of precious stone, according to the measures of hewn work, sawn with a saw, within and without, even from the foundation unto the coping, and at the outside, unto the great court.
10 And the foundation [is] of precious stone, great stones, stones of ten cubits, and stones of eight cubits;
11 and above [are] precious stone, according to the measures of hewn work, and cedar;
12 and the great court round about [is] three rows of hewn work, and a row of cedar-beams, even for the inner court of the house of Jehovah, and for the porch of the house.
13 And king Solomon sendeth and taketh Hiram out of Tyre --
14 he [is] son of a woman, a widow, of the tribe of Naphtali, and his father a man of Tyre, a worker in brass, and he is filled with the wisdom and the understanding, and the knowledge to do all work in brass -- and he cometh unto king Solomon, and doth all his work.
15 And he formeth the two pillars of brass; eighteen cubits [is] the height of the one pillar, and a cord of twelve cubits doth compass the second pillar.
16 And two chapiters he hath made to put on the tops of the pillars, cast in brass; five cubits the height of the one chapiter, and five cubits the height of the second chapiter.
17 Nets of net-work, wreaths of chain-work [are] for the chapiters that [are] on the top of the pillars, seven for the one chapiter, and seven for the second chapiter.
18 And he maketh the pillars, and two rows round about on the one net-work, to cover the chapiters that [are] on the top, with the pomegranates, and so he hath made for the second chapiter.
19 And the chapiters that [are] on the top of the pillars [are] of lily-work in the porch, four cubits;
20 and the chapiters on the two pillars also above, over-against the protuberance that [is] beside the net; and the pomegranates [are] two hundred, in rows round about on the second chapiter.
21 And he raiseth up the pillars for the porch of the temple, and he raiseth up the right pillar, and calleth its name Jachin, and he raiseth up the left pillar, and calleth its name Boaz;
22 and on the top of the pillars [is] lily-work; and the work of the pillars [is] completed.
23 And he maketh the molten sea, ten by the cubit from its edge unto its edge; [it is] round all about, and five by the cubit [is] its height, and a line of thirty by the cubit doth compass it round about;
24 and knops beneath its brim round about are compassing it, ten by the cubit, going round the sea round about; in two rows [are] the knops, cast in its being cast.
25 It is standing on twelve oxen, three facing the north, and three facing the west, and three facing the south, and three facing the east, and the sea [is] upon them above, and all their hinder parts [are] inward.
26 And its thickness [is] an handbreadth, and its edge as the work of the edge of a cup, flowers of lilies; two thousand baths it containeth.
27 And he maketh the ten bases of brass; four by the cubit [is] the length of the one base, and four by the cubit its breadth, and three by the cubit its height.
28 And this [is] the work of the base: they have borders, and the borders [are] between the joinings;
29 and on the borders that [are] between the joinings [are] lions, oxen, and cherubs, and on the joinings a base above, and beneath the lions and the oxen [are] additions -- sloping work.
30 And four wheels of brass [are] to the one base, and axles of brass; and its four corners have shoulders -- under the laver [are] the molten shoulders, beside each addition.
31 And its mouth within the chapiter and above [is] by the cubit, and its mouth [is] round, the work of the base, a cubit and half a cubit; and also on its mouth [are] carvings and their borders, square, not round.
32 And the four wheels [are] under the borders, and the spokes of the wheels [are] in the base, and the height of the one wheel [is] a cubit and half a cubit.
33 And the work of the wheels [is] as the work of the wheel of a chariot, their spokes, and their axles, and their felloes, and their naves; the whole [is] molten.
34 And four shoulders [are] unto the four corners of the one base; out of the base [are] its shoulders.
35 And in the top of the base [is] the half of a cubit in the height all round about; and on the top of the base its spokes and its borders [are] of the same.
36 And he openeth on the tablets of its spokes, and on its borders, cherubs, lions, and palm-trees, according to the void space of each, and additions round about.
37 Thus he hath made the ten bases; one casting, one measure, one form, have they all.
38 And he maketh ten lavers of brass; forty baths doth the one laver contain, four by the cubit [is] the one laver, one laver on the one base [is] to the ten bases;
39 and he putteth the five bases on the right side of the house, and five on the left side of the house, and the sea he hath put on the right side of the house, eastward -- over-against the south.
40 And Hiram maketh the lavers, and the shovels, and the bowls; and Hiram completeth to do all the work that he made for king Solomon, [for] the house of Jehovah;
41 pillars two, and bowls of the chapiters that [are] on the top of the pillars two, and the nets two, to cover the two bowls of the chapiters that [are] on the top of the pillars;
42 and the pomegranates four hundred for the two nets, two rows of pomegranates for the one net, to cover the two bowls of the chapiters that [are] on the front of the pillars;
43 and the ten bases, and the ten lavers on the bases;
44 and the one sea, the twelve oxen under the sea,
45 and the pots, and the shovels, and the bowls; and all these vessels, that Hiram hath made to king Solomon [for] the house of Jehovah, [are] of brass -- polished.
46 In the circuit of the Jordan hath the king cast them, in the thick soil of the ground, between Succoth and Zarthan.
47 And Solomon placeth the whole of the vessels; because of the very great abundance, the weight of the brass hath not been searched out.
48 And Solomon maketh all the vessels that [are] in the house of Jehovah: the altar of gold, and the table -- on which [is] the bread of the Presence -- of gold,
49 and the candlesticks, five on the right, and five on the left, before the oracle, of refined gold, and the flowers, and the lamps, and the tongs, of gold,
50 and the basins, and the snuffers, and the bowls, and the spoons, and the censers, of refined gold, and the hinges for the doors of the inner-house, for the holy of holies, for the doors of the house of the temple, of gold.
51 And it is complete -- all the work that king Solomon hath made [for] the house of Jehovah, and Solomon bringeth in the sanctified things of David his father; the silver, and the gold, and the vessels he hath put in the treasuries of the house of Jehovah.
Solomon also built the Hall of Columns, which was 75 feet long and 45 feet wide. There was a porch in front, along with a canopy supported by pillars. Solomon also built the throne room, known as the Hall of Justice, where he sat to hear legal issues --- paneled with cedar from floor to ceiling. Solomon’s living quarters surrounded a courtyard behind this hall, and they were constructed the same way. He also built similar living quarters for his wife --- Pharaoh’s daughter.
From foundation to eaves, all these buildings were built from huge blocks of high-quality stone, cut with saws and trimmed to exact specifications. Some of the huge foundation stones were 15 feet long, and some were 12 feet long. The blocks of high-quality stone used in the walls were also cut to measure, and cedar beams were also used. The walls of the great courtyard were built so that there was one layer of cedar beams between every three layers of finished stone, just like the walls of the inner courtyard of the Lord’s Temple with its entry room.
King Solomon then called for a man named Huram to come from Tyre. He was half Israelite --- his mother was a widow from the tribe of Naphtali, and his father had been a craftsman in bronze from Tyre. Huram was extremely skillful and talented in any work in bronze, and he came to do all the metal work for King Solomon. Huram cast 2 bronze pillars, each 27 feet tall and 18 feet in circumference. For the tops of the pillars he cast bronze capitals, each 7 1⁄2 feet tall. Each capital was decorated with seven sets of latticework and interwoven chains. He also encircled the latticework with two rows of pomegranates to decorate the capitals over the pillars. The capitals on the columns inside the entry room were shaped like water lilies, and they were six feet tall. The capitals on the two pillars had 200 pomegranates in two rows around them, beside the rounded surface next to the latticework. Huram set the pillars at the entrance of the Temple, one toward the south and one toward the north. He named the one on the south Jakin, and the one on the north Boaz.
Then Huram cast a great round basin, 15 feet across from rim to rim, called the Sea. It was 7 1⁄2 feet deep and about 45 feet in circumference. It was encircled just below its rim by two rows of decorative gourds. There were about six gourds per foot all the way around, and they were cast as part of the basin.
The Sea was placed on a base of twelve bronze oxen, all facing outward. Three faced north, three faced west, three faced south, and three faced east, and the Sea rested on them. The walls of the Sea were about three inches thick, and its rim flared out like a cup and resembled a water lily blossom. It could hold about 11,000 gallons of water.
Huram also made ten bronze water carts, each 6 feet long, 6 feet wide, and 4 1⁄2 feet tall. They were constructed with side panels braced with crossbars --- decorated with carved lions, oxen, and cherubim. Above and below the lions and oxen were wreath decorations. Each of these carts had four bronze wheels and bronze axles. There were supporting posts for the bronze basins at the corners of the carts; these supports were decorated on each side with carvings of wreaths. The top of each cart had a rounded frame for the basin. It projected 1 1⁄2 feet above the cart’s top like a round pedestal, and its opening was 2 1⁄4 feet across; it was decorated on the outside with carvings of wreaths. The panels of the carts were square, not round. Under the panels were four wheels that were connected to axles that had been cast as one unit with the cart. The wheels were 2 1⁄4 feet in diameter and were similar to chariot wheels. The axles, spokes, rims, and hubs were all cast from molten bronze.
There were handles at each of the four corners of the carts, and these, too, were cast as one unit with the cart. Around the top of each cart was a rim nine inches wide. The corner supports and side panels were cast as one unit with the cart. Carvings of cherubim, lions, and palm trees decorated the panels and corner supports everywhere, and there were wreaths all around. All 10 water carts were the same size and were made alike, for each was cast from the same mold.
38 Huram also made ten smaller bronze basins, one for each cart. Each basin was six feet across and could hold 220 gallons of water. He set five water carts on the south side of the Temple and five on the north side. The great bronze basin called the Sea was placed near the southeast corner of the Temple. He also made the necessary washbasins, shovels, and bowls.
the two pillars;
the two bowl-shaped capitals on top of the pillars;
the two networks of interwoven chains that decorated the capitals;
the 400 pomegranates that hung from the chains on the capitals (two rows of pomegranates for each of the chain networks that decorated the capitals on top of the pillars);
the ten water carts holding the ten basins (5 for the South side of the Temple & 5 for the North side);
the Sea and the twelve oxen under it;
the ash buckets, the shovels, and the bowls.
Huram made all these things of burnished bronze for the Temple of the Lord, just as King Solomon had directed. The king had them cast in clay molds in the Jordan Valley between Succoth and Zarethan. Solomon did not weigh all these things because there were so many; the weight of the bronze could not be measured.
Solomon also made all the furnishings of the Temple of the Lord:
the gold altar;
the gold table for the Bread of the Presence;
the lampstands of solid gold, five on the south and five on the north, in front of the Most Holy Place;
the flower decorations, lamps, and tongs—all of gold;
the small bowls, lamp snuffers, bowls, dishes, and incense burners—all of solid gold;
the doors for the entrances to the Most Holy Place and the main room of the Temple, with their fronts overlaid with gold.
Young's Literal Translation (YLT)
1 And his own house hath Solomon built thirteen years, and he finisheth all his house.
2 And he buildeth the house of the forest of Lebanon; a hundred cubits [is] its length, and fifty cubits its breadth, and thirty cubits its height, on four rows of cedar pillars, and cedar-beams on the pillars;
3 and [it is] covered with cedar above, on the sides that [are] on the forty and five pillars, fifteen in the row.
4 And windows [are] in three rows, and sight [is] over-against sight three times.
5 And all the openings and the side-posts [are] square -- windows; and sight [is] over-against sight three times.
6 And the porch of the pillars he hath made; fifty cubits its length, and thirty cubits its breadth, and the porch [is] before them, and pillars and a thick place [are] before them.
7 And the porch of the throne where he judgeth -- the porch of judgment -- he hath made, and [it is] covered with cedar from the floor unto the floor.
8 As to his house where he dwelleth, the other court [is] within the porch -- as this work it hath been; and a house he maketh for the daughter of Pharaoh -- whom Solomon hath taken -- like this porch.
9 All these [are] of precious stone, according to the measures of hewn work, sawn with a saw, within and without, even from the foundation unto the coping, and at the outside, unto the great court.
10 And the foundation [is] of precious stone, great stones, stones of ten cubits, and stones of eight cubits;
11 and above [are] precious stone, according to the measures of hewn work, and cedar;
12 and the great court round about [is] three rows of hewn work, and a row of cedar-beams, even for the inner court of the house of Jehovah, and for the porch of the house.
13 And king Solomon sendeth and taketh Hiram out of Tyre --
14 he [is] son of a woman, a widow, of the tribe of Naphtali, and his father a man of Tyre, a worker in brass, and he is filled with the wisdom and the understanding, and the knowledge to do all work in brass -- and he cometh unto king Solomon, and doth all his work.
15 And he formeth the two pillars of brass; eighteen cubits [is] the height of the one pillar, and a cord of twelve cubits doth compass the second pillar.
16 And two chapiters he hath made to put on the tops of the pillars, cast in brass; five cubits the height of the one chapiter, and five cubits the height of the second chapiter.
17 Nets of net-work, wreaths of chain-work [are] for the chapiters that [are] on the top of the pillars, seven for the one chapiter, and seven for the second chapiter.
18 And he maketh the pillars, and two rows round about on the one net-work, to cover the chapiters that [are] on the top, with the pomegranates, and so he hath made for the second chapiter.
19 And the chapiters that [are] on the top of the pillars [are] of lily-work in the porch, four cubits;
20 and the chapiters on the two pillars also above, over-against the protuberance that [is] beside the net; and the pomegranates [are] two hundred, in rows round about on the second chapiter.
21 And he raiseth up the pillars for the porch of the temple, and he raiseth up the right pillar, and calleth its name Jachin, and he raiseth up the left pillar, and calleth its name Boaz;
22 and on the top of the pillars [is] lily-work; and the work of the pillars [is] completed.
23 And he maketh the molten sea, ten by the cubit from its edge unto its edge; [it is] round all about, and five by the cubit [is] its height, and a line of thirty by the cubit doth compass it round about;
24 and knops beneath its brim round about are compassing it, ten by the cubit, going round the sea round about; in two rows [are] the knops, cast in its being cast.
25 It is standing on twelve oxen, three facing the north, and three facing the west, and three facing the south, and three facing the east, and the sea [is] upon them above, and all their hinder parts [are] inward.
26 And its thickness [is] an handbreadth, and its edge as the work of the edge of a cup, flowers of lilies; two thousand baths it containeth.
27 And he maketh the ten bases of brass; four by the cubit [is] the length of the one base, and four by the cubit its breadth, and three by the cubit its height.
28 And this [is] the work of the base: they have borders, and the borders [are] between the joinings;
29 and on the borders that [are] between the joinings [are] lions, oxen, and cherubs, and on the joinings a base above, and beneath the lions and the oxen [are] additions -- sloping work.
30 And four wheels of brass [are] to the one base, and axles of brass; and its four corners have shoulders -- under the laver [are] the molten shoulders, beside each addition.
31 And its mouth within the chapiter and above [is] by the cubit, and its mouth [is] round, the work of the base, a cubit and half a cubit; and also on its mouth [are] carvings and their borders, square, not round.
32 And the four wheels [are] under the borders, and the spokes of the wheels [are] in the base, and the height of the one wheel [is] a cubit and half a cubit.
33 And the work of the wheels [is] as the work of the wheel of a chariot, their spokes, and their axles, and their felloes, and their naves; the whole [is] molten.
34 And four shoulders [are] unto the four corners of the one base; out of the base [are] its shoulders.
35 And in the top of the base [is] the half of a cubit in the height all round about; and on the top of the base its spokes and its borders [are] of the same.
36 And he openeth on the tablets of its spokes, and on its borders, cherubs, lions, and palm-trees, according to the void space of each, and additions round about.
37 Thus he hath made the ten bases; one casting, one measure, one form, have they all.
38 And he maketh ten lavers of brass; forty baths doth the one laver contain, four by the cubit [is] the one laver, one laver on the one base [is] to the ten bases;
39 and he putteth the five bases on the right side of the house, and five on the left side of the house, and the sea he hath put on the right side of the house, eastward -- over-against the south.
40 And Hiram maketh the lavers, and the shovels, and the bowls; and Hiram completeth to do all the work that he made for king Solomon, [for] the house of Jehovah;
41 pillars two, and bowls of the chapiters that [are] on the top of the pillars two, and the nets two, to cover the two bowls of the chapiters that [are] on the top of the pillars;
42 and the pomegranates four hundred for the two nets, two rows of pomegranates for the one net, to cover the two bowls of the chapiters that [are] on the front of the pillars;
43 and the ten bases, and the ten lavers on the bases;
44 and the one sea, the twelve oxen under the sea,
45 and the pots, and the shovels, and the bowls; and all these vessels, that Hiram hath made to king Solomon [for] the house of Jehovah, [are] of brass -- polished.
46 In the circuit of the Jordan hath the king cast them, in the thick soil of the ground, between Succoth and Zarthan.
47 And Solomon placeth the whole of the vessels; because of the very great abundance, the weight of the brass hath not been searched out.
48 And Solomon maketh all the vessels that [are] in the house of Jehovah: the altar of gold, and the table -- on which [is] the bread of the Presence -- of gold,
49 and the candlesticks, five on the right, and five on the left, before the oracle, of refined gold, and the flowers, and the lamps, and the tongs, of gold,
50 and the basins, and the snuffers, and the bowls, and the spoons, and the censers, of refined gold, and the hinges for the doors of the inner-house, for the holy of holies, for the doors of the house of the temple, of gold.
51 And it is complete -- all the work that king Solomon hath made [for] the house of Jehovah, and Solomon bringeth in the sanctified things of David his father; the silver, and the gold, and the vessels he hath put in the treasuries of the house of Jehovah.