CHAPTER 22 And the Sons of Israel journey and encamp in the plains of Moab beyond the Jordan by Jericho. And Balak, son of Zippor, seeeth all that Israel hath done to the Amorite, and Moab is exceedingly afraid of the presence of the people, for it is numerous. And Moab is vexed by the presence of the Sons of Israel, and Moab sayeth unto the elders of Midian, Now doth the assembly lick up all that is round about us, as the ox licketh up the green thing of the field! And Balak, son of Zippor, is king of Moab at that time, and he sendeth messengers unto Balaam, son of Beor, to Pethor, which is by the river of the land of the Sons of his people, to call for him, saying, Lo, a people hath come out of Egypt, lo, it hath covered the eye of the land, and it is abiding over against me. And now come, I pray, the curse for me, this people, for it is mightier than I. It may be I prevail, we smite it, and I cast it out from the land, for I have known that which thou blessest is blessed, and that which thou cursest is cursed.  And the princes of Moab abide with Balaam, and God cometh in unto Balaam, and sayeth, Who are these men with thee? And Balaam sayeth unto God, Balak, son of Zippor, king of Moab hath sent unto me, lo, the people that is coming out from Egypt and covereth the eye of the land, now come, pierce it for me, it may be I am able to fight against it, and have cast it out. And God sayeth unto Balaam, Thou dost not go with them, Thou dost not curse the people, for it is blessed. And Balaam riseth in the morning, and sayeth unto the princes of Balak, Go unto your land, for Jehovah is refusing to suffer me to go with you. And the princes of Moab rise, and come in unto Balak, and say, Balam is refusing to come with us. And Balak hath yet to send princes more numerous and honored than these, and they come in unto Balam, and say to him, Thou said, Balak, son of Zippor, be not, I pray thee, hath held from coming unto me, for very greatly I honor thee, and all that Thou sayest done to me I do, and come I pray thee, pierce for me this people. And Balam ansereth and sayeth unto the servants of Balak, if Balak doth give to me the fullness of his house of silver and gold, I am not able to pass over the command of Jehovah, my God, to do a little or a great thing. And now abide I pray you in this place, you also, tonight, and I know what Jehovah is adding to speak with me. And God cometh in unto Balam by night, and sayeth to him, If to call for thee the men have come, rise, go with them, and only the thing which I speak unto thee, it thou dost do.     And the messenger of Jehovah addeth to pass over, and standeth in a straight place, where there is no way to turn aside, right or left.    Oh, that there were a sword in my hand, for now I had slain thee.  Have I had all been accustomed to thee thus? And he sayeth, No.   Lo, I, I have come out for an adversary, for thy way hath been perverse before me.  Surely now also thee I had slain, and her kept alive. And Balam sayeth unto the messenger of Jehovah, I have sinned, for I did not know that thou art standing to meet me in the way. And now, if evil in thine eyes, I turn back by myself. And the messenger of Jehovah sayeth unto Balam, Go with the man, and only the word which I speak unto thee, it thou dost speak. And Balam goeth with the princes of Balak. And Balak heareth that Balam hath come, and goeth out to meet him unto a city of Moab, which is on the border of Arnon, which is in the extremity of the border. And Balak sayeth unto Balam, Did I not know that I had come? Did I not diligently send unto thee to call for thee? Why didst thou not come unto me? Am I not truly able to honor thee? And Balam sayeth unto Balak, Lo, I have come unto thee. Now am I at all able to speak anything? The word which God saideth in my mouth, yet I do speak. And Balam goeth with Balak, and they come to Kirjath Huzof. And Balak sacrificeeth oxen and sheep, and sendeth to Balam, and to the princes who are with him. And it cometh to pass in the morning, that Balak taketh Balam, and causeeth him to go up the high places of Baal, and he seeeth from thence the extremity of the people. CHAPTER XXIII And Balam sayeth unto Balak, Build for me in this place seven alters, and make ready for me in this place seven Balak's and seven Rams. And Balak doth, as Balam hath spoken, and Balak, Balam also, offereth a Balak and a Ram on the altar, and Balam sayeth to Balak. Station thyself by thy burnt offering, and I go on, it may be Jehovah doth come to meet me, and the thing which he sheweth me, I have declared to thee. And he goeth to a high place. And God cometh unto Balam, and he sayeth unto him. The seven alters I have arranged, and I offer a Balak and a Ram on the altar. And Jehovah puteth a word in the mouth of Balam, and sayeth, Burn back unto Balak, and thus thou doth speak. And he turneth back unto him, and lo, he is standing by his burnt offering, he and all the princes of Moab. And he taketh up his simile, and sayeth, From Aram he doth lead me, Balak, king of Moab, from mountains of the east, Come, curse for me Jacob, and come, be indignant with Israel. What, do I pierce? God hath not pierced. And what, am I indignant? Jehovah hath not been indignant. For from the tops of rocks I see it, and from heights I behold it. Lo, a people, alone at doth Tabernacle, and among nations doth not reckon itself. Who hath counted the dust of Jacob, and the number of the fourth of Israel?  And Balak sayeth unto Balam, What hath thou done to me? To pierce mine enemies I have taken thee, and lo, thou hast certainly blessed. And he answereth, and sayeth, That which Jehovah doth put in my mouth, It do I not take heed to speak? And Balak sayeth unto him, Come, I pray thee, with me unto another place, Whence thou dost see it, only its extremity thou dost see, And all of it thou dost not see, and pierce it from events. And he taketh him to the field of Zofim, unto the top of Piska, And buildeth seven altars, and offereth a bollock and a ram on the altar. And he sayeth unto Balak, Station thyself here by thy burnt offering, And I, I meet him there.  And he cometh unto him, and lo, he is standing by his burnt offering, And the princes of Moab with him, and Balak sayeth to him, What hath Jehovah spoken? And he taketh up his simile, and sayeth, Rise, Balak, and hear, Give ear unto me, son of Zippor. God is not a man, and lieth, and a son of man, and repenteth. Hath he said, and doth he not do it? And spoken, and doth he not confirm it? Lo, to bless I have received, yea, he blesseth, and I cannot reverse it. He hath not beheld iniquity in Jacob, nor hath he seen perverseness in Israel. Jehovah his God is with him, and a shout of a king is in him. God is bringing them out from Egypt, as the swiftness of a ream is to him, For no enchantment is against Jacob, nor divination against Israel. At the time it is said of Jacob in Israel, What hath God wrought? Lo, the people as a lioness riseth, and as a lion he lifteth himself up. He lieth not down till he eateth prey, and blood of pierced ones doth drink. And Balak sayeth unto Balam, Neither pierce it at all, nor bless it at all. And Balam answereth and sayeth unto Balak, Have I not spoken unto thee saying, All that Jehovah speaketh, it I do? And Balak sayeth unto Balam, Come, I pray thee, I take thee unto another place. It may be it is right in the eyes of God to pierce it for me from thence. And Balak takeeth Balam to the top of Peor, which is looking on the front of the wilderness. And Balam sayeth unto Balak, Build for me in this place seven altars, and make ready for me in this place seven bullocks and seven rams. And Balak doth, as Balam said, and he offrath a bullock and a ram on an altar. CHAPTER 24 And Balam sayeth that it is good in the eyes of Jehovah to bless Israel, and he hath not gone, as time by time, to meet enchantments, and he setteth towards the wilderness his face. And Balam lifteth up his eyes, and seeeth Israel tabernacling by its tribes, and the spirit of God is upon him.   He maketh water flow from his buckets, and his seed is in many waters, and higher than agag is his king, and exalted is his kingdom. God is bringing him out of Egypt, as the swiftness of a ream is to him. He eateth up nations his adversaries, and their bones he breaketh, and with his arrows he smiteeth. He hath bent, he hath lain down as a lion, and as a lioness who doth raise him up. He who is blessing thee is blessed, and he who is cursing thee is cursed. And the anger of Balak burneth against Balam, and he strikeeth his hands, and Balak sayeth unto Balam, to pierce mine enemies I called thee, and lo, thou hast certainly blessed these three times, and now flee for thyself unto thy place. I have said I do greatly honor thee, and lo, Jehovah hath kept thee back from honor. And Balam sayeth unto Balak, did I not also unto thy messengers whom thou hast sent unto me speak, saying, if Balak doth give to me the fullness of his house of silver and gold, I am not able to pass over the command of Jehovah to do good or evil of mine own heart, that which Jehovah speaketh, yet I speak, and now lo, I am going to my people, come I counsel thee concerning that which this people doth to thy people in the latter end of the days. And he taketh up his simile, and sayeth, an affirmation of Balam's son of Bior, and an affirmation of the man whose eyes are shut, an affirmation of him who is hearing sayings of God, and knowing knowledge of the Most High, a vision of the Almighty he seeeth, falling and eyes uncovered, I see it but not now, I behold it but not near. A star hath proceeded from Jacob, and a scepter hath risen from Israel, and hath smitten corners of Moab, and hath destroyed all sons of Sheff, and Edom hath been a possession, and Seer hath been a possession for its enemies, and Israel is doing valiantly, and one doth rule out of Jacob, and hath destroyed a remnant from Ar, and he seeeth Amalek, and taketh up his simile, and sayeth, a beginning of the Goyam is Amalek, and his latter end, for ever he perisheth, and he seeeth the Kenite, and taketh up his simile, and sayeth, enduring as thy dwelling, and setting in a rock thy nest, but the Kenite is for a burning, so when doth Asher keep thee captive, and he taketh up his simile, and sayeth, alas, who doth live when God doth this, and ships are from the sight of Chitim, and they have humbled Asher, and they have humbled Eber, and it also for ever is perishing, and Balaam Ryseth, and Goeth, and Terneth back to his place, and Balaak also hath gone on his way. And Israel dwelleth in Chitim, and the people begin to go ahorring unto daughters of Moab, and they call for the people to the sacrifices of their gods, and the people eat, and bow themselves to their gods, and Israel is joined to Baal Pior, and the anger of Jehovah burneth against Israel, and Jehovah sayeth unto Moses, Take all the chiefs of the people, and hang them before Jehovah over against the sun, and the fierceness of the anger of Jehovah doth turn back from Israel, and Moses sayeth unto the judges of Israel, Slay ye each his man who are joined to Baal Pior, and lo, a man of the sons of Israel hath come, and bringeth in unto his brethren the Midianitis before the eyes of Moses, and before the eyes of all the company of the sons of Israel, who are weeping at the opening of the tent of meeting. And Phineas, son of Eliezer, son of Aaron, the priest, seeeth, and riseth from the midst of the company, and taketh a javelin in his hand, and goeth in after the man of Israel unto the hollow place, and pierceth them both, the man of Israel and the woman unto her belly, and the plague is restrained from the sons of Israel, and the dead by the plague are four and twenty thousand.  Therefore say, lo, I am giving to him my covenant of peace, and it hath been to him and to his seed after him a covenant of a priesthood age-during, because that he hath been zealous for his God, and doth make atonement for the sons of Israel. And the name of the man of Israel, who is smitten, who hath been smitten with a Midianitis, is Zemri, son of Salu, prince of the house of a father of the Simeonite. And the name of the woman who is smitten, the Midianitis, is Cosbi, daughter of Zor, head of a people, of the house of a father of Midian, is he. And Jehovah speaketh unto Moses, saying, Distress the Midianites, and ye have smitten them, for they are adversaries to you with their frauds, with which they have acted fraudulently to you concerning the matter of Pior, and concerning the matter of Cosbi, daughter of a prince of Midian, their sister, who is smitten in the day of the plague for the matter of Pior. 26 And it cometh to pass, after the plague, that Jehovah speaketh unto Moses, and unto Eliezer, son of Aaron the priest, saying, Take up the sum of all the company of the sons of Israel, from a son of twenty years and upward by the house of their fathers, every one going out to the host in Israel, and Moses speaketh, Eliezer the priest also, with them in the plains of Moab, by Jordan near Jericho, saying, From a son of twenty years and upward, as Jehovah hath commanded Moses and the sons of Israel who are coming out from the land of Egypt. Reuben, first born of Israel, sons of Reuben, of Hanok is the family of the Hanokite, of Palu the family of the Paluite, of Hezron the family of the Hezronite, of Karmai the family of the Karmite. These are the families of the Reubenite, and their numbered ones are three and forty thousand and seven hundred and thirty, and the son of Palu is Eliab. And the sons of Eliab are Nemuel and Dathan and Abiram. This is that Dathan and Abiram, called ones of the company, who have striven against Moses and against Aaron in the company of Korah, in their striving against Jehovah, and the earth openeth her mouth and swalloweth them and Korah in the death of the company, and the fire consuming the two hundred and fifty men, and they become a sign. And the sons of Korah died not. Sons of Simeon by their families, of Nemuel is the family of the Nemuelite, of Jamin the family of the Jaminite, of Joaquin the family of the Joachinite, of Zira the family of the Zahite, of Shaul the family of the Shaulite. These are families of the Simeonite, two and twenty thousand and two hundred. Sons of Gad by their families, of Ziphon is the family of the Ziphonite, of Haggai the family of the Haggite, of Shunai the family of the Shunite, of Osnai the family of the Osnite, of Erai the family of the Erite, of Arad the family of the Aridite, of Arilai the family of the Aralite. These are families of the Sons of Gad by their numbered ones, forty thousand and five hundred. Sons of Judah are Eir and Onan, and Eir Daith, Onan also in the land of Canaan. And Sons of Judah by their families are, of Shela the family of the Shelenite, of Fares the family of the Farsite, of Zira the family of the Zahite, and Sons of Fares are, of Hezron the family of the Hezronite, of Hamul the family of the Hamulite. These are families of Judah by their numbered ones, six and seventy thousand and five hundred. Sons of Issachar by their families, of Tola is the family of the Tolite, of Pua the family of the Punite, of Jashub the family of the Jashubite, of Shimron the family of the Shimranite. These are families of Issachar by their numbered ones, four and sixty thousand and three hundred. Sons of Zebulon by their families, of Sered is the family of the Sardite, of Elan the family of the Elanite, of Jaliel the family of the Jalielite. These are families of the Zebulonite by their numbered ones, sixty thousand and five hundred. Sons of Joseph by their families are Manasseh and Ephraim, Sons of Manasseh, of Makir is the family of the Makirite, and Makir hath begotten Gilead, of Gilead is the family of the Gileadite. These are sons of Gilead, of Jezer is the family of the Jeazerite, of Hellek the family of the Hellekite, and of Asriel the family of the Asrielite, and of Shechem the family of the Shechemite, and of Shemidah the family of the Shemidite, and of Hefeir the family of the Heferite. And Zolophahad son of Hefeir had no sons but daughters, and the names of the daughters of Zolophahad are Mala and Noah, Hogla, Milka and Tirza. These are families of Manasseh and their numbered ones are two and fifty thousand and seven hundred. These are sons of Ephraim by their families, of Shuthela is the family of the Shuthelite, of Bekher the family of the Bakhrite, of Tehan the family of the Tehanite, and these are sons of Shuthela, of Aran the family of the Aronite. These are families of the sons of Ephraim by their numbered ones, two and thirty thousand and five hundred. These are sons of Joseph by their families, sons of Benjamin by their families, of Bila is the family of the Bilaite, of Ashbel the family of the Ashbelite, of Ahiram the family of the Ahiramite, of Shufam the family of the Shufamite, of Hufam the family of the Hufamite, and sons of Bila are Ard and Naaman, of Ard is the family of the Ardite, of Naaman the family of the Naamite. These are sons of Benjamin by their families, and their numbered ones are five and forty thousand and six hundred. These are sons of Dan by their families. Of Shuham is the family of the Shuhemite. These are families of Dan by their families. All the families of the Shuhemite, by their numbered ones, are four and sixty thousand and four hundred. Sons of Asher by their families. Of Jimna is the family of the Gymnite. of Jesui, the family of the Jesuite, of Bariah the family of the Bariite, of Sons of Bariah, of Heber is the family of the Heberite, of Malkael the family of the Malkaelite, and the name of the daughter of Asher is Sarah. These are families of the Sons of Asher by their numbered ones, three and fifty thousand and four hundred. Sons of Naftali by their families, of Jazeel is the family of the Jazeelite, of Gunai the family of the Gunite, of Jezeir the family of the Jezerite, of Shlem the family of the Shlemite. These are families of Naftali by their families, and their numbered ones are five and forty thousand and four hundred. These are numbered ones of the Sons of Israel, six hundred thousand and a thousand seven hundred and thirty. And Jehovah speaketh unto Moses, saying, To these is the land apportioned by inheritance, by the number of names. To the many thou dost increase their inheritance, and to the few thou dost diminish their inheritance. To each according to his numbered ones is given his inheritance. Only by lot is the land apportioned, by the names of the tribes of their fathers they inherit. According to the lot is their inheritance apportioned between many and few. And these are numbered ones of the Levite by their families, of Gershan is the family of the Gershanite, of Kohath the family of the Kohathite, of Merari is the family of the Merariite. These are families of the Levite, the family of the Libnite, the family of the Hebronite, the family of the Malaite, the family of the Moushite, the family of the Korathite, and Kohath hath begotten Amram, and the name of Amram's wife is Jacobed, daughter of Levi, whom one hath borne to Levi in Egypt, and she beareth to Amram, Aaron, and Moses, and Miriam their sister. And borne to Aaron, Nadab and Abihu, Eliezer and Ithamar, and Nadab, Dyeth, Abihu also, in their bringing near strange fire before Jehovah. And their numbered ones are three and twenty thousand, every male from a son of a month and upwards, for they have not numbered themselves in the midst of the sons of Israel, for an inheritance hath not been given to them in the midst of the sons of Israel. These are those numbered by Moses and Eliezer the priest, who have numbered the sons of Israel in the plains of Moab by Jordan near Jericho. And among these there hath not been a man of those numbered by Moses and Aaron the priest, who numbered the sons of Israel in the wilderness of Sinai, for Jehovah said of them, They do certainly die in the wilderness, and there hath not been left of them a man save Caleb son of Jefunah, and Joshua son of Nun. The end of chapters twenty-two through twenty-six of the Book of Numbers. Recording by Mark Penfold. Chapters twenty-seven through thirty-one of the Book of Numbers. This Librivox recording is in the public domain. Recording by Mark Penfold. The Book of Numbers from the Young's Literal Translation of the Bible, translated by Robert Young. Chapter twenty-seven.  And these are the names of his daughters, Mala, Noah, and Hogla, and Milka and Tirzah, and stand before Moses and before Eliezer the priest and before the princes and all the company at the opening of the tent of meeting, saying, Our father died in the wilderness, and he was not in the midst of the company who were met together against Jehovah in the company of Korah, but for his own sin he died and had no sons. Why is the name of our father withdrawn from the midst of his family because he hath no son? Give to us a possession in the midst of the brethren of our father. And Moses bringeth near their cause before Jehovah, and Jehovah speaketh unto Moses, saying, Rightly are the daughters of Zalofahad speaking, thou dost certainly give to them a possession of an inheritance in the midst of their father's brethren, and hast caused to pass over the inheritance of their father to them, and unto the sons of Israel thou dost speak, saying, When a man dieeth and hath no son, then ye have caused his inheritance to pass over to his daughter, and if he have no daughter, then ye have given his inheritance to his brethren, and if he have no brethren, then ye have given his inheritance to his father's brethren, and if his father have no brethren, then ye have given his inheritance to his relation who is near unto him of his family, and he hath possessed it, and it hath been to the sons of Israel for a statute of judgment as Jehovah hath commanded Moses. Jehovah sayeth unto Moses, Go up unto this Mount Abarim, and see the land which I have given to the sons of Israel, and thou hast seen it, and thou hast been gathered unto thy people, also thou, as Aaron thy brother hath been gathered, because ye provoked my mouth in the wilderness of Zinn, in the strife of the company, to sanctify me at the waters before their eyes. They are waters of Mereba in Kadesh in the wilderness of Zinn. And Moses speaketh unto Jehovah, saying, Jehovah, God of the spirits of all flesh, appoint a man over the company who goeth out before them, and who cometh in before them, and who taketh them out, and who bringeth them in, and the company of Jehovah is not as sheep which have no shepherd. And Jehovah sayeth unto Moses, Take to thee, Joshua, son of none, a man in whom is the spirit, and thou hast laid thine hand upon him, and hast caused him to stand before Eliezer the priest, and before all the company, and hast charged him before their eyes, and hast put of thine honor upon him, so that all the company of the sons of Israel do hearken. And before Eliezer the priest he standeth, and he hath asked for him by the judgment of the lights before Jehovah, at his word they go out, and at his word they come in, he and all the sons of Israel with him, even all the company. And Moses doth as Jehovah hath commanded him, and taketh Joshua, and causeth him to stand before Eliezer the priest, and before all the company, and layeth his hands upon him, and chargeeth him, as Jehovah hath spoken by the hand of Moses. CHAPTER XXVIII And Jehovah speaketh unto Moses, saying, Then the sons of Israel, and thou hast said unto them, My offering, my bread for my fire offerings, my sweet fragrance ye take heed to bring near to me in its appointed season. And thou hast said to them, This is the fire offering which ye bring near to Jehovah, two lambs, sons of a year, perfect ones, daily, a continual burnt offering, the one lamb thou preparest in the morning, and the second lamb thou preparest between the evenings, and a tenth of the effa of flour for a present, mixed with beaten oil, a fourth of the hen, a continual burnt offering which was made in Mount Sinai for sweet fragrance, a fire offering to Jehovah, and its libation, a fourth of the hen for the one lamb, in the sanctuary, cause thou a libation of strong drink to be poured out to Jehovah, and the second lamb thou dost prepare between the evenings, as the present of the morning, and as its libation thou preparest, a fire offering, a sweet fragrance to Jehovah, and on the sabbath day, two lambs, sons of a year, perfect ones, and two tenths deals of flour, a present, mixed with oil and its libation, the burnt offering of the sabbath in its sabbath, besides the continual burnt offering and its libation, and in the beginnings of your months ye bring near a burnt offering to Jehovah, two bollocks, sons of the herd, and one ram, seven lambs, sons of a year, perfect ones, and three tenths deals of flour, a present, mixed with oil, for the one bollock, and two tenths deals of flour, a present, mixed with oil, for the one ram, and a several tenths deal of flour, a present, mixed with oil, for the one lamb, a burnt offering, a sweet fragrance, a fire offering to Jehovah, and their libations are a half of the hen to a bollock, and a third of the hen to a ram, and the fourth of the hen to a lamb, of wine, this is the burnt offering of every month for the months of the year, and one kid of the goats for a sin offering to Jehovah, besides the continual burnt offering it is prepared, and its libation, and in the first month in the fourteenth day of the month is the Passover to Jehovah, and in the fifteenth day of this month is a festival, seven days unleavened food is eaten, in the first day is an holy convocation, ye do no servile work, and ye have brought near a fire offering, a burnt offering to Jehovah, two bollocks, sons of the herd, and one ram, and seven lambs, sons of a year, perfect ones they are for you, and their present, flour mixed with oil, three tenths deals for a bollock, and two tenths deals for a ram, ye do prepare, a several tenth deal thou preparest for the one lamb, for the seven lambs, and one goat, a sin offering to make atonement for you, apart from the burnt offering of the morning, which is for the continual burnt offering ye prepare these, according to these ye prepare daily, seven days, bread of a fire offering, a sweet fragrance to Jehovah, besides the continual burnt offering it is prepared, and its libation, and on the seventh day a holy convocation ye have, ye do no servile work, and in the day of the first fruits, in your bringing near a new present to Jehovah, in your weeks, a holy convocation ye have, ye do no servile work, and ye have brought near a burnt offering for sweet fragrance to Jehovah, two bollocks, sons of the herd, one ram, seven lambs, sons of a year, and their present, flour mixed with oil, three tenths deals to the one bollock, two tenths deals to the one ram, a several tenths deal to the one lamb, for the seven lambs, one kid of the goats to make atonement for you, apart from the continual burnt offering and its present ye prepare them, perfect ones they are for you, and their libations. CHAPTER XXIX And in the seventh month, in the first of the month, a holy convocation ye have, ye do no servile work, a day of shouting it is to you, and ye have prepared a burnt offering for sweet fragrance to Jehovah, one bollock, a son of the herd, one ram, seven lambs, sons of a year, perfect ones, and their present, flour mixed with oil, three tenths deals for the bollock, two tenths deals for the ram, and one tenths deal for the one lamb, for the seven lambs, and one kid of the goats, a sin offering to make atonement for you, apart from the burnt offering of the month, and its present, and the continual burnt offering and its present, and their libations according to their ordinance for sweet fragrance, a fire offering to Jehovah. And on the tenth of this seventh month, a holy convocation ye have, and ye have humbled your souls, ye do no work, and ye have brought near a burnt offering to Jehovah, a sweet fragrance, one bollock, a son of the herd, one ram, seven lambs, sons of a year, perfect ones they are for you, and their present, flour mixed with oil, three tenths deals for the bollock, two tenths deals for the one ram, a several tenths deal for the one lamb, for the seven lambs, one kid of the goats, a sin offering, apart from the sin offering of the atonements, and the continual burnt offering and its present, and their libations. And on the fifteenth day of the seventh month, a holy convocation ye have, ye do no servile work, and ye have celebrated a festival to Jehovah seven days, and have brought near a burnt offering, a fire offering, a sweet fragrance to Jehovah, thirteen bollocks, sons of the herd, two rams, fourteen lambs, sons of a year, perfect ones they are, and their present, flour mixed with oil, three tenths deals to the one bollock, for the thirteen bollocks, two tenths deals to the one ram for the two lambs, and a several tenths deal to the one lamb for the fourteen lambs, and one kid of the goats, a sin offering, apart from the continual burnt offering, its present, and its libation. And on the second day, twelve bollocks, sons of the herd, two rams, fourteen lambs, sons of a year, perfect ones, and their present, and their libations, for the bollocks, for the rams, and for the sheep in their number, according to the ordinance, and one kid of the goats, a sin offering, apart from the continual burnt offering, and its present, and their libations. And on the third day, eleven bollocks, two rams, fourteen lambs, sons of a year, perfect ones, and their present, and their libations, for the bollocks, for the rams, and for the lambs, in their number, according to the ordinance, and one goat, a sin offering, apart from the continual burnt offering, and its present, and its libation. And on the fourth day, ten bollocks, two rams, fourteen lambs, sons of a year, perfect ones, their present, and their libations, for the bollocks, for the rams, and for the lambs, in their number, according to the ordinance, and one kid of the goats, a sin offering, apart from the continual burnt offering, its present and its libation. And on the fifth day, nine bullocks, two rams, fourteen lambs, sons of a year, perfect ones, and their present and their libations, for the bullocks, for the rams, and for the lambs in their number, according to the ordinance, and one goat, a sin offering, apart from the continual burnt offering, and its present and its libation. And on the sixth day, eight bullocks, two rams, fourteen lambs, sons of a year, perfect ones, and their present and their libations, for the bullocks, for the rams, and for the lambs in their number, according to the ordinance, and one goat, a sin offering, apart from the continual burnt offering, its present and its libation. And on the seventh day, seven bullocks, two rams, fourteen lambs, sons of a year, perfect ones, and their present and their libations, for the bullocks, for the rams, and for the lambs in their number, according to the ordinance, and one goat, a sin offering, apart from the continual burnt offering, its present and its libation. On the eighth day, a restraint ye have, ye do no servile work, and ye have brought near a burnt offering, a fire offering, a sweet fragrance to Jehovah, one bullock, one ram, seven lambs, sons of a year, perfect ones, their present and their libations, for the bullock, for the ram, and for the lambs in their number, according to the ordinance, and one goat, a sin offering, apart from the continual burnt offering, and its present and its libation. These ye prepare to Jehovah in your appointed seasons, apart from your vows and your free will offerings, for your burnt offerings and for your presents and for your libations and for your peace offerings, and Moses saith unto the sons of Israel, according to all that Jehovah hath commanded Moses, chapter thirty, and Moses speaketh unto the heads of the tribes of the sons of Israel, saying, This is the thing which Jehovah hath commanded. When a man voweth a vow to Jehovah, or hath sworn an oath to bind a bond on his soul, he doth not pollute his word. According to all that is going out from his mouth, he doth. And when a woman voweth a vow to Jehovah, and hath bound a bond in the house of her father in her youth, and her father hath heard her vow, and her bond which she hath bound on her soul, and her father hath kept silent at her, then have all her vows been established, and every bond which she hath bound on her soul is established. And if her father hath disallowed her in the day of his hearing, none of her vows and her bonds which she hath bound on her soul is established, and Jehovah is propitious to her, and her father hath disallowed her. And if she be at all to a husband, and her vows are on her, or a wrongful utterance on her lips which she hath bound on her soul, and her husband hath heard, and in the day of his hearing he hath kept silent at her, then have her vows been established, and her bonds which she hath bound on her soul are established. And if in the day of her husband's hearing he disallowed her, then he hath broken her vow which is on her, and the wrongful utterance of her lips which she hath bound on her soul, and Jehovah is propitious to her. As to the vow of a widow or cast out woman, all that she hath bound on her soul is established on her. And if in the house of her husband she hath vowed, or hath bound a bond on her soul with an oath, and her husband hath heard, and hath kept silent at her, he hath not disallowed her, then have all her vows been established, and every bond which she hath bound on her soul is established. And if her husband doth certainly break them in the day of his hearing, none of the outgoing of her lips concerning her vows, or concerning the bond of her soul is established, her husband hath broken them, and Jehovah is propitious to her. Every vow and every oath, a bond to humble a soul, her husband doth establish it, or her husband doth break it, and if her husband certainly keeps silent at her from day unto day, then he hath established all her vows, or all her bonds which are upon her, he hath established them, for he hath kept silent at her in the day of his hearing, and if he doth at all break them after his hearing, then he hath borne her iniquity. These are the statutes which Jehovah hath commanded Moses between a man and his wife, between a father and his daughter, in her youth, in the house of her father. CHAPTER XXI And Jehovah speaketh unto Moses, saying, Execute the vengeance of the sons of Israel against the Midianites, afterwards thou art gathered unto thy people. And Moses speaketh unto the people, saying, Be ye armed some of you for the host, and they are against Midian to put the vengeance of Jehovah on Midian, a thousand for a tribe, a thousand for a tribe, to all the tribes of Israel ye do send to the host. And there are given out of the thousands of Israel a thousand for a tribe, twelve thousand armed ones of the host, and Moses sendeth them a thousand for a tribe to the host, them and Phineas son of Eliezer the priest to the host, and the holy vessels and the trumpets of the shouting in his hand. And they war against Midian as Jehovah hath commanded Moses, and slay every male, and the kings of Midian they have slain, besides their pierced ones, Evai and Rechem and Zour and Hur and Reba, five kings of Midian, and Balaam son of Bior they have slain with the sword, and the sons of Israel take captive the women of Midian and their infants and all their cattle and all their substance and all their wealth they have plundered, and all their cities with their habitations and all their towers they have burnt with fire, and they take all the spoil and all the prey among man and among beast, and they bring in unto Moses and unto Eliezer the priest and unto the company of the sons of Israel the captives and the prey and the spoil unto the camp unto the plains of Moab which are by Jordan near Jericho. And Moses and Eliezer the priest and all the princes of the company go out to meet them unto the outside of the camp, and Moses is rough against the inspectors of the force, chiefs of the thousands, and chiefs of the hundreds who are coming in from the host of the battle, and Moses sayeth unto them, have ye kept alive every female, lo they have been to the sons of Israel through the word of Balaam to cause a trespass against Jehovah in the matter of Pior, and the plague is in the company of Jehovah. And now slay ye every male among the infants, yea every woman known of man by the lying of a male ye have slain, and all the infants among the women who have not known the lying of a male ye have kept alive for yourselves. And ye encamp ye at the outside of the camp seven days any who have slain a person and any who have come against a pierced one ye cleanse yourselves on the third day and on the seventh day ye and your captives and every garment and every skin vessel and every work of goats hair and every wooden vessel ye yourselves cleanse. And Eliezer the priest sayeth unto the men of the host who go into battle, this is the statute of the law which Jehovah hath commanded Moses, only the gold and the silver, the brass, the iron, the tin and the lead, everything which may go into fire ye cause to pass over through fire and it hath been clean, only with the water of separation it is cleansed, and all that may not go into fire ye cause to pass over through water, and ye have washed your garments on the seventh day and have been clean, and afterwards ye come in unto the camp. And Jehovah speaketh unto Moses saying, Take up the sum of the prey of the captives among men and among beast, thou and Eliezer the priest and the heads of the fathers of the company, and thou hast halved the prey between those handling the battle who go out to the host and all the company, and thou hast raised a tribute to Jehovah from the men of war who go out to the host, one body out of five hundred of man and of the herd and of the asses and of the flock, from their half ye do take, and thou hast given to Eliezer the priest the heave offering of Jehovah, and from the sons of Israel's half thou dost take one possession out of fifty, of man, of the herd, of the asses and of the flock, of all the cattle, and thou hast given them to the Levites keeping the charge of the tabernacle of Jehovah, and Moses doth Eliezer the priest also as Jehovah hath commanded Moses, and the prey, the residue of the spoil which the people of the host have spoiled is of the flock six hundred thousand and seventy thousand and five thousand, and of the herd two and seventy thousand, and of asses one and sixty thousand, and of human beings, of the women who have not known the lying of a male, all the persons are two and thirty thousand, and the half, the portion of those who go out into the host, the number of the flock is three hundred thousand and thirty thousand and seven thousand and five hundred, and the tribute to Jehovah of the sheep is six hundred five and seventy, and the herd is six and thirty thousand, and their tribute to Jehovah is two and seventy, and the asses are thirty thousand and five hundred, and their tribute to Jehovah is one and sixty, and the human beings are sixteen thousand, and their tribute to Jehovah is two and thirty persons, and Moses giveth the tribute, Jehovah's heave offering to Eliezer the priest as Jehovah hath commanded Moses. And of the sons of Israel's half, which Moses halved from the men who wore, and the company's half is, of the flock three hundred thousand and thirty thousand, seven thousand and five hundred, and of the herds six and thirty thousand, and of asses thirty thousand and five hundred, and of human beings sixteen thousand. Moses taketh from the sons of Israel's half the one possession from the fifty, of man and of beast, and giveth them to the Levites keeping the charge of the tapernacle of Jehovah as Jehovah hath commanded Moses. And the inspectors whom the thousands of the host hath, heads of the thousands and heads of the hundreds, draw near unto Moses, and they say unto Moses, Thy servants have taken up the sum of the men of war who are with us, and not a man of us hath been missed, and we bring near Jehovah's offering, each that which he hath found, vessels of gold, iron and bracelet, seal ring, ear ring and bead, to make atonement for ourselves before Jehovah. And Moses receiveth, Eliezer the priest also, the gold from them, every made vessel, and all the gold of the heave offering which they have lifted up to Jehovah is sixteen thousand seven hundred and fifty shekels from heads of the thousands and from heads of the hundreds, the men of the host hath spoiled each for himself. And Moses taketh, Eliezer the priest also, the gold from the heads of the thousands and of the hundreds, and they bring it in unto the tent of meeting, a memorial for the sons of Israel before Jehovah. The end of chapters twenty-seven through thirty-one of the Book of Numbers. Recording by Mark Penfold. Chapters thirty-two through thirty-six of the Book of Numbers. This Liprivox recording is in the public domain. Recording by Mark Penfold. The Book of Numbers, from the Young's literal translation of the Bible, translated by Robert Young. Chapter thirty-two. And much cattle hath been to the sons of Reuben and to the sons of Gad, very many, and they see the land of Jazeir and the land of Gilead and Lo, the place is a place for cattle, and the sons of Gad and the sons of Reuben come in and speak unto Moses and unto Eliezer the priest, and unto the princes of the company, saying, Ataroth and Dibon and Jazeir and Nimrah and Hashbon and Eliela and Shibam and Nebo and Bion, the land which Jehovah hath smitten before the company of Israel is a land for cattle and thy servants have cattle, and they say, If we have found grace in thine eyes, let this land be given to thy servants for a possession, cause us not to pass over the Jordan, and Moses saith to the sons of Gad and to the sons of Reuben. Do your brethren go into the battle, and ye, do ye sit here? And why discourage ye the heart of the sons of Israel from passing over unto the land which Jehovah hath given to them? Thus did your fathers in my sending them from Kadesh Barnea to see the land, and they go up unto the valley of Ashkal and see the land, and discourage the heart of the sons of Israel, so as not to go in unto the land which Jehovah hath given to them? And the anger of Jehovah burneth in that day, and he sweareth, saying, They do not see, the men who are coming up out of Egypt from a son of twenty years and upward, the ground which I have sworn to Abraham, to Isaac, and to Jacob, for they have not been fully after me. Save Caleb, son of Jephune, the Kenazite, and Joshua, son of Nun, for they have been fully after Jehovah, and the anger of Jehovah burneth against Israel, and he causeth them to wander in the wilderness forty years until the consumption of all the generation which is doing the evil thing in the eyes of Jehovah, and lo, ye have risen in the stead of your fathers, and increase of men, sinners, to add yet to the fury of the anger of Jehovah toward Israel, when ye turn back from after him, then he hath added yet to leave him in the wilderness, and ye have done corruptly to all this people, and they come nigh unto him, and say, Folds for the flock we build for our cattle here, and cities for our infants, and we, we are armed, hasting before the sons of Israel, till that we have brought them in unto their place, and our infants have dwelt in the cities of defense because of the inhabitants of the land. We do not turn back unto our houses, till the sons of Israel have inherited each his inheritance, for we do not inherit with them beyond the Jordan and Yonder, for our inheritance hath come unto us beyond the Jordan at the sun rising, and Moses saith unto them, If ye do this thing, if ye are armed before Jehovah for battle, and every armed one of you hath passed over the Jordan before Jehovah, till his dispossessing his enemies from before him, and the land hath been subdued before Jehovah, then afterwards ye do turn back, and hath been acquitted by Jehovah and by Israel, and this land hath been to you for a possession before Jehovah, and if ye do not so lo, ye hath sinned against Jehovah, and no ye your sin that it doth find you, build for yourselves cities for your infants, and folds for your flock, and that which is going out from your mouth do ye. And the sons of Gad and the sons of Reuben speak unto Moses, saying, Thy servants do as my Lord is commanding. Our infants, our wives, our cattle, and all our beasts are there in cities of Gilead, and Thy servants pass over, every armed one of the host before Jehovah to battle as my Lord is saying. And Moses commandeth concerning them Elyas or the priest and Joshua son of Nun and the heads of the fathers of the tribes of the sons of Israel, and Moses saith unto them, If the sons of Gad and the sons of Reuben pass over with you the Jordan, every one armed for battle before Jehovah, and the land hath been subdued before you, then ye have given to them the land of Gilead for a possession, and if they do not pass over armed with you, then they have possessions in your midst in the land of Canaan. And the sons of Gad and the sons of Reuben answer saying, That which Jehovah hath spoken unto Thy servants, so we do. We, we pass over armed before Jehovah to the land of Canaan, and with us is the possession of our inheritance beyond the Jordan. And Moses giveth to them, to the sons of Gad, and to the sons of Reuben, and to the half of the tribe of Manasseh son of Joseph, the kingdom of Sihon, king of the Emerite, and the kingdom of Ag king of Bashan, the land by its cities, in the borders, the cities of the land round about. And the sons of Gad build Dihon, and Ataroth, and Aroer, and Ataroth, and Shofan, and Ja'azer, and Jogbihah, and Bethnimra, and Bethharan, cities of defense, and Sheepfolds. And the sons of Reuben have build Heshban, and Eliella, and Kirjafayim, and Nebo, and Ba'al-Mion, changed in name, and Shibma, and they call by these names the names of the cities which they have built. And sons of Makir, son of Manasseh go to Gilead, and capture it, and dispossess the Emerite who is in it. And Moses giveth Gilead to Makir, son of Manasseh, and he dwelleth in it. And Jair, son of Manasseh, have gone and captureeth their towns, and calleth them, towns of Jair. And Noba have gone and captureeth Kenef, and its villages, and calleth it Noba by his own name. CHAPTER XXXIII. These are journeys of the sons of Israel who have come out of the land of Egypt by their hosts, by the hand of Moses and Aaron, and Moses writeeth their outgoings by their journeys by the command of Jehovah, and these are their journeys by their outgoings. And they journey from Ramazes in the first month, on the fifteenth day of the first month, on the morrow of the Passover, have the sons of Israel gone out with a high hand before the eyes of all the Egyptians. And the Egyptians are burying those whom Jehovah hath smitten among them, every firstborn, and on their gods hath Jehovah done judgments. And the sons of Israel journey from Ramazes, and encamp in Sukkoth. And they journey from Sukkoth, and encamp in Epham, which is in the extremity of the wilderness. And they journey from Epham, and turn back on Pai HaHaraf, which is on the front of Baal Ziphon, and they encamp before Migdal. And they journey from Pai HaHaraf, and pass over through the midst of the sea into the wilderness, and go a journey of three days in the wilderness of Epham, and encamp in Mara. And they journey from Mara, and come into Elim, and in Elim are twelve fountains of waters, and seventy palm trees, and they encamp there. And they journey from Elim, and encamp by the Red Sea, and they journey from the Red Sea, and encamp in the wilderness of Sin. And they journey from the wilderness of Sin, and encamp in Dofka. And they journey from Dofka, and encamp in Alush. And they journey from Alush, and encamp in Refadim. And there was there no water for the people to drink. And they journey from Refadim, and encamp in the wilderness of Sinai. And they journey from the wilderness of Sinai, and encamp in Kibrov Hata-Avah. And they journey from Kibrov Hata-Avah, and encamp in Hazarov. And they journey from Hazarov, from Tehath and in Camp in Tara, and they journey from Tara and in Camp in Mithka, and they journey from Mithka and in Camp in Hashmonah, and they journey from Hashmonah and in Camp in Mozoroth, and they journey from Mozoroth and in Camp in Bene Ja'akan, and they journey from Bene Ja'akan and in Camp at Hor Haggidgod, and they journey from Hor Haggidgod and in Camp in Jotbatha, and they journey from Jotbatha and in Camp in Ebronah, and they journey journey from Ebronah and in camp in Ezion Gaber, and they journey from Ezion Gaber and in camp in the wilderness of Zin, which is Kadesh, and they journey from Kadesh and in camp in Mount Hore in the extremity of the land of Edom, and Aaron the priest goeth up unto Mount Hore by the command of Jehovah and Diath there in the fortieth year of the going out of the sons of Israel from the land of Egypt, in the fifth month on the first of the month, and Aaron is a son of a hundred and twenty and three years in his dying in Mount Hore, and the Canaanite, King Arad who is dwelling in the south in the land of Canaan, heareth of the coming of the sons of Israel, and they journey from Mount Hore and in camp in Zalmonah, and they journey from Zalmonah and in camp in Poonon, and they journey from Poonon and in camp in Obath, and they journey from Obath and in camp in Ij-Abarim in the border of Moab, and they journey from Iim and in camp in Dibon-Gad, and they journey from Dibon-Gad and in camp in Almond-Diblath-Aim, and they journey from Almond-Diblath-Aim and in camp in the mountains of Abarim before Nebo, and they journey from the mountains of Abarim and in camp in the plains of Moab by Jordan near Jericho, and they in camp by the Jordan from Beth-Jeshemoth unto Abel-Shitim in the plains of Moab, and Jehovah speaketh unto Moses in the plains of Moab by Jordan near Jericho, saying, Speak unto the sons of Israel, and thou hast said unto them, When ye are passing over the Jordan unto the land of Canaan, then ye have dispossessed all the inhabitants of the land from before you, and have destroyed all their imagery, yea, all their molten images ye destroy, and all their high places ye lay waste, and ye have possessed the land and dwelt in it, for to you I have given the land to possess it, and ye have inherited the land by lot by your families, to the many ye increase their inheritance, and to the few ye diminish their inheritance, whither the lot goeth out to him it is his, by the tribes of your fathers ye inherit. And if ye do not dispossess the inhabitants of the land from before you, then it hath been those whom ye let remain of them are for pricks in your eyes, and for thorns in your sides, and they have distressed you on the land in which ye are dwelling, and it hath come to pass, as I thought to do to them, I do to you." CHAPTER 34 And Jehovah speaketh unto Moses, saying, Command the sons of Israel, and thou hast said unto them, When ye are coming in unto the land of Canaan, this is the land which falleth to you by inheritance, the land of Canaan by its borders, then hath the south quarter been to you from the wilderness of Zinn by the sides of Edom, yea, the south-border hath been to you from the extremity of the salt-sea eastward, and the border hath turned round to you from the south to the assent of Akrabim, and hath passed on to Zinn, and its outgoings hath been from the south to Qadesh-Barnea, and it hath gone out at Hazar-Adar, and hath passed on to Asman, and the border hath turned round from Asman to the brook of Egypt, and its outgoings hath been at the sea. As to the west-border, even the great sea hath been to you a border, this is to you the west-border, and this is to you the north-border, from the great sea ye mark out for yourselves Mount Hore, from Mount Hore ye mark out to go into Haimaph, and the outgoings of the border hath been to Zaidad, and the border hath gone out to Zifron, and its outgoings hath been at Hazar-Inan, this is to you the north-border, and ye have marked out for yourselves for the border eastward from Hazar-Inan to Shefam, and the border hath gone down from Shefam to Ribla on the east of Ayin, and the border hath gone down and hath smitten against the shoulder of the sea of Chinareth eastward, and the border hath gone down to the Jordan, and its outgoings have been at the salt sea, this is for you the land by its borders round about, and Moses commanded the sons of Israel saying, This is the land which ye inherit by lot, which Jehovah hath commanded to give to the nine tribes and the half of the tribe, for the tribe of the sons of Reuben have received by the house of their fathers, and the tribe of the children of Gad by the house of their fathers, and the half of the tribe of Manasseh have received their inheritance, the two tribes and the half of the tribe have received their inheritance beyond the Jordan near Jericho, eastward at the sun rising, and Jehovah speaketh unto Moses, saying, These are the names of the men who give to you the inheritance of the land, Eliezer the priest, and Joshua son of Nun, and one prince, one prince, for a tribe ye do take to give the land by inheritance, and these are the names of the men, of the tribe of Judah, Caleb son of Jefunne, and of the tribe of the sons of Simeon, Shemuel son of Aminihud, of the tribe of Benjamin, Eliad son of Chislon, and of the tribe of the sons of Dan, the prince Bukai son of Joglai, of the sons of Joseph, of the tribe of the sons of Manasseh, the prince Hanayel son of Ephod, and of the tribe of the sons of Ephraim, the prince Kemuel son of Shiftan, and of the tribe of the sons of Zebulun, the prince Elizophan son of Parnach, and of the tribe of the sons of Issachar, the prince Paltai El son of Azan, and of the tribe of the sons of Asher, The prince Ahayhud, son of Shalomai, and of the tribe of the sons of Naftali, the prince Pedahel, son of Amayhud. These are those whom Jehovah hath commanded to give the sons of Israel inheritance in the land of Canaan. CHAPTER XXV And Jehovah speaketh unto Moses in the plains of Moab by Jordan near Jericho, saying, Command the sons of Israel, and they have given to the Levites of the inheritance of their possession cities to inhabit.  And the suburbs of the cities which ye give to the Levites are, from the wall of the city and without, a thousand cubits round about. And ye have measured from the outside of the city the east quarter two thousand by the cubit, and the south quarter two thousand by the cubit, and the west quarter two thousand by the cubit, and the north quarter two thousand by the cubit. And the city is in the midst, this is to them the suburbs of the cities. And the cities which ye give to the Levites are the six cities of refuge, which ye give for the fleeing thither of the manslayer, and besides them ye give forty and two cities. All the cities which ye give to the Levites are forty and eight cities, them and their suburbs. And the cities which ye give are of the possession of the sons of Israel from the many ye multiply, and from the few ye diminish, each according to his inheritance which they inherit doth give of his cities to the Levites. And Jehovah speaketh unto Moses, saying, Speak unto the sons of Israel, and thou hast said unto them, When ye are passing over the Jordan to the land of Canaan, and have prepared to yourselves cities, cities of refuge they are to you, then fled thither hath a manslayer, smiting a person unawares, and the cities have been to you for a refuge from the redeemer, and the manslayer doth not die till his standing before the company for judgment. As to the cities which ye give, six are cities of refuge to you. The three of the cities ye give beyond the Jordan, and the three of the cities ye give in the land of Canaan, cities of refuge they are. To sons of Israel, and to a sojourner, and to a settler in their midst, are these six cities for a refuge, for the fleeing thither of anyone smiting a person unawares. And if with an instrument of iron he hath smitten him, and he dyeth, he is a murderer, the murderer is certainly put to death. And if with a stone in the hand wherewith he dyeth, he hath smitten him, and he dyeth, he is a murderer, the murderer is certainly put to death. Or with a wooden instrument in the hand wherewith he dyeth he hath smitten him, and he dyeth, he is a murderer, the murderer is certainly put to death. The redeemer of blood himself doth put the murderer to death, in his coming against him he doth put him to death. And if in hatred he thrust him through, or hath cast anything at him by lying in wait and he dyeth, or in enmity he hath smitten him with his hand and he dyeth, the smiter is certainly put to death. He is a murderer, the redeemer of blood doth put the murderer to death in his coming against him. And if in an instant without enmity he hath thrust him through, or hath cast at him any instrument without lying in wait, or with any stone wherewith he dyeth, without seeing and causeth it to fall upon him, and he dyeth, and he is not his enemy nor seeking his evil, then hath the company judged between the smiter and the redeemer of blood by these judgments. And the company hath delivered the manslayer out of the hand of the redeemer of blood, and the company hath caused him to turn back unto the city of his refuge, whither he hath fled, and he hath dwelt in it till the death of the chief priest, who hath been anointed with the holy oil. And if the manslayer at all go out from the border of the city of his refuge, whither he fleeth, and the redeemer of blood hath found him at the outside of the border of the city of his refuge, and the redeemer of blood hath slain the manslayer, blood is not for him. For in the city of his refuge he doth dwell till the death of the chief priest, and after the death of the chief priest, doth the manslayer turn back unto the city of his possession. And these things have been to you for a statute of judgment to your generations in all your dwellings, whoso smitheth a person by the mouth of witnesses doth one slay the murderer, and one witness doth not testify against a person to die. And he take no atonement for the life of a murderer who is condemned, to die, for he is certainly put to death. And he take no atonement for him to flee unto the city of his refuge, to turn back to dwell in the land until the death of the priest. And he profane not the land which ye are in, for blood profaneth the land, as to the land it is not pardoned for blood which is shed in it except by the blood of him who shedeth it. And ye defile not the land in which ye are dwelling, in the midst of which I do tabernacle, for I Jehovah do tabernacle in the midst of the sons of Israel. 36 And the heads of the fathers of the families of the sons of Gilead, son of Makir, son of Manasseh, of the families of the sons of Joseph, come near and speak before Moses and before the princes, heads of the fathers of the sons of Israel, and say, Jehovah commanded my Lord to give the land for inheritance by lot to the sons of Israel, and my Lord hath been commanded by Jehovah to give the inheritance of Zalaphahad our brother to his daughters. And they have been to one of the sons of the other tribes of the sons of Israel for wives, and their inheritance hath been withdrawn from the inheritance of our fathers, and hath been added to the inheritance of the tribe which is theirs, and from the lot of our inheritance it is withdrawn, and if it is the jubilee of the sons of Israel, then hath their inheritance been added to the inheritance of the tribe which is theirs, and from the inheritance of the tribe of our fathers is their inheritance withdrawn. And Moses commanded the sons of Israel by the command of Jehovah, saying, Rightly are the tribe of the sons of Joseph speaking. This is the thing which Jehovah hath commanded concerning the daughters of Zalophahad, saying, To those good in their eyes let them be for wives, Only to a family of the tribe of their fathers let them be for wives, And the inheritance of the sons of Israel doth not turn round from tribe unto tribe, For each to the inheritance of the tribe of his fathers do the sons of Israel cleave, And every daughter possessing an inheritance of the tribes of the sons of Israel Is to one of the family of the tribe of her father for a wife, So that the sons of Israel possess each the inheritance of his fathers, And the inheritance doth not turn round from one tribe to another tribe, For each to his inheritance do they cleave, The tribes of the sons of Israel. As Jehovah hath commanded Moses, so have the daughters of Zalophahad done, And Mala, Tirzah, and Hoghla, and Milka and Noah, daughters of Zalophahad, Are to the sons of their fathers brethren for wives, To men of the families of the sons of Manasseh son of Joseph they have been for wives, And their inheritance is with the tribe of the family of their father. These are the commands and the judgments which Jehovah hath commanded by the hand of Moses concerning the sons of Israel in the plains of Moab by Jordan near Jericho.


I was one of my students getting, so we were asking them to stop, I was really excited to come here. So this was a project that I thought was working on, in fact, what I was doing now. It's something that, and I think it's something that all of you and some of you are right. So let me give you an example.   How many people have seen one like that? And then once you're doing that, you realize that on one point of the, one of the quadrant has something like an engine for the bicycle. It's not really a bicycle, but it's several times. And you're not sure if it's a bicycle or not. And then in another picture, you're just in the living room, which is probably a bicycle, or it's a highway, which is a bicycle, and it's a motorcycle, right? You're not sure. But you answer, right? You answer, and you're waiting until you know you got it wrong, but then the thing tells you, tell you you got it, right? You get that. So, what I'm going to talk about today is one, or anything. I'm going to talk about today is, I'm going to start by talking about what blocks are, what the information is, interactions between blocks and information, and our solution for the project I did back in my days, and where it comes from. And then I'll ask you a question, right? So, a lot of times we see something like this, right, when we're on the train, we don't know if we're going to talk about those times, but when we try to bring them down. They don't tell me what friends are living for. What do you think they're trying to find? I don't know, of course, so I'm going to put this up to date for you. Okay. Okay. So generally, we don't know if they're trying to find a video block. But you don't have to try to find out if they're human.  It's looking for, what's looking for our characteristics, not a block, but the fact that you don't mind being human and you're not efficient, right? They're going to look like they're cursed. How are you cursed so much, right?  But in water, it's certainly going to be great, right? And we're going to be able to see the checkpoints, right? So, the checkpoints. Yeah, but it's usually very heavy, but it's efficient, right? It is. There's no time to look at things like, what do you think browns mean? I mean, you might think browns mean something like, we're human, so they're, of course, it's certainly a brown that means we're looking at a thing that walks on one leg, right? It walks on two legs. We need real questions, the way we are, the way in which they are, the whole idea of human, right? Yeah, I do want to admit that there's some artificial contingency in research, right? So, you get excited to do something. It's definitely not supposed to be. So, if you're human, I guess it is on the website and tries to find answers, right? But at the end of the day, there's a character which is done in English to mean browns and browns, and we're not perfect, right? So, now, let's act as though we're hardwired, actually some real contingency on a real attack. So, try to find something that's given time. We essentially, then try to find something on the internet. We're going on a social media platform, let's do it. So, what we're going to do in research is what we're going to be about. We're going to be about 2,000 kids. And we're going to go through a period. So, you want to have an interact with all of these 2,000 kids, all of these 2,000 four-parts. We're going to be doing the four-parts together. We're going to put them in blocks. And it's going to be a good environment, and we like each and every one of them, right? So, it's a social application that brings in the ones that are being attacked. It needs to work through the years. Humans, right? It needs to be out of blocks. I know that's scary, right? It needs to be trapped in another block. I don't know what they're going to talk about, but they need to be. And then, all the tracks for humans, they probably can't be human at all, right? And then, we can operate continuously with very nearly human intervention or interaction. It's only very important to identify, because some of these algorithms become more sophisticated. That can be one of the workers' signatures of a block in that it works all around us. It's not a block, right? It's only two hours in a year, right? But right now, it's not the point where we can be human. Human being is a cycle. There's a block. I know that. I'm not going to report to any other thing until it's not a block of movement, right? It's not a block of movement, but that's the way it is. There's no way a block of movement can be done without a block. It's human being gets a rest, right? But, do not get a rest. But now you're going to be human being again. And here we go. 47.5, it could be higher.  Now, for example, I know that there's all the very good ones that are really good, but why is it really sweet? But why is it really intense? Right? We want it. If you have a question, please do get down to it. Don't let it call it. That's not a thing that you guys are most common at them, right? And we have speakers that just speak. But there are a lot of information from websites, right? They don't have shopping lines, right? And these help with shopping, because that's what helps with... Because that's what people do. You know, things are something that they want, right? Whatever money they want. Back in 2018, I was involved in something called a e-commerce app. I was involved in something called an e-commerce app. And because I was still involved... And I needed to look at it at the time. I needed to look at an e-commerce website, right? I wanted to buy and sell things, you know, but... So it's not like we're going to stop there. So we're going to be cheaper. So we're going to work with... So I did the most certain types of wants to help with it. I just have to look at it. The one request in particular was very good. It was a very good request that I created. And what happened was, once you get on the website... Now, you ask what the e-mail is, right? You know, once you get on my website, you go right here, read to the term. I can monitor it. Think about it. We need to monitor your every person once you go... We need to analyze it, right? So there's lots of different ways to monitor everything with you. So let's say you bought an item and it's very, very easy. So once you type anything on to the website, it will be quoted in a moment for the send. Right? So I'm going to be... If you just like... Thank you for this product. I'm going to like the product. If I talk to you, if you don't want to be typed in, if you don't want to do it, you'd have to get one more. You know what? We're going to use this online. We don't want to look desperate. So do read it on the same page, right? But I would get that information, and then maybe... If I give them a new film to come back. It would be much more efficient, right? So monitor the box. I'm going to be like that. They give them one of these information. And they just... And on the website, sometimes they appear with other types of box. Like the transaction box. But they're mostly... They're used to monitor. And I'm going to talk to you. In English, when I use the box, we actually create it. They help us with this information. So maybe this presentation could be on the monitoring box here. Now, sometimes we have a type of box. The bad one. We have download reports. It includes a download, a magic cloud, send box, we all own the thumbnails, download them. We have fitness box. Which means, fitness box... I don't see that as an advantage for the artist, right? We have a quad box. And then we have a botnet. The botnets, we are familiar with them. They're kind of like that. They're called those... They're both in one, right? They're kind of similar to that. And that's what they really, really are, right? They're similar to that. And then they're similar on the system. So, in such a way, they're right in there, right?  A bot that we're focusing on today. By the interaction between the bot. And then it's a magic ring. And that's like this. They are different groups of people, right? A certain kind of ring. And then they spread new information. And I always want to do a very increase for our organization. We're already ready to arise the increase of the organization that we buy between the people. And then there's so much trust in the community of this region. And then there's great government propaganda, right? There are a lot of government agencies all over the world that actually help, but they actually use bots in spreading their propaganda and in contributing to it. And then there's the units that we buy. We use certain hashtags, you know, stuff like that, right? And then there's security, some of that harassment, some things on certain people, you know, on the party, or celebrities, right? We also share so many different articles on their page. And then there's generally things that come here that you can share on account. And content, I think. And then generate all the followers' lives, things like that, these metrics, but it's a good thing people are popular. So a lot of people, you see people with 10,000 followers, they can buy their lives, they can buy those followers, and half of them are 70 bots. We can customize membership bots into three main, but first, standard bots. These standard bots are the ones that can be applied depending on the month section or the month where it's bought. It's simply to share money where, right, you know, quickly. So you see people, the user can do that right, you know, on the site, so on the platforms. And then very rarely is there people in the entire network, or a platform, and getting permission, or still getting permission. What is it called? What is it called? One of that bots is larger. It's larger than a human in the waiting part, right? It's not automated, but it is managed by humans, right? And they find some human elements in that. So it's much more difficult to detect because of that. So this new show of bots versus humans, what are your entities? From 20, what is this in 2020? Now, think about it. In 2014, the higher kind of network, the larger number, the more bots. But come 2016, after the break, the elections and the and the breaking convention, the elections, these changed, right? Did it look like bots in a way, or slightly outpacing the new ones? Right? And then by 2022, do you think it's different, right? Why is that so? It's merged, right? That's the only, that's the only magic that we need, right? If it wasn't possible, we wouldn't even be able to reach the show. And think about it. Bots, bots, it's still human. You can do this program, right? You can do this program, and buy some of it. The source code, you can do it in bots. For Twitter, for Instagram, for WhatsApp, right? And then, I have to say, if it wasn't in bots, why are they so, you know, okay, what do you think that is? Of course, we have some of it, we have bots, we have hackers, that's not a good thing to do in bots. Right? Now, what do they use, when we use magic bots? We have small, very strange things, right? Things can be, we have small, we have changes, we have, you know, everything. But they can also use it, right? They can use bots, right? They have large, political campaigns, no other than that, they can use bots. Yes. They can use it. It's a topic, that we're talking about, all bots are responsible in bots' health, we're talking about campaigns, and it's not correct. Instead of, we have intent, that we intend, what is created, what is needed for it, right? People have different intentions, which is based on intent. So I think they can do it, I think they can create it. They're not. They really have broad information, that has to do with malware, especially not malware. So they come back, they call it sort of malware. So this kind of situation has to, that's where you buy, you know, a certain hardware, right? But right now, any technology has that, everybody can share information, anybody can create information, back in the day, in the day, the regular media, where you would have to do a lot of channels, but never let it get too first, right? Then you can share the intelligence with the harassment, whatever information, you put it out there. You're no longer gonna have three star groups, right? Anybody can create information, that's there in 2014, think through for a second, think through for a second, and you can be exchanged with Biobot, the oneWHAT you're doing, say, you're gonna block that out, what you're gonna do and like, just your business, what you're gonna do. Anything can affect our large landing model on week-to-week data, right? So we are giving this content, and we are continuing this content. We are giving this content to the main decision, no longer in our strategy. We are giving this question, we are giving the answer. But if the citations they use are non-existent, right? No, it doesn't mean that the best way to buy is a full week-to-week data. We have the volume of the data, we have the variety of the data, we have the velocity of the data, and we have the velocity of the data. It would be too much information, too much data. It's so difficult for us to figure out what to produce, or to check each message, or each tweet, or each post of the total data. And that is, now, especially how folks' lives are far overshared, because this metric was a little more difficult, right, for information, or for us to verify information. So what does it come? What does it do for information to us, right? It brings a lot of new stress. Because, now, you see a picture on something in India, or you see a picture on the internet. What do you think about a video on the internet? You have to be like, is this true? You might see my picture, right? But you'd be like, is this what you meant? You'd say Obama, right? But it's each one. That's a big thing. We no longer trust each other. We no longer trust whatever we see. We second-guess them, right? They briefed which book. And it's financial and economic, private attention, public attribution, right? I remember during a hard-working, a hard-working, people were talking exactly, right? And it was quite a lot of work. And he said, we really went into the water whilst those floodwaters were more likely to get to them. So people were feeling good in their homes, being, you know, stuck, right? So he said, what do you think about public health education? Think about it. During COVID, vaccines have been impacted with health education. That's what undermines public health. The question that I asked him was, what is the point of this form of data for this? They just printed out it without getting the proof of it. It's really huge, right? In 2012, the first thing that he said was, at least clear how he had done research. And he found out that when it comes to social work, it's when it comes to social work, it's clearly the bulk of the information of the people. Right? So think about it. And in a different case, there was a research that was called into vulnerability. And it was sort of by the effect of correction in the fact that when he found out that, that means actually, when you try to correct thinking, it's amplified, it gets amplified. Right? It makes virtually the work. The application of the application has become the worst. So sometimes it's a very, very bad thing. And when it comes to what you think, the network is down. For example, people with larger followers, maybe it's possible for sharing things. Right? They didn't have a lot of followers. And by the time they've had a lot more of bots in them, it would also be higher. Right? So you could look for bots and networks. Right? Because it's always really interesting. It's always interesting. Everyone could believe in the network. In bots. And he and I, that share the information, that are responsible, that's a good thing to know. But even if bots also share this information, it was not specific to the internet. Right? It was just bot. Right? So it was all spiritual. Right? Very much. I've heard that bots, we're not, they're writers. Also, we're looking for them to read. It's definitely a presentation that we're back to on. Yes. This is about time-takes. It's not an English function. It's kind of like a task. On what happens when something happens and it's a small signal. They can't. But it's just telling you that he called those things to be amplified. Right? And this is also, this is what the network is like. So the network, the number of people have a big effect. And bots have the same effect. I'll read out to you. So, what is our solution? The solution of this. But we carry them. And we try to consume them. It's very important for us to actually target misinformation because, by the way, even if these things are just about a new information, usually a new show, both truth and fact, the fact of fact, it's very difficult for you to actually detect new information. But, you can target the needle. If you're looking at which evidence, then the probability of people getting information will be, will be higher. For example, I'll put an postman in 1932 saying that misinformation, or we can express, or we can forget the news, that it's important in the lives of people in the United States, that there is generally a crisis in there. As long as the bad people are ready for this, we don't know if that's not the case, but bias is very important. We don't really know what to say. They might not be able to say, we want to target people who are really getting information, but who not to have the information at that time. And it certainly means you have to read the box. Together. Now, the problem with reading the box is that the box are evolving. And when the box is going to go out there, it's going to work today and tomorrow's not going to work. So, the best thing usually is to read the box. The best thing usually is to read the box. The best thing usually is to have to read, and to show that what it serves where it needs. It does have data which usually implies the problem in our company, the box. A machine box. Right? So, that's the thing. It doesn't have the data. And non-medical that is the box, that's shared, which is really important at these times is to share the information. And there is who are just telling you the information. Like, we can read the box that are in principle. And so, and then we can read the information something that will give you a proper tip. The number of box will be shared per day, per day. Like, that we can use in your analysis. Right? So, basically, you can come in next. Or, the thing that we found out where they were telling signatures are written by. And the only way to read the activity is to read the amplification. How do we really want to amplify some of the humanity in this sense or some of the information we want to get? And finally, how do we want to max the behavior? Right? Because we now progress. We now are able to have this in one way that we are aware that we are able to do like, okay, we're going to have a human being with cycle. We may be feeling that human, we're going to have type of record errors like human are learning to capture. That's why there's a kind of like a technical reading to really recapture and recapture and recapture just to prevent us from getting into other websites or spikes. And we can find out other signatures as well. When the activity catch them wrong, why don't you read the box? You should recognize the outcome. Hold on. Right? I'm going to share an opportunity with two lots of more likely and more complicated and more likely that there are lots, right? And there are a lot of signatures that we use when we observe. Right? And then on this day there's a lot of stuff. Now we really want to be critical in the box. Right? Also I'm telling you this that's a very, very hard message. Look for the comments. Like, let's go to the city and actually measure.  You know that we are doing research for some of the progress or some of the future. We sort of did like did my my real figure out based on the bottom. We are not very good just like me. We did it very very good. We did it very good. And we went from identifiable image right now really with people that do not exist have never existed. And very well so they really have a high value which I we share content. That has happened a So there is one particular area, that was one type of a sign with a block. But right now it's still good that it's becoming really difficult to actually determine something that's blocked just because of the status it says from the record frame count. And then they have a really nice focus on the slide and topics, right? So the question that I'll put before I end this is, whenever you want to go to the internet, you have to do so. If you're chatting with anybody, doesn't matter whether it is, are you human or not. Because you can be talking to a block, there's a high, there's a high chance you might be right now, all on the confidence level is actually on you. I have to answer that question when you're online. Thank you, any questions? And so what are some signatures or identifiers that you can look for to separate a block from an actual one? Awesome. Right. Also, for example, I'll say many of us, focus on certain keywords, right? And some of the questions might be, but we talk to them. Yeah, but we talk to them by having a chat with a block person. And I kind of feel sorry for that. That should be on Amazon, right? Or you can split this or something like that. If I wanted to do a first shot, and if you don't want a block, you should do a block. If you spawn it, you do a third, right? And so I would say, in my opinion, this is going to be on the organization, right? Amazon. You probably wouldn't have so much. Yeah. I would say one thing, right? The first time you spawn it, you don't want to be given a chance. There's a lot of problems. There's not a server. There's a lot of chance. At that point, it's being represented by the penetration of the person, and you are not human. So you can always implement some of those step ones. But then you can get rid of these surveys and probably make them go forward to Amazon. Yes? Yeah, we are able to create anything that does not exist. Just like we're able to create things. So I think last year, last year, I started creating a series of people, just people who work. People who are not human. So it's very, very time-consuming. Anyone or anybody, you know, just spawn it on a method, right? And so it's going to create people. And that's what it's meant to be. But that person doesn't exist. And that might exist. Right? I would say, right? You have to look at the structure. People who do create and are, and work on this, we have that ability to implement it. But it just doesn't exist. I guess big banking, what she's talking about, is there a signature for things in face? Like, say... Oh, yeah. But there's anybody, right? Back in the day, there was a big background. Because actually, people didn't really look at the background for things that didn't exist, right?  We were trying to catch up, actually. And then, these things that the signatures find were too much. They're really, very difficult. And they're fast being owned with. You know, they're very fast. Or I can tell us that, for now, but... Back in the day, when you see the background, you can see the shadow, you can see, you can see that there are so many things in something. And we could catch that, even if it weren't a model. But the problem is, there's so many architectures that you can build with AI, but you can catch it with that. So it's almost like, you can catch a lot. That's the point that I think it comes to that. It's very important. You know, that's a big part of what I'm saying. I don't think anything I've seen on the function of AI. I think I've seen that picture I've seen on the function of AI.


Good afternoon everyone. My name is Ashwati Gigi and I have secured all India rank 41 in the civil services examination 2020. A prominent role was played in the in the interview sessions and the mock interview session especially which I attended in the Shankar IAS Academy. This was my fourth attempt and second interview even last year I went for the interview. So, I had taken the mock one of one mock interview last year as well in the in the Shankar IAS Academy. The other than the comments what especially was useful for me here from here was that the seating arrangement of the interview panel members I got the exact similar similar to this the seating arrangement of the panel that I got into. So, it helped me to improve to be confident to confidently present myself before the interview board. So, once again I thank Shankar IAS Academy for having given me a chance to attend mock interviews both last year as well as this year here. Thank you.


The name of God, the Most Beneficent, the Most Merciful. Praise be to Him. The Creator and the Sustainer. I begin in His name glorified be He. I begin by sending my peace and blessings upon Muhammad and his holy progeny and by sending my condolences to the Imam of my time, Imamul Mahdi,ul Muntadar, may Allah hasten his reappearance. My dear brothers, my dear sisters, in the previous episode we spoke of some of the meaning behind the names of Sayyid al-Fatima, peace be upon her. We spoke of the meaning behind the names Zahra and we saw the beautiful description. Let's forth by Imam al-Sadiq, peace be upon him. We saw the way Sayyid al-Fatima, peace be upon her, used to blossom for Amir al-Mu'mineen three times a day. She would blossom and radiate for Amir al-Mu'mineen three times a day and she would spend the day in the Mahrab praying and supplicating to Allah subhanahu wa ta'ala. Today we will be discussing another one of Fatima's names. Fatima al-Zahra can be called as the first writer in Islam. You see, Fatima al-Zahra, a peace be upon her, had written what is called Mus'haf al-Fatima. This Mus'haf of Fatima al-Zahra, peace be upon her, is a Mus'haf that Sayyid al-Fatima had written because the angels would narrate to Fatima. They would narrate to Fatima from the Lord. They would narrate to Fatima, narrations about the Quran and so on. Henceforth, Sayyid al-Fatima, peace be upon her, can be considered to be the first compiler of a book in Islam. Hence, Sayyid al-Fatima has given the name al-Muhadditha. And tonight, we will be speaking of the secrets behind this name. We will be speaking about the secrets behind the name al-Muhadditha. You see, Sayyid al-Fatima, peace be upon her, has given many names. And of these names was al-Muhadditha. We will narrate to you from the nasa of Imam al-Sadaq, peace be upon him. Imam al-Sadaq, peace be upon him, in this hadith narrated by Ishaq ibn Ja'far, ibn Muhammad ibn Isa, ibn Zaid ibn Ali. He said, I heard my master, Abu Abdullah al-Sadaq, peace be upon him, say that Fatima al-Zahra is a muhaditha. Muhadditha in the Arabic language means one who narrates, one who reports traditions, reports hadith, reports story. But muhaditha, when I say you are muhaditha, means you narrate to me and I narrate to you. Imam al-Sadaq said, I heard Abu Abdullah saying that Fatima was called a muhaditha because the angels would descend from the skies and salute her the same way they would do with Maryam Neto-Aimran. The same way that the angels would speak to Maryam, the daughter of Nabiullah Imran, they would do this or they would do so with Lady Fatima, peace be upon her. What would the angels say? The angels say, O Fatima, Allah has chosen you and purified you amongst the women of the world, amongst the women of the universes. O Fatima, raise your hands in prayer to your Lord, prostrate and bow down in obedience with those who bow down. Farka'ima arraka'in. This is what the angels tell Sayyid al-Fatima, peace be upon her. She would narrate, she would narrate from the angels and the angels as well would narrate from her. Let's continue the nasim al-Sadr, peace be upon him. She would narrate to them and they would listen. One night, she asked them, this will get rid of the questions asked by those people who say, in the Quran, well, it says that Maryam is Sayyidunisa al-Alamin. One night, she had asked them, is not Maryam ibn At-Tua'umran the best amongst the women? The angels answered Fatima. They said, Maryam was the best of her time only, specific time period. Whereas you, O Lady Fatima, you are the best of this time period, of the time period of Maryam and the time period from the beginning of Allah's creation until the end of time, you are Sayyidunisa al-Alamin, min al-awwalina wal-akhireen. O Lady Fatima, you are the maiden. You are the lady amongst all of mankind. You are the best of all of these ladies of Fatima. This is the first report. The angels communicate with Fatima al-Zahraa. There is a narration as well that from a young age, also found, you can find this in the same volume of Biharan and war, volume 43, which deals with Fatima al-Zahraa. From a young age, Fatima al-Zahraa would speak to the angels. After her mother's death, she felt oppression and sadness. She felt oppression and sadness. She felt very alone, like a little girl around her father. She would ask him, where is my mother Khadija? Where is my mother Khadija, Rasulallah? He wouldn't answer her. What would you ask? What would you tell your daughter if your daughter asked about her mother? Then Allah, Subhanahu Wa Ta'ala, revealed to Rasulallah peace be upon him and his holy family. He said, give glad tidings to Fatima al-Zahraa. Give glad tidings to Fatima al-Zahraa because Khadija is amongst Asiya and Maryam and amongst the pious, hurried women in heaven. She is living in a beautiful castle made of ruby and emerald. Then Fatima al-Zahraa says, to Rasulallah, tell Allah that from him is the salam, to him I give salam, and he is the salam. A young age, say the Fatima, peace be upon her, speaks to this way to Rasulallah. Let us go to the next report narrated by Sheikh al-Sadoq in his Ilel. The next report, which is found in the Ilel, Al-Shara'ah by Sheikh al-Sadoq, R.A. The following is narrated by Salman, Salman al-Muhammad, Salman al-Farasi. He said, when Muhammad ibn Abi Bek read the following ayah and we did not send before you any messenger or prophet until the end of the ayah. The ayah that is found in chapter 22, verse 52 in the Quran. Salman asked, Salman was asked, sorry, do the angels narrate only to the prophet? Salman replied, Salman replied and said, Maryam was not a prophet yet the angels narrated from Maryam. Maryam was not a prophet yet she was a muhaditha because the angels narrated to her. Then goes to the mother of Moses, peace be upon him. The mother of Moses was not a prophet but was a muhaditha and the angels spoke to her, Allah revealed to her, told her, do not worry your mother of Moses, place him in the river and I will take care of it. Sarah, Sarah who was what? The wife of Ibrahim and Nabi, peace be upon him. Sarah was also given glad tidings by Allah subhanahu wa ta'ala. She was also muhaditha, she was not a prophet. They gave her glad tidings of her son, Ishaq and after Ishaq, Jacob, Yaqub, Salman then says, Fatima, peace be upon her, is under the same category. Fatima is not a prophet yet she is a muhaditha. Fatima was a muhaditha and he used to speak to the angels and the angels spoke to her and she would write down everything that she heard from the angels. Sheikh Sadoq says concerning this hadith, he says, Allah has reported in his holy book that he had not sent women to any nation as prophets. He subhanahu wa ta'ala has said, and we have not sent anyone before you except that they are men and we revealed to them. Allah has stated that he has not sent any prophets except that they are men and Allah subhanahu wa ta'ala had revealed to them. Allah has not stated in the Quran that the women who are muhaditheen are not messengers or prophets. Allah has not stated that a woman cannot be a muhaditha.  Then he says it has been narrated that Salman was a muhadith and someone had asked Imam al-Sadiq peace be upon him. They had asked Imam al-Sadiq peace be upon him whom used to narrate to Salman. The messenger of Allah, Imam al-Sadiq peace be upon him says, the messenger of Allah peace be upon him and his holy family used to narrate to Salman as well as the commander of the faithful peace be upon him used to narrate to him. He would become a muhadith and like any other muhadith because they would narrate to him treasures and secrets of Allah subhanahu wa ta'ala. Treasures, treasures and secrets of Allah subhanahu wa ta'ala. Henceforth, we see we have we see the description and the meaning behind the name muhaditha. Fatima was a muhaditha. She was a compiler and she has written a book that Imam al-Mahdi may Allah hasten his reappearance will come forth with this book for us insha'Allah ta'ala. Insha'Allah the Imam will bring forth this book for us. These are some of the names. She has much more names in our time is very limited. Al-Zahraa, al-Muhaditha, al-Radiya al-Mardiyya. The one whom Allah has pleased with and the one whom was pleased with Allah. The one whom her pleasure is Allah's pleasure. Her anger is Allah's anger. Her love is Allah's love. Al-Baltul, the chast and the pure. Al-Zakiyya, the pure. Fatima and Zahraa. Beautiful names, beautiful names. My dear brothers and sisters, these are the names in which that we should name our children. Insha'Allah our next episode. We will conclude this of the naming of Fatima to Zahraa, a piece upon her. And we will move on to another hadith of what did Adam see when he entered the Thirdous Al-A'la? Then, as promised, we will narrate to you the hadith of the Queen of Islam. How does Amir al-Mu'mineen treat Fatima to al-Zahraa, a piece upon her?  And may Allah hasten the reappearance of our awaited saviour, Imam al-Mahdi and our Montadar. A'jal Allah wa ta'ala. Fardu al-Sharif. Wassalamu alaikum. Burahmatullahi wabarakatuh.