CHAPTERS 5 THROUGH 11 OF THE BOOK OF DUTORONOMY, FROM THE WORLD INGLESH BIBLE. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. THE BOOK OF DUTORONOMY, CHAPTERS 5 THROUGH 11, FROM THE WORLD INGLESH BIBLE. CHAPTER 5 Moses called to all Israel and said to them, Here, Israel, the statutes and the ordinances which I speak in your ears this day, that you may learn them and observe to do them. Yahweh our God made a covenant with us in Horeb. Yahweh didn't make this covenant with our fathers, but with us, even us, who are all of us here alive this day. Yahweh spoke with you face to face on the mountain, out of the midst of the fire.  You shall have no other gods before me. You shall not make an engraved image for yourself, any likeness of what is in heaven above, or what is in the earth beneath, or that is in the water under the earth. You shall not bow down yourself to them, nor serve them. For I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, and on the third, and on the fourth generation of those who hate me, and showing loving kindness to thousands of those who love me, and keep my commandments. You shall not take the name of Yahweh your God in vain. For Yahweh will not hold him guiltless, who takes his name in vain. Observe the Sabbath day, to keep it holy, as Yahweh your God commanded you. You shall labor six days, and do all your work. But the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work.  That your male servant and your female servant may rest as well as you.  Therefore Yahweh your God commanded you to keep the Sabbath day.  You shall not murder.   Neither shall you give false testimony against your neighbor. Neither shall you covet your neighbor's wife. Neither shall you desire your neighbor's house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor's. These words Yahweh spoke to all your assembly on the mountain, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more. He wrote them on two tables of stone, and gave them to me. It happened when you heard the voice out of the midst of the darkness, while the mountain was burning with fire, that you came near to me, even all the heads of your tribes, and your elders, and you said, Yahweh our God has shown us his glory and his greatness, and we have heard his voice out of the midst of the fire. We have seen this day that God does speak with man, and he lives. Now therefore, why should we die?  For who is there of all flesh that has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go near, and hear all that Yahweh our God shall say, and tell us all that Yahweh our God shall tell you, and we will hear it, and do it. Yahweh heard the voice of your words when you spoke to me, and Yahweh said to me, I have heard the voice of the words of this people, which they have spoken to you. They have well said all that they have spoken. Oh, that there were such a heart in them that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever. Go tell them, return to your tents. But ask for you, stand here by me, and I will tell you all the commandment, and the statutes, and the ordinances, which you shall teach them, that they may do them in the land which I give them to possess it.  You shall not turn aside to the right hand, or to the left. You shall walk in all the way which Yahweh your God has commanded you, that you may live, and that it may be well with you, and that you may prolong your days in the land which you shall possess. Now this is the commandment, the statutes, and the ordinances which Yahweh your God commanded to teach you, that you might do them in the land where you go over to possess it.  Hear therefore, Israel, and observe to do it, that it may be well with you, and that you may increase mightily, as Yahweh the God of your fathers has promised to you in a land flowing with milk and honey. Here, Israel, Yahweh is our God.   You shall bind them for a sign on your hand, and they shall be for symbols between your eyes. You shall write them on the doorposts of your house, and on your gates.  Then beware lest you forget Yahweh who brought you forth out of the land of Egypt, out of the house of bondage. You shall fear Yahweh your God, and you shall serve him, and shall swear by his name.    You shall do that which is right and good in the sight of Yahweh, that it may be well with you, and that you may go in and possess the good land which Yahweh swore to your fathers, to thrust out all your enemies from before you, as Yahweh has spoken.  Then you shall tell your son. We were Pharaoh's bond servants in Egypt, and Yahweh brought us out of Egypt with a mighty hand, and Yahweh showed great and awesome signs and wonders on Egypt, on Pharaoh, and on all his house, before our eyes, and he brought us out from there, that he might bring us in, to give us the land which he swore to our fathers. Yahweh commanded us to do all these statutes, to fear Yahweh our God, for our good always, that he might preserve us alive, as at this day. It shall be righteousness to us, if we observe to do all this commandment before Yahweh our God, as he has commanded us.   Yahweh didn't set his love on you, nor choose you because you were more in number than any people, for you were the fewest of all peoples, but because Yahweh loves you, and because he would keep the oath which he swore to your fathers, as Yahweh brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.   You shall therefore keep the commandment, and the statutes, and the ordinances which I command you this day, to do them. It shall happen, because you listen to these ordinances, and keep and do them, that Yahweh your God will keep with you the covenant and the loving kindness which he swore to your fathers, and he will love you, and bless you, and multiply you.  You shall be blessed above all peoples, there shall not be male or female barren among you, or among your livestock.    If you shall say in your heart, these nations are more than I, how can I dispossess them? You shall not be afraid of them.   Moreover, Yahweh your God will send the hornet among them, until those who are left, and hide themselves, perish from before you. You shall not be scared of them, for Yahweh your God is in the midst of you, a great and awesome God.  You may not consume them at once, lest the animals of the field increase on you. But Yahweh your God will deliver them up before you, and you will confuse them with a great confusion, until they be destroyed. He will deliver their kings into your hand, and you shall make their name to perish from under the sky. No man shall be able to stand before you, until you have destroyed them.  You shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it, for it is an abomination to Yahweh your God.  You shall utterly detest it, and you shall utterly abhor it, for it is a devoted thing. Chapter 8 You shall observe to do all the commandment which I command you this day, that you may live, and multiply, and go in and possess the land which Yahweh swore to your fathers.  He humbled you, and allowed you to be hungry, and fed you with manna, which you didn't know. Neither did your fathers know, that he might make you know that man does not live by bread only. But man lives by everything that proceeds out of the mouth of Yahweh. Your clothing didn't grow old on you, neither did your foot swell these forty years. You shall consider in your heart, that as a man chasens his son, so Yahweh your God chasens you. You shall keep the commandments of Yahweh your God, to walk in his ways, and to fear him.  You shall not lack anything in it, a land whose stones are iron, and out of whose hills you may dig copper.    And lest you say in your heart, my power and the might of my hand has gotten me this wealth. But you shall remember Yahweh your God, for it is he who gives you power to get wealth, that he may establish his covenant, which he swore to your fathers, as at this day. It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them, and worship them. I testify against you this day, that you shall surely perish, as the nations that Yahweh makes to perish before you, so you shall perish, because you wouldn't listen to the voice of Yahweh your God.   He will destroy them, and he will bring them down before you, so you shall drive them out, and make them to perish quickly, as Yahweh has spoken to you.  Because Yahweh drives them out before you because of the wickedness of these nations, not for your righteousness, or for the uprightness of your heart, do you go in to possess their land. But for the wickedness of these nations, Yahweh your God does drive them out from before you, and that he may establish the word which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob.  Remember, don't forget how you provoked Yahweh your God to wrath in the wilderness. From the day that you went forth out of the land of Egypt, until you came to this place, you have been rebellious against Yahweh.  When I was gone up onto the mountain to receive the tables of stone, even the tables of the Covenant which Yahweh made with you, then I stayed on the mountain 40 days and 40 nights. I neither ate bread nor drank water. Yahweh delivered to me the two tables of stone written with the finger of God, and on them were all the words which Yahweh spoke with you, on the mountain, out of the midst of the fire, in the day of the assembly. It came to pass at the end of 40 days and 40 nights that Yahweh gave me the two tables of stone, even the tables of the Covenant. Yahweh said to me, Arise, get down quickly from here for your people whom you have brought out of Egypt have corrupted themselves. They have quickly turned aside out of the way which I commanded them. They have made them a molten image. Furthermore Yahweh spoke to me saying, I have seen this people, and behold, it is a stiff-necked people.  So I turned and came down from the mountain, and the mountain was burning with fire, and the two tables of the Covenant were in my two hands. I looked, and behold, you had sinned against Yahweh your God. You had made yourselves a molten calf. You had turned aside quickly out of the way which Yahweh had commanded you. I took hold of the two tables and cast them out of my two hands, and broke them before your eyes. I fell down before Yahweh, as at the first 40 days and 40 nights. I neither ate bread nor drank water, because of all your sin which you sinned, in doing that which was evil in the sight of Yahweh to provoke him to anger.  But Yahweh listened to me that time also. Yahweh was very angry with Aaron to destroy him. And I prayed for Aaron also at the same time. I took your sin, the calf which you had made, and burnt it with fire and stamped it, grinding it very small, until it was as fine as dust. And I cast its dust into the brook that descended out of the mountain. At Tabarra, and at Massa, and at Kibroff Hataava, you provoked Yahweh to wrath. When Yahweh sent you from Kadesh Barnea saying, Go up and possess the land which I have given you, then you rebelled against the commandment of Yahweh your God, and you didn't believe him, nor listened to his voice. You have been rebellious against Yahweh from the day that I knew you.   Remember your servants, Abraham, Isaac, and Jacob. Don't look to the stubbornness of this people, nor to their wickedness, nor to their sin, lest the land you brought us out from, say, because Yahweh was not able to bring them into the land which he promised to them, and because he hated them, he has brought them out to kill them in the wilderness. Yet they are your people and your inheritance, which you brought out by your great power, and by your outstretched arm. Chapter 10 At that time Yahweh said to me, Cut two tables of stone like the first, and come up to me onto the mountain, and make an ark of wood. I will write on the tables the words that were on the first tables which you broke, and you shall put them in the ark. So I made an ark of acacia wood, and cut two tables of stone like the first, and went up onto the mountain, having the two tables in my hand. He wrote on the tables, according to the first writing, the Ten Commandments, which Yahweh spoke to you on the mountain, out of the midst of the fire in the day of the assembly, and Yahweh gave them to me. I turned and came down from the mountain, and put the tables in the ark which I had made, and there they are as Yahweh commanded me. The children of Israel traveled from Birof Ben-Jayakon to Mosara. There Aaron died, and he was buried, and Eleazar his son ministered in the priest's office in his place. From there they traveled to Gad-Goda, and from Gad-Goda to Jotbafa, a land of brooks of water. At that time Yahweh set apart the tribe of Levi to bear the ark of the covenant of Yahweh, to stand before Yahweh to minister to him, and to bless in his name, to this day. Therefore Levi has no portion nor inheritance with his brothers. Yahweh is his inheritance, according as Yahweh your God spoke to him. I stayed on the mountain, as at the first time, forty days and forty nights, and Yahweh listened to me that time also. Yahweh would not destroy you. Yahweh said to me, Arise, take your journey before the people, and they shall go in and possess the land which I swore to their fathers to give to them.  Behold, to Yahweh your God belongs heaven and the heaven of heavens, the earth with all that is therein. Only Yahweh had to delight in your fathers to love them, and he chose their seed after them, even you above all peoples as at this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked. For Yahweh your God, he is God of gods, and lord of lords, the great God, the mighty and the awesome, who doesn't respect persons, nor takes reward. He does execute justice for the fatherless and widow, and loves the foreigner in giving him food and clothing. Therefore, love the foreigner, for you were foreigners in the land of Egypt.   Your fathers went down into Egypt with seventy persons, and now Yahweh your God has made you as the stars of the sky for multitude.  Know this day, for I don't speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his greatness, his mighty hand, and his outstretched arm, and his signs and his works, which he did in the midst of Egypt, to Pharaoh the king of Egypt, and to all his land, and what he did to the army of Egypt, to their horses, and to their chariots, how he made the water of the Red Sea to overflow them as they pursued after you, and how Yahweh has destroyed them to this day, and what he did to you in the wilderness until you came to this place, and what he did to Daphne and Abiram, the sons of Eliab, the son of Reuben, how the earth opened its mouth and swallowed them up, and their households, and their tents, and every living thing that followed them in the midst of all Israel. But your eyes have seen all the great work of Yahweh that he did. Therefore you shall keep all the commandment which I command you this day, that you may be strong and go in and possess the land where you go over to possess it, and that you may prolong your days in the land which Yahweh swore to your fathers to give to them and to their seed, a land flowing with milk and honey.  For eyes of Yahweh your God are always on it, from the beginning of the year even to the end of the year.      You shall write them on the doorposts of your house and on your gates that your days may be multiplied and the days of your children in the land which Yahweh swore to your fathers to give them as the days of the heavens above the earth.  Every place whereon the soul of your foot shall tread shall be yours. From the wilderness and Lebanon, from the river, the river Euphrates, even to the Hinder Sea shall be your border. No man shall be able to stand before you.    Aren't they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah, over against Gilgal, beside the Oaks of Mora?  You shall observe to do all the statutes and the ordinances which I set before you this day. The end of chapters 5 through 11 of the Book of Deuteronomy from the World English Bible. Recording by Mark Penfold Chapters 12 through 19 of the Book of Deuteronomy from the World English Bible This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Mark Penfold Deuteronomy from the World English Bible Chapters 12 through 19 Chapter 12 These are the statutes and the ordinances which you shall observe to do in the land which Yahweh, the God of your fathers, has given you to possess it, all the days that you live on the earth.        The unclean and the clean may eat of it, as of the gazelle and as of the heart.    Take heed to yourself that you don't forsake the Levite as long as you live in your land.   Even as the gazelle and as the heart is eaten, so you shall eat of it. The unclean and the clean may eat of it alike.  You shall not eat it, you shall pour it out on the earth as water. You shall not eat it, that it may go well with you and with your children after you, when you shall do that which is right in the eyes of Yahweh.   When Yahweh your God shall cut off the nations from before you, where you go in to dispossess them, and you dispossess them, and dwell in their land, take heed to yourself that you not be ensnared to follow them, after that they are destroyed from before you, and that you not inquire after their God saying, how do these nations serve their gods? I will do likewise.  Chapter 13 If there arise in the midst of you a prophet, or a dreamer of dreams, and he give you a sign or a wonder, and the sign or the wonder comes to pass, of which he spoke to you saying, let us go after other gods, which you have not known, and let us serve them.  You shall walk after Yahweh your God, and fear him, and keep his commandments, and obey his voice, and you shall serve him, and cling to him.  So you shall put away the evil from the midst of you.  Your hand shall be first on him to put him to death, and afterwards the hand of all the people.  All Israel shall hear, and fear, and shall not do any more such wickedness as this in the midst of you. If you shall hear tell concerning one of your cities, which Yahweh your God gives you to dwell there, saying, certain base fellows are gone out from the midst of you, and have drawn away the inhabitants of their city, saying, Let us go and serve other gods, which you have not known. Then you shall inquire, and make search, and ask diligently, and behold, if it be truth, and the thing certain that such abomination is done in the midst of you, you shall surely strike the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and its livestock with the edge of the sword. You shall gather all its spoil into the midst of its street, and shall burn with fire the city, and all its spoil every wit to Yahweh your God, and it shall be a heap for ever, it shall not be built again. Nothing of the devoted thing shall cling to your hand, that Yahweh may turn from the fierceness of his anger, and show you mercy, and have compassion on you, and multiply you, as he has sworn to your fathers, when you shall listen to the voice of Yahweh your God, to keep all his commandments which I command you this day, to do that which is right in the eyes of Yahweh your God. Chapter 14 You are the children of Yahweh your God. You shall not cut yourselves, nor make any baldness between your eyes for the dead.  You shall not eat any abominable thing. These are the animals which you may eat, the ox, the sheep, and the goat, the heart, and the gazelle, and the roebuck, and the wild goat, and the ibex, and the antelope, and the shammy. Every animal that parts the hoof, and has the hoof cloven in two, and chews the cud among the animals, that you may eat.  The pig, because it has a split hoof but doesn't chew the cud, is unclean to you.  These you may eat of all that are in the waters, whatever has fins and scales may you eat, and whatever doesn't have fins and scales you shall not eat, it is unclean to you. Of all clean birds you may eat, but these are they of which you shall not eat.  All winged creeping things are unclean to you, they shall not be eaten. Of all clean birds you may eat.  You may give it to the foreigner living among you who is within your gates, that he may eat it, or you may sell it to a foreigner, for you are a holy people to Yahweh your God. You shall not boil a young goat in its mother's milk. You shall surely tithe all the increase of your seed, that which comes forth from the field, year by year.   The Levite who is within your gates, you shall not forsake him, for he has no portion nor inheritance with you.  Chapter 15 At the end of every seven years, you shall make a release. This is the way of the release. Every creditor shall release that which he has lent to his neighbor. He shall not exact it of his neighbor and his brother, because Yahweh's release has been proclaimed. Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release.     Beware that there not be a base thought in your heart saying, the seventh year, the year of release is at hand, and your eye be evil against your poor brother, and you give him nothing, and he cry to Yahweh against you, and it be sin to you. You shall surely give him, and your heart shall not be grieved when you give to him, because that for this thing Yahweh your God will bless you in all your work, and in all that you put your hand to. For the poor will never cease out of the land, therefore I command you saying, you shall surely open your hand to your brother, to your needy, and to your poor, in your land.     Then you shall take an all, and thrust it through his ear to the door, and he shall be your servant for ever. Also to your female servant you shall do likewise. It shall not seem hard to you when you let him go free from you, for to the double of the higher of a hireling has he served you six years, and Yahweh your God will bless you in all that you do. All the firstborn males that are born of your herd and of your flock, you shall sanctify to Yahweh your God. You shall do no work with the firstborn of your herd, nor share the firstborn of your flock.  If it has any blemish, is lame or blind, or has any defect whatever, you shall not sacrifice it to Yahweh your God.  The unclean and the clean shall eat it alike, as the gazelle, and as the heart.  You shall pour it out on the ground as water. Chapter 16 Observe the month of Abib, and keep the Passover to Yahweh your God, for in the month of Abib Yahweh your God brought you forth out of Egypt by night. You shall sacrifice the Passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose, to cause his name to dwell there. You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction. For you came forth out of the land of Egypt in haste, that you may remember the day when you came forth out of the land of Egypt all the days of your life. No yeast shall be seen with you in all your borders seven days. Neither shall any of the flesh which you sacrifice the first day at evening remain all night until the morning. You may not sacrifice the Passover within any of your gates which Yahweh your God gives you, but at the place which Yahweh your God shall choose to cause his name to dwell in, there you shall sacrifice the Passover at evening, at the going down of the sun, at the season that you came forth out of Egypt.  Six days you shall eat unleavened bread. On the seventh day shall be a solemn assembly to Yahweh your God. You shall do no work. You shall count for yourselves seven weeks. From the time you begin to put the sickle to the standing grain you shall begin to number seven weeks.   You shall remember that you were a bond servant in Egypt, and you shall observe and do these statutes. You shall keep the feast of tents seven days.   Three times in a year shall all your males appear before Yahweh your God in the place which he shall choose, in the feast of unleavened bread and in the feast of weeks and in the feast of tents, and they shall not appear before Yahweh empty. Every man shall give as he is able according to the blessing of Yahweh your God which he has given you.  You shall not rest justice, you shall not respect persons, neither shall you take a bribe, for a bribe does blind the eyes of the wise and pervert the words of the righteous.  You shall not plant for yourselves an ashura of any kind of tree beside the altar of Yahweh your God which you shall make for yourselves, neither shall you set yourself up a pillar which Yahweh your God hates. Chapter 17 You shall not sacrifice to Yahweh your God an ox or a sheep in which is a blemish or anything evil, for that is an abomination to Yahweh your God. If there is found in the midst of you within any of your gates which Yahweh your God gives you, man or woman, who does that which is evil in the sight of Yahweh your God, in transgressing his covenant, and has gone and served other gods and worshiped them, or the sun, or the moon, or any of the army of the sky which I have not commanded, and it be told you and you have heard of it, then you shall inquire diligently, and behold, if it be true, and the thing certain, that such abomination is done in Israel, then you shall bring forth that man or that woman who has done this evil thing to your gates, even the man or the woman, and you shall stone them to death with stones.  At the mouth of one witness he shall not be put to death. The hand of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. So you shall put away the evil from the midst of you. If there arises a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within your gates, then you shall arise and go up to the place which Yahweh your God shall choose, and you shall come to the priests, the Levites, and to the judge who shall be in those days, and you shall inquire, and they shall show you the sentence of judgment. You shall do according to the tenor of the sentence which they shall show you from that place which Yahweh shall choose, and you shall observe to do according to all that they shall teach you, according to the tenor of the law which they shall teach you, and according to the judgment which they shall tell you, you shall do. You shall not turn aside from the sentence which they shall show you, to the right hand or to the left. The man who does presumptuously, in not listening to the priest who stands to minister there before Yahweh your God, or to the judge, even that man shall die, and you shall put away the evil from Israel. All the people shall hear, and fear, and do no more presumptuously.  You may not put a foreigner over you who is not your brother. Only he shall not multiply horses to himself, nor cause the people to return to Egypt to the end that he may multiply horses.  Neither shall he multiply wives to himself, that his heart not turn away. Neither shall he greatly multiply to himself silver and gold. It shall be when he sits on the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests, the Levites. And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear Yahweh his God, to keep all the words of this law and these statutes, to do them. That his heart not be lifted up above his brothers, and that he not turn aside from the commandment, to the right hand, or to the left. To the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. Chapter 18 The priests, the Levites, all the tribe of Levi, shall have no portion nor inheritance with Israel. They shall eat the offerings of Yahweh made by fire, and his inheritance. They shall have no inheritance among their brothers. Yahweh is their inheritance, as he has spoken to them. This shall be the priests do from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the priest the shoulder, and the two cheeks, and the maw. The first fruits of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep, you shall give him. For Yahweh your God has chosen him out of all your tribes, to stand to minister in the name of Yahweh, him and his sons, for ever. If a Levite comes from any of your gates out of all Israel, where he lives as a foreigner, and comes with all the desire of his soul to the place which Yahweh shall choose, then he shall minister in the name of Yahweh his God, as all his brothers the Levites do, who stand there before Yahweh. They shall have like portions to eat, besides that which comes of the sale of his patrimony. When you have come into the land which Yahweh your God gives you, you shall not learn to do after the abominations of those nations. There shall not be found with you anyone, who makes his son or his daughter to pass through the fire, one who uses divination, one who practices sorcery, or an enchanter, or a sorcerer, or a charmer, or a consultant with a familiar spirit, or a wizard, or a necromancer. For whoever does these things is an abomination to Yahweh, and because of these abominations Yahweh your God does drive them out from before you. You shall be perfect with Yahweh your God. For these nations that you shall dispossess, listen to those who practice sorcery, and to diviners. But as for you, Yahweh your God has not allowed you to do so.  You shall listen to him.  Yahweh said to me, They have well said that which they have spoken. I will raise them up a prophet from among their brothers, like you, and I will put my words in his mouth, and he shall speak to them all that I shall command him. It shall happen that whoever will not listen to my words which he shall speak in my name, I will require it of him. But the prophet who shall speak a word presumptuously in my name, which I have not commanded him to speak, or who shall speak in the name of other gods, that same prophet shall die. If you say in your heart, How shall we know the word which Yahweh has not spoken, when a prophet speaks in the name of Yahweh, if the thing doesn't follow nor happen, that is the thing which Yahweh has not spoken. The prophet has spoken it presumptuously. You shall not be afraid of him.  You shall prepare you the way and divide the borders of your land, which Yahweh your God causes you to inherit into three parts that every manslayer may flee there. This is the case of the manslayer that shall flee there and live.  Therefore I command you, saying, you shall set apart three cities for yourselves.  But if any man hates his neighbor, and lies in wait for him, and rises up against him, and strikes him mortally so that he dies, and he flees into one of these cities, then the elders of his city shall send and bring him there, and deliver him into the hand of the Avenger of Blood that he may die. Your eyes shall not pity him, but you shall put away the innocent blood from Israel that it may go well with you.  One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established. If an unrighteous witness rise up against any man to testify against him of wrongdoing, then both the men between whom the controversy is shall stand before Yahweh, before the priests, and the judges who shall be in those days. And the judges shall make diligent inquisition, and behold, if the witness is a false witness, and has testified falsely against his brother, then you shall do to him as he had thought to do to his brother. So you shall put away the evil from the midst of you. Those who remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of you. Your eyes shall not pity, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. The end of chapters 12 through 19 of the Book of Deuteronomy from the World English Bible Recording by Mark Penfold Chapters 20 through 27 of the Book of Deuteronomy from the World English Bible This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org Recording by Mark Penfold Deuteronomy, chapters 20 through 27 from the World English Bible Chapter 20 When you go forth to battle against your enemies, and see horses, chariots, and a people more than you, you shall not be afraid of them.  It shall be when you draw near to the battle, that the priest shall approach and speak to the people, and shall tell them, Here Israel, you draw near this day to battle against your enemies. Don't let your heart faint, don't be afraid, nor tremble, neither be scared of them.  The officers shall speak to the people, saying, What man is there who has built a new house, and has not dedicated it?  What man is there who has planted a vineyard, and has not used its fruit?  What man is there who has pledged to be married a wife, and has not taken her?  The officers shall speak further to the people, and they shall say, What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother's heart melt as his heart. It shall be when the officers have made an end of speaking to the people, that they shall appoint captains of armies at the head of the people. When you draw near to a city to fight against it, then proclaim peace to it. It shall be if it makes you answer of peace, and opens to you, then it shall be that all the people who are found therein shall become tributary to you, and shall serve you. If it will make no peace with you, but will make war against you, then you shall besiege it. And when Yahweh your God delivers it into your hand, you shall strike every male of it with the edge of the sword.  Thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations. But of the cities of these peoples, that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes. But you shall utterly destroy them, the Hittite, and the Amorite, the Canaanite, and the Parasite, the Hivite, and the Jebusite. As Yahweh your God has commanded you, that they not teach you to do after all their abominations, which they have done to their gods. So would you sin against Yahweh your God. When you shall besiege a city a long time, in making war against it to take it, you shall not destroy its trees by wielding an axe against them, for you may eat of them, and you shall not cut them down. For is the tree of the field man, that it should be besieged of you?   And it shall be that the city which is nearest to the slain man, even the elders of that city shall take a heifer of the herd, which hasn't been worked with, and which has not drawn in the yoke. And the elders of that city shall bring down the heifer to a valley with running water, which is neither plowed nor sown, and shall break the heifer's neck there in the valley. The priests, the sons of Levi, shall come near. For them, Yahweh your God has chosen to minister to him, and to bless in the name of Yahweh, and according to their word shall every controversy and every stroke be. All the elders of that city who are nearest to the slain man, shall wash their hands over the heifer whose neck was broken in the valley, and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Forgive Yahweh your people Israel, whom you have redeemed, and don't allow innocent blood in the midst of your people Israel. The blood shall be forgiven them, so you shall put away the innocent blood from the midst of you, when you shall do that which is right in the eyes of Yahweh. When you go forth to battle against your enemies, and Yahweh your God delivers them into your hands, and you carry them away captive, and see among the captives a beautiful woman, and you have a desire to her, and would take her to you as wife, then you shall bring her home to your house, and she shall shave her head, and pair her nails, and she shall put the clothing of her captivity from off her, and shall remain in your house, and bewail her father and her mother a full month. And after that you shall go into her, and be her husband, and she shall be your wife. It shall be, if you have no delight in her, then you shall let her go where she will. But you shall not sell her at all for money, you shall not deal with her as a slave, because you have humbled her. If a man have two wives, the one beloved and the other hated, and they have born him children, both the beloved and the hated, and if the firstborn son be hers who was hated, then it shall be in the day that he causes his sons to inherit that which he has, that he may not make the son of the beloved the firstborn before the son of the hated, who is the firstborn. But he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he has, for he is the beginning of his strength. The right of the firstborn is his.   All the men of his city shall stone him to death with stones. So you shall put away the evil from the midst of you, and all Israel shall hear, and fear. If a man have committed a sin worthy of death, and he be put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall surely bury him the same day.  Chapter 22 You shall not see your brother's ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. If your brother isn't near to you, or if you don't know him, then you shall bring it home to your house, and it shall be with you until your brother seek after it, and you shall restore it to him. So you shall do with his donkey, and so you shall do with his garment, and so you shall do with every lost thing of your brothers, which he has lost, and you have found. You may not hide yourself. You shall not see your brother's donkey or his ox fallen down by the way, and hide yourself from them. You shall surely help him to lift them up again. A woman shall not wear men's clothing, neither shall a man put on women's clothing. For whoever does these things is an abomination to Yahweh your God. If a bird's nest chance to be before you in the way, in any tree or on the ground with young ones or eggs, and the hen sitting on the young or on the eggs, you shall not take the hen with the young. You shall surely let the hen go, but the young you may take to yourself, that it may be well with you, and that you may prolong your days. When you build a new house, then you shall make a battlement for your roof, that you don't bring blood on your house if any man fall from there. You shall not sow your vineyard with two kinds of seed, lest the whole fruit be forfeited, the seed which you have sown, and the increase of the vineyard.  You shall not wear a mixed stuff, wool and linen together.  If any man takes a wife and goes into her and hates her, and accuses her of shameful things, and brings up an evil name on her, and says, I took this woman, and when I came near to her, I didn't find in her the tokens of virginity. Then shall the father of the young lady and her mother take and bring forth the tokens of the young lady's virginity to the elders of the city in the gate, and the young lady's father shall tell the elders, I gave my daughter to this man to wife, and he hates her, and behold he has accused her of shameful things, saying I didn't find in your daughter the tokens of virginity, and yet these are the tokens of my daughter's virginity. They shall spread the cloak before the elders of the city. The elders of that city shall take the man and chastise him, and they shall find him one hundred shekels of silver, and give them to the father of the young lady, because he has brought up an evil name on a virgin of Israel, and she shall be his wife, and he may not put her away all his days. But if this thing be true, that the tokens of virginity were not found in the young lady, then they shall bring out the young lady to the door of her father's house, and the men of her city shall stone her to death with stones, because she has done folly in Israel to play the prostitute in her father's house. So you shall put away the evil from the midst of you. If a man be found lying with a woman married to a husband, then they shall both of them die, the man who lay with the woman and the woman. So you shall put away the evil from Israel. If there is a young lady who is a virgin pledged to be married to a husband, and a man find her in the city and lie with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the lady because she didn't cry being in the city, and the man because he has humbled his neighbor's wife. So you shall put away the evil from the midst of you. But if the man find the lady who is pledged to be married in the field, and the man force her and lie with her, then the man only who lay with her shall die, but to the lady you shall do nothing. There is in the lady no sin worthy of death. For as when a man rises against his neighbor and kills him, even so is this matter, for he found her in the field, the pledged to be married lady cried, and there was none to save her. If a man find a lady who is a virgin, who is not pledged to be married, and lay hold on her, and lie with her, and they be found, then the man who lay with her shall give to the lady's father fifty shekels of silver, and she shall be his wife, because he has humbled her. He may not put her away all his days. A man shall not take his father's wife, and shall not uncover his father's skirt. Chapter 23 He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh. A bastard shall not enter into the assembly of Yahweh, even to the tenth generation shall none of his enter into the assembly of Yahweh. An Ammonite, or a Moabite, shall not enter into the assembly of Yahweh, even to the tenth generation shall none belonging to them enter into the assembly of Yahweh forever, because they didn't meet you with bread and with water in the way when you came forth out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia to curse you.  You shall not seek their peace nor their prosperity all your days forever. You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you lived as a foreigner in his land. The children of the third generation who are born to them shall enter into the assembly of Yahweh. When you go forth in camp against your enemies, then you shall keep yourselves from every evil thing. If there is among you any man who is not clean by reason of that which happens him by night, then shall he go outside of the camp. He shall not come within the camp, but it shall be when evening comes on. He shall bathe himself in water, and when the sun is down he shall come within the camp. You shall have a place also outside of the camp, where you shall go forth abroad, and you shall have a paddle among your weapons, and it shall be when you sit down abroad, you shall dig therewith, and shall turn back and cover that which comes from you.  Therefore your camp shall be holy, that he may not see an unclean thing in you, and turn away from you.  He shall dwell with you in the midst of you in the place which he shall choose within one of your gates, where it pleases him best. You shall not oppress him. There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.  You shall not lend on interest to your brother, interest of money, interest of food, interest of anything that is lent on interest. To a foreigner you may lend on interest, but to your brother you shall not lend on interest, that Yahweh your God may bless you in all that you put your hand to in the land where you go in to possess it. When you shall vow a vow to Yahweh your God, you shall not be slack to pay it, for Yahweh your God will surely require it of you, and it would be sin in you, but if you shall forbear to vow it shall be no sin in you. That which has gone out of your lips you shall observe and do according as you have vowed to Yahweh your God, a free will offering which you have promised with your mouth. When you come into your neighbor's vineyard, then you may eat of grapes your fill at your own pleasure, but you shall not put any in your vessel. When you come into your neighbor's standing grain, then you may pluck the ears with your hand, but you shall not move a sickle to your neighbor's standing grain. Chapter 24 When a man takes a wife and marries her, then it shall be if she finds no favor in his eyes, because he has found some unseemly thing in her, that he shall write her a bill of divorce and give it in her hand, and send her out of his house. When she is departed out of his house, she may go and be another man's wife. If the latter husband hate her and write her a bill of divorce, and give it in her hand, and send her out of his house, or if the latter husband die, who took her to be his wife, her former husband who sent her away may not take her again to be his wife, after that she is defiled. For that is abomination before Yahweh, and you shall not cause the land to sin which Yahweh your God gives you for an inheritance. When a man takes a new wife he shall not go out in the army, neither shall he be assigned any business. He shall be free at home one year, and shall cheer his wife whom he has taken. No man shall take the mill or the upper millstone to pledge, for he takes a life in pledge. If a man be found stealing any of his brothers of the children of Israel, and he deal with him as a slave, or sell him, then that thief shall die, so you shall put away the evil from the midst of you. Take heed in the plague of leprosy that you observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so you shall observe to do. Remember what Yahweh your God did to Miriam, by the way as you came forth out of Egypt? When you do lend your neighbor any kind of loan, you shall not go into his house to get his pledge. You shall stand outside, and the man to whom you do lend shall bring forth the pledge outside to you.  You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you, and it shall be righteousness to you before Yahweh your God.  In his day you shall give him his hire. Neither shall the sun go down on it, for he is poor and sets his heart on it, lest he cry against you to Yahweh, and it be sin to you. The fathers shall not be put to death for the children. Neither shall the children be put to death for the fathers. Every man shall be put to death for his own sin. You shall not deprive the foreigner or the fatherless of justice, nor take a widow's clothing in pledge, but you shall remember that you were a bond-servant in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing. When you reap your harvest in your field, and have forgot a sheaf in the field, you shall not go again to get it. It shall be for the foreigner, for the fatherless, and for the widow, that Yahweh your God may bless you in all the work of your hands. When you beat your olive-tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow. When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow. You shall remember that you were a bond-servant in the land of Egypt. Therefore I command you to do this thing. him. He shall not exceed, lest, if he should exceed, and beat him above these with many stripes, then your brother would seem vile to you. You shall not muzzle the ox when he treads out the grain. If brothers dwell together, and one of them die, and have no son, the wife of the dead shall not be married outside to a stranger. Her husband's brother shall go into her, and take her to him as wife, and perform the duty of a husband's brother to her. It shall be that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Israel. If the man doesn't want to take his brother's wife, then his brother's wife shall go up to the gate to the elders, and say, my husband's brother refuses to raise up to his brother a name in Israel. He will not perform the duty of a husband's brother to me. Then the elders of his city shall call him, and speak to him.  And she shall answer and say, so shall it be done to the man who does not build up his brother's house. His name shall be called in Israel, the house of him who has his shoe untied. When men strive together one with another, and the wife of the one draws near to deliver her husband out of the hand of him who strikes him, and puts forth her hand, and takes him by the secrets, then you shall cut off her hand, your eye shall have no pity. You shall not have in your bag diverse weights, a great and a small.  You shall have a perfect and just weight. You shall have a perfect and just measure, that your days may be long in the land which Yahweh your God gives you. For all who do such things, all who do unrighteously, are in abomination to Yahweh your God. Remember what Amalek did to you by the way, as you came forth out of Egypt, how he met you by the way, and struck the hind most of you, all who were feeble behind you, when you were faint and weary, and he didn't fear God. Therefore it shall be when Yahweh your God has given you rest from all your enemies all around, in the land which Yahweh your God gives you for an inheritance to possess it, that you shall blot out the memory of Amalek from under the sky. You shall not forget. It shall be when you have come into the land which Yahweh your God gives you for an inheritance, and possess it, and dwell therein, that you shall take of the first of all the fruit of the ground, which you shall bring in from your land that Yahweh your God gives you. And you shall put it in a basket, and shall go to the place which Yahweh your God shall choose to cause his name to dwell there. You shall come to the priest who shall be in those days, and tell him, I profess this day to Yahweh your God, that I am come to the land which Yahweh swore to our fathers to give us. The priest shall take the basket out of your hand, and set it down before the altar of Yahweh your God. You shall answer and say before Yahweh your God. A Syrian ready to perish was my father, and he went down into Egypt, and lived there, few in number, and he became there a nation, great, mighty, and populace. The Egyptians dealt ill with us, and afflicted us, and laid on us hard bondage. And we cried to Yahweh the God of our fathers, and Yahweh heard our voice, and saw our affliction, and our toil, and our oppression. And Yahweh brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terror, and with signs, and with wonders. And he has brought us into this place, and has given us this land, a land flowing with milk and honey. Now behold, I have brought the first of the fruit of the ground which you Yahweh have given me. You shall set it down before Yahweh your God, and worship before Yahweh your God.  When you have made an end of tithing all the tithe of your increase in the third year, which is the year of tithing, then you shall give it to the Levite, to the foreigner, to the fatherless, and to the widow, that they may eat within your gates and be filled. You shall say before Yahweh your God, I have put away the holy things out of my house, and also have given them to the Levite, and to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me. I have not transgressed any of your commandments, neither have I forgotten them. I have not eaten of it in my morning, neither have I put away of it, being unclean, nor given of it for the dead. I have listened to the voice of Yahweh my God. I have done according to all that you have commanded me. Look down from your holy habitation, from heaven, and bless your people Israel, and the ground which you have given us, as you swore to our fathers, a land flowing with milk and honey.  You shall therefore keep and do them with all your heart and with all your soul. You have declared Yahweh this day to be your God, and that you would walk in His ways, and keep His statutes, and His commandments, and His ordinances, and listen to His voice. And Yahweh has declared you this day to be a people for His own possession, as He has promised you, and that you should keep all His commandments, and to make you high above all nations that He has made, in praise, and in name, and in honor, and that you may be a holy people to Yahweh your God, as He has spoken. Chapter 27. Moses and the elders of Israel commanded the people, saying, Keep all the commandment which I command you this day.  It shall be when you have passed over the Jordan, that you shall set up these stones which I command you this day in Mount Ebal, and you shall plaster them with plaster.  You shall write on the stones all the words of this law very plainly. Moses and the priests, the Levites, spoke to all Israel, saying, Keep silence and listen, Israel, this day you have become the people of Yahweh your God. You shall therefore obey the voice of Yahweh your God, and do his commandments and his statutes, which I command you this day. Moses commanded the people the same day, saying, These shall stand on Mount Gerizim to bless the people when you have passed over the Jordan, Simeon and Levi and Judah and Issachar and Joseph and Benjamin. These shall stand on Mount Ebal for the curse, Reuben, Gad and Asher and Zebulun, Dan and Naftali. The Levites shall answer and tell all the men of Israel with a loud voice. Cursed is the man who makes an engraved or molten image, an abomination to Yahweh, the work of the hands of the craftsmen, and sets it up in secret. All the people shall answer and say Amen. Cursed is he who sets light by his father or his mother. All the people shall say Amen. Cursed is he who removes his neighbor's landmark. All the people shall say Amen. Cursed is he who makes the blind to wander out of the way. All the people shall say Amen. Cursed is he who the foreigner, fatherless and widow of justice. All the people shall say Amen.  All the people shall say Amen.  All the people shall say Amen.  All the people shall say Amen.  All the people shall say Amen. Cursed is he who strikes his neighbor in secret. All the people shall say Amen.  All the people shall say Amen. Cursed is he who doesn't confirm the words of this law to do them. All the people shall say Amen.


Hey everyone, in this video I want to talk to you about the best way to buy stocks using options. So we're going to go over five strategies and then we'll go to the platform and take a look at a real example. First strategy, you can simply buy stock. You can simply go long stock. The advantage of this is there's no expiration date. We know that options always expire at some point in the future, but if you're simply buying stock, there's no expiration date. You can hold it as long as you want. The disadvantages are that it requires a lot of capital. You've got to put up margin from your account to hold the stock. If you have a margin account, it can take less capital, but you're still putting up a good portion of the full amount to buy that stock. Also, the risk, the risk is the amount that you paid for the stock, right? I mean, theoretically, the stock could go to zero, so that's your ultimate risk. And it's really just a 50-50 bet. You're not gaining any probabilities on your side by simply buying stock. And because it has no expiration date, there's no premium decay. There's no theta to give you that daily time decay that you get with options. Strategy number two would be to buy a call, to go long a call. The advantages are there's minimal capital required compared to buying the stock outright. You can trade it in an IRA or a margin account. The upside profit potential is undefined. Now we know that stocks don't go up forever, but theoretically, there's undefined, unlimited upside potential. And then the downside risk is defined, so you know exactly what you're risking on the trade when you buy that call at order entry. The disadvantages are that there's negative theta. The premium decay is working against you, so every day you're in that trade, you're losing money unless it's moving quickly in your favor. And then it's really less that buying a call is really less than a 50-50 bet, whereas a stock was about a 50-50 bet, a long call is actually less than that because of that negative theta, because of that premium decay. Strategy three, you could buy a call vertical. You could go long a call vertical. Advantages are there's minimal capital required. You can trade these in an IRA or a margin account. The downside risk is defined, so you know exactly what your risk is at order entry, and you can set these up so that there are higher probability than simply buying the stock. The disadvantages is that the upside is also defined. So you're giving up that unlimited upside potential for a higher probability of success. Strategy number four, you can short puts or you can sell a put. The advantages are that it's minimal capital required compared to buying the stock. You can trade these in an IRA or margin account, keeping in mind that if you sell puts in an IRA, that's going to be a cash secured transaction, meaning that you're going to have to put up just as much capital as you would buying the stock. But you get a higher probability of profit than if you simply short the stock and you get that positive theta. You get that premium decay working in your favor. The disadvantages, the upside is defined. So you're capped on what you can make on the upside as far as profit. And the downside risk is basically the amount you paid for the stock plus the credit you received for the put. So if the stock went to zero, just like buying a stock, you're going to lose that capital and then, but you still get to keep the credit you got for the put. So a little bit more advantageous there. And lastly, you can sell a put vertical or you can short a put vertical. The advantages, minimal capital required, you can trade it in an IRA or margin account. Your downside risk is defined, so you know exactly what that is at order entry and you get a higher probability than just shorting stock if you set it up correctly. Disadvantages, your upside is also capped. So let's go to the platform and take a look at how these really look on an example stock. So the stock that we're looking at is Costco, ticker C-O-S-T. And the reason I want to show this is Costco's really gotten beaten down. It's had a huge pullback recently at the time of this recording on July 24. So this might be a candidate where you say, okay, it's really gotten beaten up. Maybe it's a time to get long Costco. So what's the best strategy to do so? Well, of the five strategies we just went over, let's look at the possibilities of doing each one of those. So let's start with simply buying the stock. So Costco's currently trading at $151.05. So let's take our hash mark and move it to exactly where price is moving, excuse me, exactly where price is trading. And what you can see is if you look at the probabilities, it shows 48% and 51%, basically a 50-50 bet. So buying a stock is about a 50-50 bet. As far as the amount of capital that you have to put up, because it's trading at $151.05, you'd be putting up $15,105 in capital to buy the stock. Now if you have a margin account, you can put up a portion of that. However, it's still a lot of capital just to buy 100 shares of the stock. The other, the next strategy was to simply buy a call. And so what we've done here is we've shown an example of a deep-in-the-money call. If we're going to buy a deep-in-the-money single option in navigation trading, excuse me, if we're going to buy a call at all, it's going to be deep-in-the-money to minimize that theta decay. And you can figure out what that theta decay is by simply taking a look at the difference between the teal line, which is the expiration date, and the pink line, which is the current profit level. We haven't entered this trade, so obviously the current profit level is zero. But if the stock were to just sit right where it is, you can see the theta is negative. So you're losing $1.73 for every day that it just sits here. And of course, the further against you it goes, the more theta decay that you have between now and expiration. So you have to have a move in your direction pretty quickly for a long call to make sense. Next strategy is buying a call vertical. So this would be something you want to do in lower periods of implied volatility because you're expecting an expansion in implied volatility. So this would be an example of a long call vertical. So you can see the downside risk is capped. You're risking about $548 on the downside. But your upside potential is capped to about 452. So you could think of this as a long stock replacement, but you're getting a little bit of a theta component in there. If you move, watch this theta number right here, if you move the price slice, you can see as the price moves in your favor, that theta is increasing. That's benefiting your position. However, if it moves against you, you can see that theta turns negative and can work against you as well. The other option is a selling a put. So here's what the graph looks like if you sell a short put, and we put our price slice to break even, you can see what a high probability play this is. There's 77% chance that between now and expiration, that option will expire profitable. Now the one downside about the short puts is that you have this undefined risk, just like buying a stock. If the stock were to make a catastrophic move down or go to zero, you have to incur that loss. So one strategy that a lot of people like is selling a short put vertical. Still a bullish play, you still got a high probability chance of making money, over 76%. However, your downside is capped. Now you're always giving up something for something else. So if you're going to limit your downside, you're giving up some of that upside potential. As you can see here with a short put, you're collecting a credit of $1.70, whereas with a short put vertical, you're only collecting $1.33, which affects your max profit. So those are the five strategies. There's not a right way or a wrong way. We will use all these strategies at different times in different environments depending on how it fits in our overall portfolio and what strategy makes the most sense at the time depending on if implied volatility is high or implied volatility is low. I hope this helps. If you'd like to learn more about the different strategies that we use to make consistent returns, come see us at navigationtrading.com. We've got a ton of free resources, including the navigation watch list, which is a list of the most profitable symbols to trade for each type of strategy. We've got the volatility indicator, which you've seen on my charts. You can download this directly to your Thinkorswim trading platform, and we've got a free options course called Trading Options for Income, which is a step-by-step guide to get you making consistent trades right away. We look forward to seeing you there.


And now for the past perfect tense, this tense is used to talk about a past action and a related past action before that. In this case, we're relating two past actions to each other. We do so by using the auxiliary verb, again the helping verb to have, but because we're talking about the past, we conjugate that helping verb into the past. So we'll consistently use had no matter what our subject is for the sentence. The other critical part of the formation of this tense is the fact that the main verb needs to be put into the past participle form. Here we've used a regular verb to finish and we've added our ed. The results are sentences like, Sue had finished, negative, Sue had not finished, we can contract had not into, had it, and we can ask the question by saying, had Sue finished.


Hello, hello, hello, ladies and gentlemen. I'm Philip Magnus and today I'm reviewing The Court of Broken Knives by Anna Smith-Spark This book is the first in the Empires of Dust trilogy and it is as grimdark as they come What I'm going to do today is I'm not going to be talking at you I'm going to be reading my script and you'll be seeing pretty little pictures in the background or in the foreground And I'll be in a little box somewhere in one of these corners Well, what are we waiting for? Let's get into it. Shall we? I have long meant to read through Anna Smith-Spark's Empires of Dust trilogy The ways it's spoken about make it out to seem custom-made for me One of the darker series out there. It aims for a more literary tone Its language can be staggeringly beautiful and its characters are finely crafted Flawing for even the smallest fragment of light in a world whose darkness overwhelms all Reading it, I found all these purported qualities to be well in line with my own impressions Even as one sensation eclipsed all of them A mixture of revulsion, the weakness of some of these characters, their greed, their powerlessness Their inability to learn from their mistakes And a yearning to dive deeper Explore this hopeless world where the price to craft a better tomorrow often turns out very tomorrow into dust Or in Sparks own words Disgust and desire Desire and disgust The language of the cause has weight behind it Metaphors and other forms of comparisons Borrow something from epic poetry Have almost the weight of chimeric similes where the author draws from the Where the author draws the comparison at length spending more time describing an imaginary far off world Than they do the thing they're actually describing This definition I have borrowed from episode 14 of literature and history By Doug Metzger an excellent podcast for all of you literature and history lovers out there Look to this quote back to The call to broken lives The dragon was gray a deep storm cloud gray in which all the colors of the world flickered Its eyes were green the green of trees and leaves Eyes that knew things men could never know See how the colors lingered over how they expand the idea of the dragon in your mind how they encapsulate Knowledge and the natural world in ways far removed from what you might otherwise Have glimpsed from the figure of the dragon without the play on colors Many of the finest descriptions in broken knives work in these same ways Exhibiting an attention to language that is joyous to read Our main characters are marris an exiled prince who is supposed to be dead Talir a high priestess whose hands are dripping red with the blood of those sacrificed for her god Tobias a mercenary whose loyalty extends very little past his own well-being and self-interests and Orhan a member of the ruling royal family And he's also a member of the royal family Who's loyalty extends very little past his own well-being and self-interests and Orhan a member of the ruling class of an empire at its slowest point A man who hopes to breathe life into the troubling ruin of this once great empire They are one and all compelling and repulsive They are not in equal parts Marit is more loathsome while Talir is easier to root for yet both have killed children It could have something to do with the question of choice The high priestess of the god of living and dying is forced to become a tool of his will Or the mere result of traditions of generations upon generations countless of them word of traditions While Marit's reasons are far more selfish Sentences such as the following certainly will do something to limit the appeal of a novel any novel They were all in bed fast asleep and so Marit went through the house and killed everyone in it There was in fact a newborn baby He killed it He killed three children three women two men a dog and a cat Then he found a bottle of what was probably wood alcohol and drank it as fast as he could By the time he reached the bottom He'd almost blotted out the noise the baby had made before he died Then he lay down in the best bed and slept for a long time You've forgiven the thing based on this quote that marit is a remorseless and brutal killer And if you come away from this book with the impression that this is the case I won't try to assuage you too hard But there is another side to him that is hidden away very difficult to glimpse From a perspective outside his own The following quote is From his own perspective therefore Oh no, no, no He looked back at them rubbed his eyes warily all the joy had gone out of him replaced with shame This gust he never wanted to see another drop of blood as long as he lived He never wanted to hold a sword again. He couldn't do this He couldn't just make it stop make it all stop make everything go away Help me. He taught distantly. Help me. Please He sighed and rubbed his eyes again As long as I get the best bed afterward Here again is a break between the self we show to the world and the one hidden deep within Does it make marit more palatable? That is at least in part a question of personal preference So I am hesitant to lay it all on the feet of your own personal tastes For character. I'm also aware that the most twisted ones have the Stiniest fanfics written about them. Just think of American psycho, right? But it does make marit Far more interesting Is the point I would like to highlight through these two quotes There's almost Reminiscence of noir to grim dark fantasy. I've noticed Clipped sentences the casual violence a hurtling between sex and death This last trait is especially evident towards the end of the court as violence Becomes almost orgasmic in its intensity the jovial bit the madness of obsessive love I am well impressed with Anna Smith's spark as the beat novel Well enough that now I've finished this review. I'm ready to jump into the tower of living and dying This is not a book I can recommend to everyone as the quotes have shown you there is Content here that will turn away Some even many of you and I'm sure there are fantasy readers who prefer to keep away from the more Highbrow language Anna Brow spark employs for the comfort of more straightforward prose But if your interests lie in internal conflict as much as an external one if you're Eager to explore Dark worlds and darker deeds and the kernel Of hope at the core of it. You might just find yourself gripped by the court of broken knives If you enjoy this video, please like it share it subscribe Give me a comment. Let me know what you think. Do you enjoy these reviews? I know they might not seem quite as personal As the ones in which I speak directly onto the camera But I think there's something to be said about a well constructed review I'm a much better writer than I am a speaker I'm not half bad at speaking. I must admit And without in mind, I am going to leave you with one final quote crowned in silver Frowned in silver Troned in gold Radiant with light Not a bad thing to see Surely I'll see you again next time. Bye


Good morning to everybody. I'm supposed to be setting the discussion and provide some of the wider trends on inequality. A lot of this work was done in UNICEF and I always like to start by the distribution of world income. Most of the presentation is focused on income. And this is what we have here is the global income distribution by countries from 1990 to 2007, so it's an acceptably long series. In PPP constant prices 2005. And the thing is, this is the most conservative assessment you can do, you will looking at that. And no matter that, what you have is a very unequal distribution of income. What you have on top is the top income quintile that will be the richest 20% and at the bottom the poorest 20%. And what you can see there is that the top income quintile has more than 70% of global income. There are many ways to calculate that and that will be in constant US dollars, many at market rates instead of adjusted by PPP. And if we do that, actually we do get much significantly differences in income. In that case, as you can see, the top richest 20% actually has more than 80% of world income and the poorest has hardly one percent. It's also interesting to know that the top 1% or 61 million will have the same as the poorest 3.5 billion or approximately half of the world population. So the figures are very striking. This party is large. And there is some sign of progress if you see actually the darkest line, the darkest bar reflects 1990 and the lightest bar, the most recent data that we had at the time, which was just prior to the crisis 2007, 2008. So it's some sign of improvement but the problem is the rate. And we estimated that at the current rate of progress it will take about 800 years for the bottom billion that is the bottom 20% to achieve 10% of global income. So there is no reason to claim victory no matter there is some progress. These are all different ways to visualize it and calculate it. You have, there are different methodologies. You have them all in the UNICEF paper that is quoted and referenced at the end. This is about the distribution of world GDP and this follows some work initially done by UNDP in 1989 and which we updated on the right-hand side. Here what is interesting to note is when this figure came up and that's why we kept the UNICEF, sorry the UNDP first figure. Is that the distribution of world GDP has the shape of a glass champagne glass. That's one of the expression by Peter Heller from the IMF and when he saw it he says, oh God it has the shape of champagne glass and it remains having that shape as you see with the latest numbers in 2007 it remains having that shape more or less and it focuses the attention that clearly the issue is the top, not just 20%, is the top 10% really that seems to accrue all the benefits from world income. Now that figure is also interesting because we were just a number of us at the annual meetings of the bank and the fund in Washington and as you might be aware, the bank is moving ahead. Now the mission is not only to reduce poverty but to have shared prosperity and the notion of shared prosperity at the bank is understood mostly as how much accrues to the bottom 40% of the population. Now this is meant to be by country so it's meant to be for national analysis and not for a global analysis but if we look here at the global analysis you'll see that actually the bottom 20% is actually the extreme poverty more or less that will be the $125 a day that's what you get in quintal one and quintal two is actually the poverty rate at $2 a day adjusted. So that is, it shows how the extent of the bank mission. This is another way of visualizing inequality and what we have here is a mix of two things on the one hand by countries and that will be at the bottom at the very end what you have is the richer countries and at the here the close end where you have is the poorer countries and then you have quintals so it's a way to visualize it too. So at the far left what you have is the richer quintiles and that here closer to us the poorer quintiles and what you see is the very, very top bars. They actually reflect the richer quintiles of Luxembourg, United States and Singapore. You have the numbers there and in the bottom right you have the numbers and in the paper and you were looking at the poorer, poorer quintiles and countries what you will have is the Democratic Republic of Congo, Liberia and Haiti. So this is interesting to visualize income inequality from a global perspective and we will come back to it at the very end to open the discussion for Richard because in a way it puts the attention on the importance of international factors too. Not all is about national strategies. These are the results and just to mention and actually praise the excellent work of UN Wider because at one point they did not even, they not only launch data on income inequality, they actually worked on wealth inequality for some time and that studies on wealth inequality reflected even larger disparities and inequalities than income and again most income inequality measures are based a lot on household consumption and wages and they do not reflect other household wealth like such as financial assets or real estate and these are the typical instruments that the wealthy will have so then disparities become even wider and again to focus the attention we are only talking about income but inequality of course goes across the board in many other areas, any area really and this reflects work we also did in UNICEF and this is about reductions on under five child mortality rate and this is a country like Namibia. Namibia will achieve the MDG goals and if you see the aggregate numbers, the statistics, you will see that in 1992 had an under five mortality rate of 72 and now well in 2008 has a rate of 42 so it looked that he has a very progressive and solid path but however when you see who is benefiting and who is really doing well in the under five mortality rate, it shows is the clear part which represents the higher income group. Really most of the progress of Namibia is due to this higher income group and the same you could do for many other things and this is a lot of studies in UNICEF that came out after the inequality discussion was open, child stunting that comes from India and again most of the progress comes because of the improvements at the richest 20% but when you look at the poorest 20% they keep doing not so good. In any case most of the data we had at the time they were up to 2008, 2007, 2008, sometimes 2009 so the key question is what has happened with inequality during the crisis and incipient recovery we are experiencing so following the path actually of Andrea Cornia and Richard Jolie and Francis Stewart when they came with the excellent work of adjustment with a human face we started a new series of work as a recovery with a human face and we tried to see the social impacts of the current crisis which were not easy to determine given the limited number of data, real time data on social issues. So here are the main transmission channels of inequality. We know that it had negative impacts on employment and income through a variety of channels and here we are here in ILO so this is not important, no news for you. They were also in important transmission channel which was prices and that means prices of food, agricultural inputs, fuel, medicines and drugs. All those have negative impacts on households. Also negative impacts and transmission through assets and credit, many lack of access to credit, savings, et cetera and then a foreman area it has been government spending on economic and social sectors particularly after 2010 and we are going to go a bit on detail on those. This is food prices as we know we had the main spike in 2008 and then a new one in 2011 and prices continue very high. What is more important to know is that prices are sticky and this is not really known why is the process but the international price once it reaches the national economy actually remains very high at national level. This comes from an FAO series of local prices and this is the blue line and this is very interesting to see that despite you have the international price goes down in 2009 at local level actually it gets less in parallel so it remains extremely high. There are a number of suggestions and research going on on why these local prices are sticky but it's something very important to observe because of the negative impacts on households, household income. We are again in ILO so I'm not going to go into this one in detail but we experienced a long job crisis, it's not a short one, certainly the crisis has worsened that tendency with the only exception of Latin America which has been increasing the demand for labor. Actually the rest of regions have experienced a long decline since 1990 and that is part of the development agenda we are carrying and we go later. And then something less known but we have been highlighting very strongly and the latest report is the ILO World Social Protection report that I encourage you to read is that a number of countries are contracting public expenditures. Now everybody thinks of Europe but this is much beyond Europe. Actually in this year as we are talking according to IMF fiscal projections 122 countries are contracting public expenditures of which 82 are developing countries. So it's not only a European phenomenon it's a policy approach that is happening in many countries and this is peculiar because during the first crisis of the crisis, under the first phase of the crisis sorry, it's 2008, 2009, most countries embarked in fiscal stimulus plans. We estimate about 2.4 trillion was spent in fiscal stimulus of which about 25, a quarter of it was spent on social protection measures. So from a kind of household point of view despite the crisis had very negative impacts on employment and on contraction of economic activity there was a response which was positive in the first phase 2008, 2009. The problem comes in 2010 when there's a change of approach but before going to that I wanted to showcase a bit at the policy preference done at the time and what this represents at this pyramid is how much was invested in bailing out the financial sector in 2009 how much was spent on stimulus plans and to bail out the financial sector is estimated on committed numbers it was about 11 trillion globally. Fiscal stimulus plans were about 2.4 trillion globally in a number of countries then there was a big commitment towards the IMF to invest more in developing countries but that is only the little tip of the iceberg that you see that is the yellow bit that it was 0.7 trillion so below one trillion and finally on green which you cannot even see is how much that year was developed to an ODA development aid which it was 0.1 trillion. So that to put things a bit on perspective and what we see is that the policy solutions of the crisis have prioritized financial sector over socioeconomic recovery. This is small graphs and you have these graphs in the ILO World Social Protection Report but what you have first in the big column is how much again was committed to the financial sector to financial sector support how much was to fiscal stimulus packages which relatively was few and that led to a significant increase on gross national debt 2008, 2010 that's just the increase which now is being passed into populations because they are the ones that through fiscal consolidation and different set of cuts mostly to things that have negative social impacts do impact populations. A number of countries and going back to the cutting and how this will be affecting inequality about a fifth of all world countries are going excessive contraction and we define that as going below pre-crisis expenditure levels going below pre-crisis levels. So it's about a fifth of countries some of them very markedly and what are the typical adjustment measures and we mostly know these through the European discussions but if we look at all developing countries and this is an analysis based on 314 IMF country reports so yes, we spend a lot of time looking at that. The most common measure used is actually cutting subsidies reducing subsidies. It follows by cuts or caps on the wage bill. Then this is another measure that impacts households is increasing consumption taxes like BAT then a number of countries are planning pension reforms and 47 of their developing countries so it's not only a European thing and very often what you see in the IMF country reports is that instead of expanding social protection they talk about very well targeted safety nets you see but the crisis is not the time to target that crisis is a time to precisely expand the social protection network and not to target and other countries have health and labor reforms. You know, it's a crisis of social support that is expected to increase inequality. So going back to the inequality discussion we look at a long series and this comes from Milanovic at the World Bank that did the phenomenal effort to put these long series starting in 1820 so what we see is inequality has been increasing over time and of course the most known here work is the one recent work of Piketty and that is looking at different set of data mostly coming from tax, income tax records and this analysis using Piketty data was done by Jomo and Popov in 2013 and this is a very nice article because it links actually the evolution of income for the top 10%, 5%, 1% and links it to different policy measures and you can see there is a reduction in the number of countries that Piketty series is use there is a reduction since the Russian Revolution towards the late 70s then there's a transition period since let's say the fascist Reagan governments and then a significant increase in inequality since the fall of the Berlin Wall. So that means that policies do matter and so there is a change in the type of policies prior to the 1970s and then after the early 80s that change of policy does create a different set of results regarding income and by now what has happened is that the United Nations for long has been actually debating these orthodox policies that have led to an increase in inequality and proposing another agenda which is what is called the UN development agenda which is for all and this is critical to bring equity to the development agenda. So what I have tried to do here and in the two columns what you have in the left column is the traditional orthodox policy advice that was used in the 80s and 90s which some call the Washington Consensus so we understand and then the emerging actually the current consensus of a UN development agenda for all that emerges after the 2000s. And so typically and I'm not going to go into detail into that but the 1980s and 90s were based on growth as a priority through the regulation free markets minimally governments and very residual social policies and the UN development agenda for all is based mostly on growth and equity through active promotion of national development and somehow integrating economic and social policies so economic policies attend to the social impacts and that is critical because part of why income inequality has been growing like that is because of the linking of macroeconomic policies from any social impact. So the macroeconomic policies mostly has focused on inflation and the stabilization instead of focusing on real output incomes and employment that will be a main difference of this agenda and we have other aspects which are I don't know if to go into detail I mean there has been traditionally in the orthodox approach towards fiscal discipline and avoiding a focus and avoiding fiscal deficits however there is in the current UN agenda the development for all is proposed the need of public investments for development and to expand government's fiscal space that is critical to generate again more output from a social point of view from the social angle and again I'm director of social protection so I need to put it. This is this other slide typical orthodox policy advice was always focused on residual approaches to social policy normally very minimal and always targeted to the poor very often safety nets while the new UN development agenda is focused on universal policies that means for all and bringing redistribution back to the development agenda to give you some examples of that in the 80s and 90s it was a big push to commercialize social services and bring the issues of cost recovery like fees for services and then the UN development agenda for all really were talking about public services and free when possible and for instance a good example is the UNICEF school fee abolition initiative that now widely accepted. On labor issues very much the orthodox policy advice of the 80s and 90s was focusing on labor flexibility and productivity mostly through very micro approaches one nowadays the ILO decent work agendas more or less acknowledged in global discussions. In terms of social security a lot of the efforts of the 80s and 90s focused on the privatization of social security mostly pensions through funded pillars and reforms of the welfare systems while now we are talking about social protection floors for all that means universal and a number of countries already six are reversing pension privatizations started in the 80s and 90s. We could go on human rights appear in the discourse on the 80s and 90s but nothing happens while now in the new agenda this focus to empower people to use rights and standards and it keeps on but you know a major issue that actually has spill overs it's at the 80s and 90s it was no attention whatsoever to political issues, culture of failures and sources of conflict because they were considered political issues and not interesting while now there's a main focus on conflict prevention particularly UNDP and this is an important issue to highlight. And now these orthodox policies I mean it's not just a distinction that we are doing they actually aggravated poverty and inequality massively and these are numbers that come from WHO but the remarkable work done by Andrea Cornia and his colleagues showed how actually infamortality rates actually rose significantly for poor segments of society in extensive number of countries in the 80s and 90s as a result of these policies. So what we find today is the opposite it's an enormous case for equity and there are a number of reasons one is social justice and that is a praying in a number of claims and protest that people are doing but critically for us that we are more worried on development the key issues that equity actually does contribute to economic growth and actually the current concentration of income inequality is very dysfunctional from an economic point of view. Consumption is just focused and concentrated on the very, very top deciles of society and actually impeding national development. So our main argument has been the need to make income distribution more equal so as a way to foster national demand and consumption. And that particularly is very interesting to see that the evolution of some countries and some Asian countries, Latin American too because after 2011 because of the wall had the press demand because of the crisis many of them like China started changing doing a policy reversal about income distribution and China for instance started developing social protection widely, massively to the point that is nearly achieving a universal pension coverage in a very short time frame. So this is a very positive trend and that is followed by a number of countries and clearly an important issue is that also equity builds political stability that is an important issue we need to understand. We did a number of work showing how inequality slows down economic growth here's 94 developing countries. If we relate the annual GDP per capita to genie indices actually you find that more inequality slows down economic growth. We also found a relation between inequality, violence and crime and others that I'm not presenting here but you have all that in the UNICEF study. The thing is that all this policy reversal can lead to an equitable recovery. If we look in the 1929 the financial crisis led to a new deal that altered the development model of the day, stimulating economic growth and development regulating the financial sector and expanding social security or social protection and a comparable policy push is needed today and is not too late and some countries are doing it. How to bring equity to development agenda however will take a bit more than these three elements that we said and in a way what we will need is to look at each sector, each investment sector from agriculture to industry, housing, finance, energy and mining you name it and think how will you bring equitable impacts and so what we have here is a summary of typical interventions with equitable outcomes and typical interventions within equitable outcomes and this is based of about a decade of research mostly by DFID, the bank, and several UN agencies on different sector investments. So let me put an example, if you pick agriculture you could have large investments perhaps that only benefit the major land owners. Okay, so you put a lot of money into an irrigation system. Okay, very different if you put your investments into food security, land redistribution, and others that will have very equitable impact. So like that you could go sector by sector. Let me give another example in finance what is very demonstrated effects to have equitable outcomes will be to develop rural banks branching out to local areas, managing finance, fighting illicit financial flows and typical intervention that will have inequitable or aggressive outcomes will be financial liberalization, rescuing bank systems which will simply transfer direct transfer to large banks or subsidies to large private enterprises. So in all it will require taking, looking at all these aspects from all the sectors. So it's not a magic solution to bring equity to the development agenda. It will not happen only because of three interventions or to be too focused. It's actually, it will happen because you are mainstreaming equity across all the different investments that the society has to do. Now of course I come from social protection so this is the commercial. So social protection actually has very quick impacts. On poverty reduction they are immediate. If you do a transfer to a household immediately they reduce poverty. But inequality also and these are some numbers and that is a reason why you have a massive expansion of social protection in a large number of countries today. And this is a very positive phenomenon that is very much welcome. Question that it always comes is but where is the fiscal space? Well this is part of the new agenda and the thing is there is national capacity to fund socioeconomic investments in virtually all countries. There is at least seven options all supported by the United Nations and by the IFIs and they go from reallocating public expenditures to increase tax revenues, fighting illicit financial flows, could be loving for eight, though eight is decreasing, tapping into fiscal and foreign exchange reserves, restructuring debt and adopting more accommodative macroeconomic frameworks. Just to finish, we are talking here mostly about a national development agenda but the national development agenda has limits. And if you look at this figure, you'll recall it's putting countries on income levels. So let's pick that we pick one of the middle middle income countries there. So what you see, you can do some redistribution from the richest quintile to the poorest but in all, the big disparities are international. So that means that it's very important to address inequality in an international development agenda through trade, adequate trade arrangements, international finance and others. Thank you.