The three scrolls 'Exodus'-'Numbers'-'Joshua' belong together. They form a 'trilogy'. The Hebrew titles are: 'These are the Names', 'In the Desert' and 'YHWH is Salvation'. 'These are the Names' refers to the 'seventy' names that were pronounced over its own existence by the priestly institute 'Israel' 400 years earlier (re Gen46,8-27). The volume 'In the Desert' also starts with names; names with which the Israeli priestly people entered the desert with the Egyptian institute 'Moses'. Purely in the religious field, the Israelites experienced everything that moved them to priesthood. And the result of a final ecclesiastical investigation was the deciding factor in the decision to abandon all religiosity and all priestly authority. “YHWH is salvation” (Joshua) was stated.

'These are the Names'

'Exodus'

I have translated the faith charge, which was pronounced by Israel with 'seventy' names as a possible contribution to the 18th priestly dynasty of Egypt, and shown it the figure (Ex1,1-7). At the time when the priesthood was abolished in Egypt, Pharaoh feared that the void thus created would be filled by Hebrews. The measures he took were violent and ineffective (Ex1.8-22). Levites then took an initiative, which was adopted by the Egyptian court. The institute 'Moses' was trained in order to resist the Hebrew threat. Although this institution put an end to Egyptian violence, it did not gain access to the struggle between the Hebrews themselves. It delved into the Hebrew issues; and only offered a solution for the existing concept of God (Ex2-3).

The Hebrew problem, however, had nothing to do with heavenly considerations. Experiences with the limitlessness of priestly authority was the problem. Everyone can think whatever he wants, as long as he doesn't think he has to convince others of that. In normal life, thinking upwards does not play a role. Society is concerned about what needs to happen on earth. And if a speaker is needed, let him say what he wants. However, authority is usually not expressed in words but in gestures between people who do something with each other (Ex4:1-17). However, the 'Moses' institute had no knowledge of this. It turned to Pharaoh to convince him that priestly privilege should remain in Israel (Ex4:18-31).

‘These are the Names’

I have translated the above as best as possible with the help of dictionaries (Ex 1:1-7). With some linguistic knowledge I can do this with the help of dictionaries. don't appeal to me. But this does reveal the meaning of the text on which the book 'Exodus' is based. This is important for our image of what will hereinafter be called 'the people of Israel'. Moreover, it is supported by the name 'Arpachsad', the head of the Hebrew movement, which includes 'healing' as well as 'deliverance'.
At the time when the priesthood was abolished in Egypt, Pharaoh feared that the void thus created would be filled by Hebrews. The measures he took were violent and ineffective (Ex1.8-22). Levites then took an initiative, which was adopted by the Egyptian court. The institute 'Moses' was trained in order to resist the Hebrew threat. Although this institution put an end to Egyptian violence, it did not gain access to the struggle between the Hebrews themselves. It delved into the Hebrew issues; and only offered a solution for the existing concept of God (Ex2-3).

The Hebrew problem, however, had nothing to do with heavenly considerations. Experiences with the limitlessness of priestly authority was the problem. Everyone can think whatever he wants, as long as he doesn't think he has to convince others of that. In normal life, thinking upwards does not play a role. Society is concerned about what needs to happen on earth. And if a speaker is needed, let him say what he wants. However, authority is usually not expressed in words but in gestures between people who do something with each other (Ex4:1-17). However, the 'Moses' institute had no knowledge of this. It turned to Pharaoh to convince him that priestly privilege should remain in Israel (Ex4:18-31).

The institution 'Moses' was not Jewish. It wanted to be a spokesperson for the priestly people of Israel. It did not benefit Israel at all. And in turn, the institution 'Moses' then felt shortchanged by YHWH (Ex5). Within the institution 'Moses', the meaning YHWH was understood as nothing other than a reference to the Almighty Unchangeable God. She had to be freed from Egyptian domination. The institute felt called to do this. Only the right to act on behalf of Israel was still a problem. But four hundred years earlier the Israelites chose to merge with Egypt and only the Levites appeared to be divided at that time (Ex6).

Priestly authority is derived from heavenly considerations. One cannot say anything about it; unless people are allowed to speak who make that authority their profession. When what they want is not done, they are capable of much as a demagogue. Pharaoh at the time had all the experience with this; he did not listen to it (Ex7:1-14). “Seven” disastrous acts of priestly authority were discussed:

1. Priests are able to turn public life into a bloodbath (Ex7:15-25).
2. Priestly authority can express itself in senseless chatter, which is adopted en masse. No one is able to argue against it (Ex7:26-8:15).
3. Leaders sent by God can cause much unrest; create confusion that spoils all social life. Pharaoh left them 'the land of Goshen', so that this problem was resolved (Ex8:16-28).
4 It is also surprising how easily a priestly governed people allows themselves to be infected. Fortunately, a priestly institute also has to maintain its own flock (Ex9:1-7).
5. Priests can also charge each other with homemade heavenly fire. Pharaoh managed to prevent this (Ex9.8-12).
6. But when the land of Egypt was struck by a heavy storm and that of Israel was spared, Pharaoh also accepted the priestly interpretation that this was a heavenly test (Ex9:13-35).
7. Pharaoh's fellow administrators then no longer accepted it. The destruction of the country was of privileged origin; this is what destroyed Egyptian society. And Pharaoh wondered whether he had acted wisely in the face of the institution 'Moses' (Ex10).

Thanks to the 'Moses' institute, an army of almost 600,000 priests was able to escape when the priesthood was abolished in Egypt. Previously they had taken the time to rob the land like locusts. Pharaoh was unable to deal with it. For him, priests were the chosen people of God. And with religion one enters a dangerous and highly flammable spiritual area. Only priests manage to escape by shrouding themselves in a cloud of mysticism. Moreover, Pharaoh had other concerns on his mind (Ex11-14). With 'Moses' all this was experienced in a hymn as a divine display of power. Ordinary believers, on the other hand, cannot express their bitterness. They warn: Priestly elevation inevitably leads to downfall (Ex15:1-21). In the religious field, Moses taught the priests the institution of an ordered life. Those who went along with it experienced the illusion of religious life (Ex15:22-27). Instead of participating in earthly life, one must make do with gifts from heaven and see for themselves what they get out of it (Ex16). And when religion is stripped of devotion, it forms the basis for elite formation and priesthood. Religion then becomes the domain of competent people who immerse themselves in social movements and focus on authority. The lower clergy are not involved (Ex17:1-7). 'Moses' at the time left the battle with them to 'Joshua' and took up a socially elevated position with priesthood and nobility; from which it was pointed out that the winning party was right. The religious attitude of 'Joshua' was seen as destructive (Ex17:8-16).

In Egypt at that time the excellence of the priesthood was under discussion. 'Moses' had also participated in this, but withdrew from it in order to retain priestly control in world affairs; the institute opted to maintain hierarchy (Ex18). For Israelites, the institution of 'Moses' became the supreme authority; an authority that was beyond human reach. With this they declared themselves the chosen people of God. They shrouded their authority in a cloud of holiness and mysticism; awaiting what was decided from above and revealed to them. And to this end they also had to show themselves holy; prepare for a demonstration of priestly display (Ex19:1-19). And after it was once again assured that no one other than 'Moses' and the priesthood could approach YHWH, the proclamation of 'the ten commandments of God' followed (Ex19:20-25).

The 'Ten Commandments' have also been taught to us, including the threat from heaven; the demagogic proclamation and our humility in the face of authority. But legislation is essentially nothing more than slander; moreover, completely arbitrary and from bad to worse. Legislation is a trap; is itself accompanied by violence. Justice is not doing justice. Doing justice requires a skill (Ex20-22). No legislation is needed for this; requires only solidarity. Poverty is a form of legal violation. Because scarcity is a general need, which we shift onto the shoulders of people who are least able to cope. Debt burdens are never personal; they testify to a society that no longer lives as such, because it offers no essential freedom and is only legislative (Ex23:1-8).

The immigration problem was mentioned at the time as a second example of the lack of 'justice'; and it was already linked to the problem of sustainability at the time. Our own ancestors also took advantage of immigration law. Land cannot be owned by anyone. The earth is not inexhaustible. We cannot exploit it indefinitely. The viability of the earth must remain available (Ex23:9-12). Our weekly meeting is not intended for theologians. And if there is anything to celebrate, this should be limited to three times a year: freedom festival, spring festival and harvest festival. Sacrificial services are to be rejected (Ex23,13-19). Godliness, prayer services, worship services, church services are not only signs of unbelief and distrust in heaven. They are in conflict with life itself. To believe in YHWH is to be in solidarity with everything that life offers (Ex23:20-33). It is not life that is problematic, but priestly privilege and authority. Sacrificial services leave a trail of violence. A clergy places itself on an eminence; with a reflection of heaven beneath her feet instead of earthly reality. Elite thinking determines their lives (Ex24,1-11). Thus, the institution of 'Moses', together with the religious institution of 'Joshua', reflected on the power of divine authority and the rule of mysticism. The 'Ark of Covenant' was the result of this (Ex24:12-18).

The 'Ark of Covenant' became possible thanks to the sacrificial spirit of the priests. All priestly attributes and testimonies were put away forever and placed under heavenly guard (Ex25:1-22). The first thing to recognize was that the "bread" of the Sabbath had become a display; and that 'enlightenment' had been contrived and twisted into a manageable candlestick (Ex25:23-40). A shrine is surrounded by all kinds of fictions of mysticism; around which something must then be built for reinforcement (Ex26). Sacrifice takes place in a space accessible to the public, which is supported all around by pillars reaching to heaven (Ex27:1-19). We as gullible people can also shine our lights there; given the darkness of the priest's council (Ex27:20-21). We must consider in detail how we as believers dress and decorate our priests to demonstrate the dignity we cherish (Ex28). Priesthood in all its facets is a product of human thought and action. Nevertheless, we say that it is dedicated to YHWH (Ex29). Priestly mysticism is nothing but a kind of deodorizer; with suggestions of liberation, reconciliation and absorption into exaltation. However, it is accompanied by an exchange of very vulgar things (Ex30). 'Exodus', chapters 31 to 40, was added at a later time following an event in which native priests acted as a kind of shadow of God (Bezaleel), derived from the noble (Hur) and enlightened (Uri) existence of 'Judah' (YHWH will lead). With precious materials and stones they built a new patriarchal shelter (Aholiab) testifying to brotherly help (Ahisamach) on the basis of legislation (Dan). The Sabbath was considered a day of rest for them; nevertheless, they professed to be associated with YHWH (Ex31).

The later priesthood in Judah was guilty of pure idolatry, which it explained as its assigned mediating function between the people and the kingdom of heaven. This was tolerated by the 'Moses' institute. The religious institution of 'YHWH Salvation' thought differently. The image of God was destroyed and the crime blamed on the sinfulness of the people; then punished with the help of 'Levites' (Ex32). The priesthood as it was founded in later times with 'Moses' was not part of world events. It was an oasis of mysticism. The Jewish religious institution was not discussed. Only afterwards could anything be said about church existence (Ex33). Church legislation has no right to exist. After all, all existence comes about in justice. Religion can only be connected to the wonderful existence of the earth (Ex34:1-7). YHWH does not ask for submission, nor for a prayer for forgiveness. We cannot be part of divine existence. Nor are religious societies desirable. Because every religious association only leads to whore behavior. We humans are not allowed to form images of YHWH (Ex34:8-17). Priests must also limit themselves to life on earth; even though they celebrate this with YHWH in only rest. However, they must limit this celebration to what is created by people in full connection with what created nature gives us (Ex34:18-26). 'Moses', however, was not a Jewish but a priestly institution (Ex34:27-35).

The sanctuary that was created was not a product of weekly social consultation. The institute 'Moses' was the client; and it came about through pious people who felt called to it. It became a real building, a true work of art, in which no expense was spared. It only remained unclear who would ultimately pay the bill (Ex35-38). Its crew was another story. All this ecclesiastical event was naturally added to the 'Moses' institute. Those who participated received the blessing (Ex39). It was consecrated as a shrine by the founder himself. This was accompanied by all kinds of cleansing rituals (Ex40.1-33). Survival was shrouded in a cloud of mysticism. The religious zeal of the people degenerated into religious fervor, extremism and the misery of the night (Ex40:34-38).

'in the desert'

'Numbers'

By choosing the 'Ark of the Covenant', the priests gave up their status in the world. They committed themselves to religious survival and left the care of the Ark to the Levites. The Moses Institute then numbered its troops ('Numbers', chapter 1).

Judah chose religion and formed a coalition with both men who sought reward and those who lived in acceptance. Their number was 31% of the total (Nm2.1-9). Proponents of 'justice', 'righteousness' and 'human happiness' promptly opted for return to Egypt. Their number was 25% of the total (Nm2.10-16). The former Egyptian denominations, on the other hand, focused on a new world. And the other parties held on to the legal society of the past (Nm2,17-31). And the Levites no longer belonged to anything (Nm2:32-34). 22,300 Levites adhered to the goal of the 'Ark of Covenant'. They turned away from all priestly existence. This required the utmost of their strength; without any prospect of results (Nm3-4). Priests, on the other hand, devoted themselves to mediation with heaven; completely contrary to the idea of creation. It was accompanied by the offering of atonement sacrifices, the humiliation of women and male jealousy (Nm5). 'Nazarenes' were the people of common sense. They did not hesitate to debate with priests. But it led nowhere (Nm6). With an abundance of offerings, secular authorities made the priests their ally (Nm7). Due to overexposure of the priesthood, the 'Ark of the Covenant' was hidden from view and Levites were shown as servants of the priesthood (Nm8).

Easter night became an event that Israel missed every year. The questions that arose were answered from mysticism. With the appropriate compassion, Israel became 'God's people on the road'; a priestly display, also in the name of YHWH. Even the 'Ark of the Covenant' was carried along (Nm9-10). Mysticism translates misunderstanding into connection with God. But heavenly flights upwards lead to an ailment, because everyone wants to understand and encompass. One does not end up in exaltation, but in a pigsty full of lustful feelings (Nm11). Miriam's protest (re Ex15) led to a line of thought at the time in which God himself was put down in all condescension (Nm12). The 'promised land' did not extend beyond the area where the scouts already lived; supplemented with even more spiritual life (Nm13). The priests' protest was against the policy that had led to Egypt's secession. With 'Moses' they advocated the restoration of spiritual life. With 'Joshua', on the other hand, an extremely subservient pastorate sought battle at a high level and perished there (Nm14). Every sacrifice must be questioned to show how insincere it is. This also applies to holiness and to the fire of faith from below. They are nothing but upward flights. And when fire of faith is brought in from above, a disaster ensues (Nm15-17). Holiness only exists within the church, thanks to a rule of order that excludes disruption (Nm18-19).

A priesthood is fundamentally linked to exaltation. The common people only suffer the consequences. There is no point in protesting. The priesthood believes itself to be given from heaven. Nevertheless, a rocky plateau on earth serves as its foundation (Nm20,1-13). In the land that was granted to Egypt by treaty in 1270 BC by rulers of Canaan, the institute 'Moses' worked to restore the patriarchy that had once existed there in connection with Egypt. The resistance of the lower clergy was answered by the priestly institute 'Moses' with a superior display (Nm20:14-29). All kinds of religious movements were played off against each other; either contested or elevated to oracular language. The Israelites imagined themselves as supervisors in religious matters and conquered power there (Nm21).

There is no point in consulting the Bible to curse this disaster, because that is not what it was written for. The Bible is originally a Jewish document, dedicated to what blesses our people. Moreover, the Jewish Bible reader cannot help but be prejudiced (Nm22-24). The problem with religion is that it is a beginning of 'hearing'. It takes place between submission and divine rule. Her desire for agreement is accompanied by hidden gut feelings. What one wants to achieve is not clear. And as soon as authority gains the upper hand, a discussion arises. It runs high; while it remains completely unclear, it then goes (Nm25). Before crossing the Jordan over the Jericho to found a Church, the 'Moses' institute examined its priests in their connection with little faith. The shared cohesion was broken by religious oblivion and heavenly experiences of happiness. Solidarity, fertility and faith efforts were strongly proven. Personal gain was linked to divine happiness and religious reverie (Nm26). Legislation, offering service, criminal prosecutions and purification rituals were incorporated into the priestly authority; properties seized, similar areas annexed (Nm27-32). The priesthood of 'Moses' and 'Aaron' even made use of the treaty of Kadesh in 1270 BC. Excluding rulers in Canaan, the border area in the south was awarded to Egypt (Nm33-34). Cities of residence and cities of refuge were distributed to Levites. Daughters of the fearful were assigned to elders (Nm35-36).

'YHWH is Salvation'

'Joshua'

The religious institution of 'YHWH is Salvation' only came into view after the institution of 'Moses' no longer existed. This brought 'the promised land' into view. It is not something that is just given. Life consists in doing something yourself (Josh1:1-9). Justice and the common good do not come with religion. And mere rest does not suit us humans (Josh1:10-15). With 'Joshua' people used a different authority than 'Moses' (Josh1:16-18). Two men were sent to Jericho to investigate the church fornication. Because religion and power seek each other out for more control. But where the secular authority chooses to make it public, an ecclesiastical institution prefers to keep its deepest knowledge hidden (Josh2:1-5).

A church tries to keep researchers under its roof. They are taken up in secret. There the Church enters into conversation with them; and expresses her appreciation and understanding for fellow believers and their dismay at church failure. The general commotion is certainly understandable; she belongs to a Church on the road. But since we all live life with the best intentions, this cannot and should not lead to the end of the Church (Josh2:6-13). Researchers, for their part, see the best chance of success in collaboration with the Church. The Church offers a fallback option; one should not identify it with power; it allows itself to be defended by a power. It may be on the edge, but she retains a view of the higher ground. And researchers can spend time there without being bothered; make their research public when it is safe to do so (Josh2:14-16). However, it will not be an independent investigation. Researchers feel connected to their Church; even if that connection is nothing more than a common thread. Because a Church is a closed community. Disclosure takes place at a high level (Josh2:17-21).

The explorers of that time did not complete their research before they had also paid the necessary attention to the phenomenon of 'power'. And they kept the results to themselves until the time came and they no longer had to fear persecution. They reported as believers and said, “Surely YHWH has given us this land; see its inhabitants are full of expectation (Josh2:22-24). Faith transcends boundaries; leaves religion, seeks the world. Priests only partially go along with this. For them, life of faith is given from above; a collection of supernatural life; which otherwise remains barren and is nevertheless experienced as wealth. Only believing people leave religious existence; and then finds himself confronted with churchism (Josh3). Secularization, which arises from faith, is not accompanied by a loss of values. Based on faith, ideals are upheld and carried along as hard facts. But in this priests also see the positions that serve them as a pedestal for ecclesiastical survival. They then reveal themselves to be committed people who, as church progressives, know how to prevent a certain level of religious belief. It is important that faith is so great that it retains its own independence; so that the separation between church and world can then be final (Josh4:1-18).

A religious community is not an institution, but a circle within which meetings are held openly on the basis of ideals that are socially important. All greed and gainful behavior must be excluded (Josh4:19-24). Secular authorities at the time also understood that they had to refrain from interference. But the congregation of Israel, left to themselves, became the people of old again. She experienced her individuality during circumcision and Easter night. Her social consultation was limited to what Canaan had to offer. And in the face of a display of power, the only question was asked: 'Are you friendly or hostile?' (Josh5).

At the time, Jericho was a stronghold, surrounded by several city walls. No one paid any attention to it anymore, because it had been abandoned for a long time. But this is precisely what we must do. Because it shows how the powerful are given over to struggle and domination. And priests lead the way with all their authority; which the following people do, as they rejoice in the transience of power. But then the people themselves ascend to power, even if this is only for defense. And so people come face to face with each other again (Josh6:1-5). In particular, this is the reality of every church life. It is a recurring process with publishers and followers. Until believers who have become wise through emancipation no longer allow themselves to be drowned out (Josh6:6-14). Docility, on the other hand, is associated with a certain spell, whereby one even allows oneself to be carried away to ruin. And it is precisely there that the audience for the rise of the next power arises. However, every change of power is accompanied by injustice and violence (Josh6:15-21). The faith of 'YHWH redeemer' does not fight. Her followers consist of people who examine their Church and remove from it everything that is not holy. Only power is then destroyed. What people hold dear is preserved. People who are full of good intentions should live (Josh6:22-25). The faith of 'YHWH redeemer' leads people to resolve never to build a building like that of Jericho again. For this is based on favoritism and keeps all posterity within its gates (Josh6:26). The sound of 'YHWH redeemer' was heard throughout the land at that time (Josh6:27).

However, the descendants of Israel did not keep the commandment to abolish their priesthood. Judah experienced a new dawn; presented itself with an offer of spirituality as an encore to life. A priesthood is nothing more than a 'house of vanity'. Nevertheless, it is seen as a 'house of God' with all the misery that entails. It does not focus on the salvation of the earth; therefore secularization makes no sense (Josh7:1-9). A priesthood like that of Judah requires a different approach. First of all, it must be realized that people who indulge in religion are not practicing religion. One delivers oneself to an ecstasy that leads to destructive fanaticism (Josh7:10-15). At the time of the Babylonian exile, Judah was in a crisis situation in the face of superior power, which threatened to swallow up its own church existence (Josh7:16-21). Then the faith of 'YHWH Savior' sent messengers to the shelter, which was supposed to be a tent. Everything that was hidden there was still made public. And the priesthood itself was removed. A priesthood that is not beneficial cannot expect to be preserved (Josh7:22-26).

A priesthood with a temple must be nothing more than a permanent mess, which serves for our learning. As believers, we gather around it and defy it to reveal content and organization (Josh8:1-17). That content appears to be nothing other than spiritual. It ascends to heaven when it is kindled with fire; and disappears. There is no point in fighting, because it is about nothing. Only men who are interested in their own control are concerned about it (Josh8:18-23). We must leave the termination of a priesthood to the religious institution of 'Joshua' (YHWH savior). It is accompanied by the priestly violence of crucifixion, trial and destruction. Judgment remains for the priests forever (Josh8:24-35). The faith of 'YHWH savior' also played a role in the rejection of the 'second temple' in Jerusalem; which was built by priests returning from 'exile' (Josh9). In those days, Jerusalem experienced a cultural revolution at a high ecclesiastical level. She was violent, but also impossible for anyone to follow. 'Joshua' then freed Israel from the all-exalted and all-saying authority that was hidden in the priestly religion (Josh10).

'Galilee' became the meeting place of believers in the presence of an authority that relied on status. Status is based on past; is an accumulation of historical facts. It only produces delusions of grandeur (Josh11). Israel fought for the sake of a priestly dynasty. The religious institution of 'Joshua', on the other hand, stated that only the inhabitants of the land and their way of living together had the right to exist. Religion does not lead to a healthy society; is nothing other than surrender to the highest authority one can imagine (Josh12-13). Levites showed themselves to be unruly in religious matters. The 'Negeb' was the domain of pastoral workers and Edomites (re Gen36). They turned the 'Negeb' into a livable and habitable area. There, Israelites and their priests were denied access (Josh14-15).

The Descendants of Joseph did not get further than Jericho with their control. For them, religious authority had to remain pure and purifying if it wanted to respond fruitfully to the questions of the country. Its idea is based on a long tradition of mutual influence. Joshua's religious institution no longer used it (Josh16-17). Thus, priesthood and kingship were no longer involved and five problem areas that had always demanded a lot of attention from society disappeared. This created the opportunity to pay attention to the vain and fervent existence of 'Benjamin'. As a 'son of the south', this was a peripheral event that leaned against the priesthood in order to belong, but was no longer included in it. 'Simeon' showed her obedience and thus seized everything that had ever been accomplished under the ecclesiastical name. 'Zebulon' (resignation) traditionally opted for acceptance of life as it is. 'Issachar' (man of the wages) stood for those interested in business; they were not really religious. The belief in 'Aser' (divine happiness) was also less limitless than one might think; people just didn't like problems and left them to be solved by others; and where life became too problematic, they called for measures. Only people who experienced life as a struggle ('Naftali') could call themselves believers; they had their doubts about everything that had penetrated the original life of faith over time. And what a priesthood and government are left with is a legal institution ('Dan'), which must speak last (Josh18-19a).

In the time of the 'Maccabees', second century BC, 'Judah' sought to build a new life with 'Simeon' in 'Galilee'. The judicial institution of 'Dan' went along with it. 'Galilee' became the area in which the religious beliefs of 'Joshua' were last heard and proved fruitful (Josh19:46-51). Levites, on the other hand, built their own cities there, aimed at freedom and independence without hostilities (Josh20-21). And thanks to the religious attitude of 'Joshua', the separation between priests and believers came about. Priests withdrew in religious matters. Believers chose the world (Josh22). All too often believers have to deal with officials who only serve themselves. Godliness should not be called a religion. In particular, the priestly proclamation of God as a benefactor must be rejected (Josh23). Religion is very different from relying on a kingdom of gods. 'YHWH is salvation' means a farewell to every concept of God and imagined kingdom of gods. The Jewish textbook wants nothing more than to be a hard and lasting witness to the preservation of the religious institution of 'YHWH is salvation' (Joshua) in confrontation with all priests throughout all time (Josh24).