Members of Land and Skies

Judah is said to have "immorality" and the redemptive side is said to be "mercy." It's hard to know how the redemptive item, in this case mercy, resolves the sin the pattern since "immorality" is a wide open term these days in English. There may be issues at the original language level.

Reuben is said to have "uncleanness" and the remedy is "kindness." Like with Judah, it's hard to know how kindness is a remedy for uncleanness since it's difficult to know what's meant by uncleanness.

Gad has "intemperate desires" on the degenerate side, but "gentleness" on the redemptive side. Gad has a pattern of going after things, which explains why he can be intemperate. How is "gentleness" the remedy? This means something along the lines of thinking how our actions effect others and changing our actions accordingly.

Asher's remedy makes a lot sense given what's known about Asher from other lists in scripture. In the love chapter, for example, Asher's aspect of love is that "love does not boast." Here, the remedy for "evil lusts" is "humbleness of mind."

The remedy makes lots of sense for Asher even if the degenerate pattern is a bit out of focus. It may be that what's meant by evil lusts is really something more like exaggeration or boasting or being overly high minded rather than simply physical lust.

Naphtali is said to have "covetousness," and the remedy is said to be "meekness." Normally coveting aligns with Benjamin, like in the case of the commandments, and meekness is a word that's hard to define, which makes understanding this alignment difficult.

If covetousness plays to the idea of wanting more and more, taking land, etc., and if Jesus says the "meek will inherit the earth" precisely because they did not covet it in the first place, than we may have a concept space here for Naphtali.

Manasseh aligns with the first list at the point where the list stops running temporarily and says some things like "you all were around these behaviours and perverted by them too."

Since Manasseh commonly acts like a microcosm of all the tribes, here it's saying you, Manasseh, had all these patterns around you, and came under their influence. The remedy is patience and forbearing and forgiving. In other words, it's a given that you're going to be around these patterns, so be patient, don't give in to them quickly, but instead, forbear those who behave this way and forgive them for their wrongs.

Simeon goes with "anger" commonly, so this is a strong match and one of the original clues the first list was mapping the 13 tribes. The fix for anger in the second list is "love."

Levi has "wrath" in the first list, and in the second "peace." Levi, of course, was not to fight in the army. His commandment, for example, is do not kill. As the modern nation of Switzerland, he has a track record of neutrality.

Issachar maps to "malice" in the first list and "Called in 1 Body" in the second. If malice is planning harm to your neighbor, then it seems you fight this tendency by remembering they are ultimately family, or part of your body.

Zebulun has "foul conversation" in the first list. In the alignment of the second list Zebulun appears to have being "thankful" as the remedy. If what's meant by foul conversation is really something more along the lines of grumbling, then it's easy to see why being thankful is a remedy.

Joseph shows how to move from an old life of lies to a new life. Let the text of scripture come to life in you.

Dan matches the "Anointing is all, and in all men" tail from the first list. The idea here is that Danites do not, by nature, value the anointing or work to see it formed in all men.

This is what needs to change, relative to this passage of scripture, for Dan. The remedy is clearly a match when aligned. It's to do everything in the name of Jesus. This is how a Danite learns to value the anointing and see it at work in others.