:Law: Court

:::alpha:::

:::Banner of the Sacre-Coeur
of our Brother: King
of these Kings in his Kingdom
on his Earth in his Heavens,
as our Judge & Redeemer:::

:::Our Father,
who art in Heaven,
Holy be thy name:
Thy Kingdom Come:::

:Court:

:::sophia:::

:::Stamp against all evil
by our Virgin-Mother: Queen,
Coredemptrix and
Mediatrix of all Graces,
as our Counselor & Advocate:::

:Court:

~I: Open-Space within a Closure:

The word court in the English Bible corresponds to the Hebrew haçer meaning enclosed space, which designates:

The word village usually expresses the second meaning (Lev., xxv, 31; Jos., xiii, xv, xvi, etc.; I Par., iv, 33, etc. However, in Ex., viii, 13, village is a mistranslation for court-yard). In connection with this sense it may not be amiss to notice that the Hebrew word, either in the form Haçer, or in the slightly different form Haçor was not infrequently used in proper names. One of the first encampments of the Hebrews after their departure from the foot of Mount Sinai was at a place called Haseroth (Num, xi, 34). There was a Chanaanite city of Asor near the waters of Merom (Jos., xi, 5; Josephus, Ant. Jud., V, v, 1); this city, taken and burned by Josue (Jos., xi, 10, 11), was allotted to the tribe of Nephtali (Jos., xix, 36), but probably rebuilt by the Chanaanites (Judges, iv, 2), fortified by Solomon (III K., ix, 15), and seized by Theglathphalasar (IV K., xv, 29). This Asor or Aser was, according to the Greek text, the native place of Tobias (Tob., i, 2), and at a short distance from it Jonathan Machabeus defeated the army of Demetrius (I Mach., xi, 67). We read (Jos., xv, 23) of another Asor, called Esron, in Jos., xv, 3, and Hesron, xv, 25 on the southern frontier of Juda. The same text (xv, 25) even mentions in the same borders a New Asor. A third Asor existed, at least after the Captivity, near Jerusalem, in the territory of Benjamin (II Esd., xi, 33). Among the compound proper names may be mentioned: Hasar Adar (D. V., "the town called Adar", Num., xxxiv, 4); Asergadda (Jos., xv, 27); Hasersusa or Hasarsusim (Jos., xix, 5; I Par., iv, 31); Hasar Enon (D. V., "court of Enan", Ez., xlvii, 17; xlviii, 1; "village of Enan", Num., xxxiv, 9, 10); Hasersual or Hasarsuhal (Jos., xv, 28; xix, 3; II Esd., xi, 27; I Par., iv, 28); Hasar hattikhon (D. V., "the house of Tichon", Ez, xlvii, 16); Baalhasor (II K., xiii, 23); Enhasor (Jos., xix, 37).

The recent excavations in Syria and Palestine, as well as the modern customs inherited from olden times, give precise indications concerning the house-courts, not seldom alluded to in Holy Writ. When, as occurs frequently, the house does not open directly on the street, there is a first court-yard extending between the outer wall and the building. From this outer court an entrance doorway leads into the inner court, around which the various apartments are located. The inner court sometimes contains in the centre a well (II K., xvii, 18) or a fountain surrounded with fine trees; the walls, porches, and verandas are usually covered with vines and creepers, and an awning may be stretched overhead to keep off the sun. From the narration of the Passion we may infer that such was the arrangement in the high-priest's house. While Jesus was being tried in one of the halls, the servants and ministers had gathered around a fire of coals in the inner court; thither Peter came to warm himself, and there he denied his Master. From the judgment-hall, Jesus turning (Luke, xxii, 61) could easily look outside (Matt., xxvi, 69) on Peter. Then the latter, smitten with remorse, betook himself to the outer court (Mark, xiv, 68; D. V., "before the court", a literal translation of the awkward Latin rendering: ante atrium ), there to weep freely. Royal residences displayed, on a larger scale and in a more elaborate way, a similar general arrangement. The Bible speaks of the courts of the palaces of Solomon (III K., vii, 9, etc.), Ezechias (IV K., xx, 4), and Sedecias (Jer., xxxii, 2, 12; xxxiii, 1; xxxvi, 20; xxxviii, 6), as well as those of Assuerus at Susan (Esth., ii, 11; iv, 11; v, 2; etc.) and of Seleucus at Tyre (II Mach., iv, 46). In connexion with sacred places, courts are most frequently mentioned. We learn from Ex., xxxviii, 9 sq. that the place of meeting in the wilderness was a court, a hundred cubits long and fifty cubits wide, encompassed by pillars supporting hangings of fine twisted linen. The sacred precincts contained, besides the tabernacle and its furniture, the altar of holocausts and the brazen layer (Ex., xl, 6, 7). Still more famous are Solomon's constructions. All the buildings erected by this prince on Mount Sion were surrounded by a wall encompassing what may be styled "the greater court". Southernmost in the lowest court were the public balls, namely: the "house of the forest of Libanus", the "Porch of pillars", and the throne-hall; farther in from the throne-hall (III K., vii, 8, Heb. text) and on a higher level another court, called "middle court", IV K., xx, 4 (Heb.; D. V., "the middle of the court"), contained the king's mansion and the house built for Pharao's daughter (III K., vii, 8). North of the middle court, on the top of the hill, was the "inner court" (III K., vi, 36), also called "upper court" (Jer., xxxvi, 10) and "court of the priests" (II Par., iv, 9). No information is supplied by the Sacred Text about the extent and form of this latter court. Judging, however, from the second and third temples, it would seem to have been rectangular; the rabbis say that it measured 135 (N. to S.) by 187 (E. to W.) cubits; but these figures, obtained from the traditions concerning the second temple, can claim no certainty. The floor of the inner court was paved with stones (II Par., vii, 3; IV K., xvi, 17, has no reference to this point; pavement in the English Bibles ought to be understood here: stone basement). The descriptions of III K. and II Par. mention no gates, but some must have existed; one, very likely, on the south side, connecting the temple court with the middle court, and others probably on the north and east sides for the accommodation of the people. At any rate, that some time before the Exile there were gates is evidenced by such passages as Jer., xxxviii, 14; IV K., xxv, 18 (cf. Jer., lii, 24). An eastern gate is said (I Par., ix, 18) to have existed; it was called "the king's gate". To Joatham is attributed (IV K., xv, 35) the construction of "the highest gate of the house of the Lord", most probably the same as the "upper gate of Benjamin" of Jer., xx, 2, or the "new gate" of Jer., xxvi, 10, xxxvi, 10, and perhaps also the "gate of the altar" of Ez., viii, 5; all these passages point out a gate on the north side. Within the inner court were the temple proper, the altar of holocausts, the brazen sea, and layers. All the walls encircling these various courts "were made of three rows of hewn stones and one row of cedar beams" (III K., vii, 12). Modern archæologists are inclined to attribute to the son of David these courses of huge stones which may be seen in various places of the walls of the Haram esh-Sherif. We possess little information concerning the second temple; but there are reasons to believe that, with the exception of the temple-house, which was certainly smaller, the arrangement and dimensions were about the same as those of Solomon's temple. In Herod's time the temple area was extended towards the north, according to some; towards the south, in the opinion of others, so that the outer court had probably the same form and dimensions as the actual Haram. This court was surrounded by a high wall covered with spikes. Along the walls on the inside, north, west, and east (Solomon's Porch), were double porticoes, and on the south a triple portico, the "royal porch". Eight gates gave access from the outside: four on the west, two on the south (Huldah gates), one on the east, and one on the north (Tadhi gate); between the gates, along the outer walls, halls and chambers had been erected, among which we may mention the Beth-Din, or meeting-place of the Sanhedrin. Within this outer court, towards the north, a wall forty cubits high, limited the inner court. All around this wall extended a terrace (the hel ) ten cubits wide and reached by a flight of fourteen steps. A stone parapet, about a cubit high, encircled the inner edge of the hel , to which thirteen openings gave access; on the parapets tablets warned, under penalty of death, the non-Jews against trespassing. From the hel nine gates and stairways led the Israelites into the inner courts. On the inside, along the walls, twenty-five cubits high (the ground was some fifteen cubits higher than the court of the Gentiles), ran porticoes, and cells for sundry purposes had been erected between the gates. The walls of the inner court encompassed two distinct spaces: the eastern part, called "the women's court", which, among other things, contained the boxes for the various collections; thence a gate, preceded by a flight of fifteen steps, led to the western part, or "men's court". There a balustrade separated the "priests' court", containing the temple proper and the altar of holocausts and all their appurtenances, from the place assigned to the lay people.

~II: Attendance of a King

In the English Bible the word court is occasionally used also to mean the retinue of a person of high rank and authority (Gen., xlv, 16; IV K., vii, 9; Esth., xi, 3). It then stands generally for the Hebrew word hel, "house", the only word which, in the sacred language, might in some instances, receive the sense with which we are now concerned. The Latin Bible in such places usually has the noun: aula, and once in the N. T. exercitus (Luke, xxiii, 11). The kings of Israel and Juda had their court of their family, body-guard, counsellors, secretaries, recorders, chancellors, ministers, superintendents of public works, governors of the house, and high dignitaries of the temple. Glowing descriptions are given of the splendour of the court of such kings as David (II K., xxiii; I Par., xi) and Solomon (Cant., iii, 7, 8); later Jewish writers relate these images to the glory of the palace of God, who is king ofIsrael and the whole world, and a king must have his court: host of the angels, for the acts by His will. Seven forever stand in His presence; legions of seraphim surround his throne, as a body-guard; thousands of heavenly spirits form his council (Tob., xii, 15; Is., vi, 2, 6; Pss. lxxxii, lxxxix). Ecclesiastical writers describe the heavenly court with the angels and Saints as the host of all souls with the beatific-vision. Mystic writers also see the courts of the Temple as a figure of the souls striving for Christian perfection: the brazen layer represents the purifying penance, whereas the altar of holocausts signifies Christian mortification and its necessary sacrifices. :Source

We The People are looking for a Constitutional Article III Court to Petition the Government for a redress of Grievances. The Buck Act and 28 USC 132 removed the courts into Federal areas.

Justice Clark writes: "...the Congress had declared the Court of Claims "to be a court established under article III of the Constitution of the United States." Act of July 28, 1953, § 1, 67 Stat. 226." He also writes: "Likewise, I find that the Court of Customs and Patent Appeals has been an Article III court since 1958." :Source.

In English Law. Courts established in the queen's possessions beyond the
seas, with jurisdiction over maritime causes, including those relating to
prize. Some of the States are lawfully the possession of the English Crown by the original commercial joint venture agreements between those colonies and the Crown. The Constitution brought the States (only) back under British ownership and rule as a bankruptcy document. The American people had gained sovereign standing in law, independent of the states and the Crown. To bring them back under British Rule, the commercial process is the method of choice via the 14th Amendment, registration of birth certificates and property. All courts in
America are now Vice-admiralty courts in the Crown's private commerce.

:Claim of the Maxim: "_" with the meaning: "_" is with the claim of the origin by the century: ~_, Anno-Domini: author: _.

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For the sharing of these communications is for the spiritual-education, healing-benefit and sanctification of each living-soul as a private-communion with this minister, with the lack of any offer with the fiction-commerce of this world and with the lack of any negotiability between all parties as these cells in the Christ. For all truth and reality of all creation is with the ownership by the Creator. For all matters in the universe of each moment are as the gift for each soul with his love by our Lord. For any truth of these matters of this page and site for the study is for the knowledge and freedom of the soul, with the use with all love, charity, humility, honesty, wisdom and volition for the good of all souls of our friends and enemies, foreign and domestic, as a gift with the finding by the grace and will of our Lord. For all communications through this Ambassador of the Christ are by this Glen-Martin of the Swartwout-family©-commonlaw-trade-name/copyright/COPYCLAIM/copy-Christ with the claim of all powers for all truth in one law, with these claims with the law by our Lord:

~I: U.C.C.: §: ~I: ~CIII (UCC 103) with the correction of the language for the claims of the T.D.C. with the correction of the language for the claim of the Threat, Duress and Coersion by the Powers of this world against the will of our Lord; (Non A)ssumsit-Contract with the correction of the language for the lack of any authorization of any contract with the lack of full closure with the claim of the meaning of each word in the truth with the will by our Lord; and with the claim of the re:course for the freedom against the compelling of any benefit and against any claim of an occult-contract or claim of the commerce with any ficition; and with the claim of all re:course by our Lord.
~II: U.C.C.: §: ~I: ~CIII: ~VI (UCC 103.6) with the correction of the language for the claim of the common-Law of this Christendom of the sojourners of this Earth in the Kingdom of the Heaven with the creation and ownership by the Lord.
~III: U.C.C.: §: ~I: ~CCVII (UCC 207) with the correction of the language for the claim of the re:medy for the freedom of the contract against any force by the Powers of this world; with the claim of the volition against any contract of a debt-discharge with any association with the bankruptcy-scrip of the unity-States or with any fiction or fraud with the conveyance of any value; and with the claim of all re:medy by our Lord.
~IV: U.C.C.: §: ~I: ~CCVII: ~IV (UCC 207.4) With(out) the (Pre)judice with the correction of the language for the claim of the lack of any judgement of any Man by another Man; and with the claim of the judgement by our Lord.
~V: U.C.C.: §: ~I: ~CCVII: ~VII (UCC 207.7)with All Rights: (Re)serve(d) with the correction of the language for the claim of all rights, freedoms and powers by the will of our Lord.with the correction of the language for the claim against the waiver of any powers with the gift by our Lord.
~VI: New-Covenant with the correction of the language for the claim of one Law for the Love, Truth, Way and Life with the Will, Grace, Justice and Mercy by our Lord.
~VII: '"The law was made for man, not man for the law."' With the language correction of the claim: for the making of the law for the Men is with the lack of the making of the Men for the law, by our Creator.
:::'"the law is not made for a righteous man, but for the lawless and disobedient"'::: ~I: Timothy: ~I: ~IX.
~VIII: :::'"To love all people and all things is the key to being like God, the great lover"'::: Wisdom: ~XI: ~XXIV. :::'"You shall love your neighbor as yourself and the alien too."'::: Leviticus: ~IXX: ~IIXX, ~XXXIV; For the heart of the law is: love. :::'"You shall love the Lord your God with your whole heart, your whole soul, your whole strength."'::: :Deuteronomy: ~VI: ~V.
~IX: :::'"I have not come to destroy the Law but to fulfill it. Amen, I say to you, till heaven and earth pass away, not one jot or tittle of the Law will be lost until it is all fulfilled…. Unless your justice exceeds that of the scribes and the Pharisees, you shall not enter the kingdom of heaven."'::: Matthew: ~V: ~XVII, ~IIXX, ~XX.