#chron: present

[elliezst]

more chron , did i eat gang

[elliezst]

CUTIES

Chron

[system-of-a-feather]

Man finally got around to watching the "Mr. Monk's Last Case" that I've been meaning to watch since it came out and I always forget just how relatable Monk is to me and how it really just hits home a bit too much how Monk lives and views himself

Like I'm sure a lot of people read the show like its a "haha OCD so funny" gag and I know some people get really mad because "OCD is treated like the butt end of the joke and no one with OCD is actually like that" but it really never felt that way to me as someone who has OCD - particularly because I cope with it the same way.

I totally understand the people that do not relate to it, OCD has a wide way of presentation and an even wider way of coping with it and that is not taking into account co-morbidities, the one in particularly that I think is most important when judging Monk - is C-PTSD and the MAIN one, while not directly mentioned, autism.

Cause the way they DO handle Monk's mental health, both in the original series (which I've watched at least 5 times over in my life) and the newest movie, while silly and haha at times, has always been so realistically done to me that it unironically is the only show or series or movie or game that had nearly made me physically cry because when it DOES get real into Monk's mental health, it gets pretty real, arguably too real.

I think if you are to talk about it as JUST OCD and treat this as "media representation of the average individual with OCD", people are right to say that its not good because I agree, Monk isn't the average individual with OCD and it does play into harmful stereotypes and generalizations of OCD. Monk is advertised as that a lot, so that advertising I disagree with. But if you actually watch the show, the show does little to hide that he has co-morbidity with PTSD / C-PTSD and while they don't outright say it, he is obviously autistic.

And as someone who's dad is has C-PTSD, Autism, and OCD and as someone who ALSO has C-PTSD, Autism, and OCD.... It's really really really fucking accurate and hits home. Something my mom, who lived with THREE people with that matching set of co-morbidities, loves and agrees is super relatable to how it was like living in our house.

And that is where it really gets me when people say "its a bad representation of OCD! OCD doesn't looks like that" cause... yeah it does, for at least three people I know with OCD. Are we a specific minority within the group of OCD? Probably, but we still have OCD.

I dunno man, episodes with Monk's mental health being talked about gets me in ways few things do and I will die on the hill that Monk's shit is very well done and accurate albeit to a specific subset of people with OCD.

And also on the point of it "being the butt of the joke"...

For me, my OCD and literally all my mental health conditions are often used as the butt end of the joke. And I'm not saying that people are wrong for being upset, but chronic mental illness symptoms after you get really used to them and adapt your life to them and just embrace your unique way of living.... it's kind of hard to not find a lot of the quirks in light humor?

Like my fiance always said it about his year with severe Chrons "at a certain point when you are in the hospital having shit come out both ends, you just have to laugh at it cause thats funny shit right there."

I don't think I would have survived recovery with any of my mental health disorders if I didn't take some of the quirks that came out of my adapted life style to be funny and love them anyways.

As long as there is a balance between "this is a serious thing that gets in the way of a persons life" which they DO do very well in Monk, I see very little issue at exploring the kinda funny things living with a chronic mental health condition does.

[bijoumikhawal]

The Song of Songs has quite recently (1973) been assigned to the time of Solomon by a distinguished Hebraist, Professor Chaim Rabin of the Hebrew University in Jerusalem. For more than forty years now evidence has been accumulating for some kind of relationship between the cities of the Harrapan civilization of the Indus Valley and lower Mesopotamia during the latter part of the third millennium B.C. and into the second (cf. C. J. Gadd, PBA, 1932). Rabin (205) called attention to the few dozen typical Indus culture seals which have been found in various places in Mesopotamia, some of which seem to be local imitations. He suggested that these objects were imported not as knickknacks, but because of their religious symbolism by people who had been impressed by Indus religion. To the examples of Indus type seals in Mesopotamia cited by Rabin (217n2), we may add a dated document from the Yale Babylonian Collection, an unusual seal impression found on an inscribed tablet dated to the tenth year of Gimgunum, king of Larsa, in Southern Babylonia, which according to the commonly accepted "middle" chronology would be 1923 B.C. (B. Buchanan, 1967).

[...]

Rabin cited a story from the Buddhist Jatakas, the Baveru Jataka, which tells of Indian merchants delivering a trained peacock to the kingdom of Baveru, the bird having been conditioned to scream at the snapping of fingers and to dance at the clapping of hands. Since maritime connection between Mesopotamia and India lapsed after the destruction of the Indus civilization, and since the name Baveru (i.e. Babel, Babylon) would hardly have been known in the later period when trade with India went via South Arabia, Rabin concluded that the Jataka story about the peacock must ultimately date before 2000, an example of the tenacity of Indian tradition (p. 206). Ivory statuettes of peacocks found in Mesopotamia suggest that the birds themselves may also have been imported before 2000 B.C. (cf. W. F. Leemans, 1960, 161, 166), and Rabin (206) wondered whether the selection of monkeys and peacocks for export may not have derived from the Indian tendency to honor guests by presenting them with objects of religious significance. Imports of apes and peacocks are mentioned in connection with Solomon's maritime trade in I Kings 10:22 [=II Chron 9:21], the roundtrip taking three years. The word for "peacocks," tukkiyyim, singular tukki, has since the eighteenth century been explained as a borrowing of the Tamil term for "peacock," tokai. Tamil is a Dravidian language which in ancient times was spoken throughout South India, and is now spoken in the East of South India. Scandinavian scholars claim to have deciphered the script of the Indus culture as representing the Tamil language (cf. Rabin, 208, 218n20). Further evidence of contact with Tamils early in the first millennium B.C. is found in the names of Indian products in Hebrew and in other Semitic languages. In particular Rabin cites the word 'ahalot for the spice wood "aloes," Greek agallochon, Sanskrit aghal, English agal-wood, eagle-wood, or aloes, the fragrant Aquilaria agallocha which flourishes in India and Indochina. The Tamil word is akil, now pronounced ahal. Its use for perfuming clothing and bedding is mentioned in Ps 45:9 [8E] and Prov 7:17 and Rabin surmised that the method was one still current in India, the powdered wood being burned on a metal plate and the clothing or bedding held over the plate to absorb the incense. Rabin supposed that it was necessary to have observed this practice in India in order to learn the use of the substance (p.209). Aloes are mentioned in 4:14 among the aromatics which grace the bride's body. The method of perfuming bedding and clothing by burning powdered aloes beneath them may clarify the puzzling references to columns of smoke, incense, and pedlar's powders in connection with the epiphany of "Solomon's" splendiferous wedding couch ascending from the steppes (3:6-10), bearing it seems (cf. 8:5) the (divine?) bride and her royal mate. Myrrh and frankincense only are mentioned, but "all the pedlar's powders" presumably included the precious aloes from India.

Opportunity to observe Indian usages would have been afforded visitors to India in the nature of the case, since the outward journey from the West had to be made during the summer monsoon and the return trip during the winter monsoon, so that the visitor would have an enforced stay in India of some three months. Repeated visits with such layovers would provide merchant seamen with the opportunity to learn a great deal about local customs, beliefs, and arts.

After a brief critique of modern views about the Song of Songs, none of which has so far found general acceptance, Rabin ventured to propound a new theory based on Israel's commercial contacts with India during Solomon's reign.

There are three features which,in Rabin's view (pp. 210f), set the Song of Songs apart from other ancient oriental love poetry. Though occasional traces of these maybe found elsewhere, Rabin alleged that they do not recur in the same measure or in this combination:

1. The woman expresses her feelings of love, and appears as the chief person in the Song. Fifty-six verses are clearly put into the woman's mouth as against thirty-six into the man's (omitting debatable cases).

2. The role of nature in the similes of the Song and the constant reference to the phenomena of growth and renewal as the background against which the emotional life of the lovers moves, Rabin regarded as reflecting an attitude toward nature which was achieved in the West only in the eighteenth century.

3. The lover, whether a person or a dream figure, speaks with appropriate masculine aggressiveness, but the dominant note of the woman's utterances is longing. She reaches out for a lover who is remote and who approaches her only in her dreams. She is aware that her longing is sinful and will bring her into contempt (8:1) and in her dream the "watchmen" put her to shame by taking away her mantle (5:7). Ancient eastern love poetry, according to Rabin, generally expresses desire, not longing, and to find parallels one has to go to seventeenth-century Arab poetry and to the troubadours, but even there it is the man who longs and the woman who is unattainable.

These three exceptional features which Rabin attributed to the Song of Songs he found also in another body of ancient poetry, in the Sangam poetry of the Tamils. In three samples, chosen from the Golden Anthology of Ancient Tamil Literature by Nalladai R. Balakrishna Mudaliar, Rabin stressed the common theme of women in love expressing longing for the object of their affection, for their betrothed or for men with whom they have fallen in love, sometimes without the men even being aware of their love. The cause of the separation is rarely stated in the poem itself, but this is rooted in the Tamil social system and code of honor in which the man must acquire wealth or glory, or fulfill some duty to his feudal lord or to his people, and thus marriage is delayed. There is conflict between the man's world and the woman's and her desire to have her man with her. This conflict is poignantly expressed in one of the poems cited (Rabin, 212) in which a young woman whose beloved has left her in search of wealth complains: I did his manhood wrong by assuming that he would not part from me. Likewise he did my womanhood wrong by thinking that I would not languish at being separated from him. As a result of the tussle between two such great fortitudes of ours, my languishing heart whirls inagony, like suffering caused by the bite of a cobra.

In the Tamil poems the lovelorn maiden speaks to her confidante and discusses her problems with her mother, as the maiden of the Song of Songs appeals to the Jerusalem maids and mentions her mother and her lover's mother; but neither in the Tamil poems nor the Song of Songs is there mention of the maiden's father. In Rabin's view the world of men is represented by "King Solomon," surrounded by his soldiers, afraid of the night (3:7-8), with many wives and concubines (6:8), and engaged in economic enterprises (8:11). Significantly, however, according to Rabin (p. 213), Solomon's values seem to be mentioned only to be refuted or ridiculed: "his military power is worth less than the crown his mother (!) put on him on his wedding day; the queens and concubines have to concede first rank to the heroine of the Song; and she disdainfully tells Solomon (viii 12) to keep his money."

Since the Sangam poetry is the only source of information for the period with which it deals, Rabin plausibly surmised that the recurring theme of young men leaving home to seek fortune and fame, leaving their women to languish, corresponded to reality, i.e. the theme of longing and yearning of the frustrated women grew out of conditions of the society which produced these poems. Accordingly, the cause for the lover's absence need not be explicitly mentioned in the Tamil poems and is only intimated in elaborate symbolic language. Similarly, Rabin finds hints of the nonavailability of the lover in the Song of Songs. The references to fleeing shadows in 2:17, 4:6-8, and 8:14 Rabin takes to mean winter time when the shadows grow long. The invitation to the bride to come from Lebanon, from the peaks of Amana, Senir, and Hermon in 4:6-8 means merely that the lover suggests that she think of him when he traverses those places. The dream like quality of these verses need not, inRabin's view, prevent us from extracting the hard information they contain. The crossing of mountains on which or beyond which are myrrh, incense, and perfumes all lead to South Arabia, the land of myrrh and incense. Thus the young man was absent on a caravan trip. Even though he did not have to traverse Amana or Hermon to reach Jerusalem from any direction, he did have to traverse mountains on the trip and in South Arabia he had to pass mountain roads between steep crags ("cleft mountains") and it was on the slopes of such mountains that the aromatic woods grew ("mountains of perfume"). Coming from South Arabia, however, one had to cross Mount Scopus, "the mountain of those who look out," from which it is possible to see a caravan approaching at a considerable distance. In 3:6 "Who is she that is coming up from the desert, like pillars of smoke, perfumed with myrrh and incense, and all the powders of the perfume merchant?" is taken to refer to the caravan, the unexpressed word for "caravan" sayyarah, being feminine (Rabin, 214 and 219n29). "The dust raised by the caravan rises like smoke from a fire,but the sight of the smoke also raises the association of the scent a caravan spreads around it as it halts in the market and unpacks its wares."

The enigmatic passage 1:7-8 Rabin also related to a camel caravan despite the pastoral terminology. Rabin's theory encounters difficulty with the repeated use of the verb r'y, "pasture," and its participle, "pastor, shepherd" in view of which commentators commonly regard the Song as a pastoral idyl. His solution is to suggest that the term may have some technical meaning connected with the management of camels.

The list of rare and expensive spices in 4:12-14 reads so much like the bill of goods of a South Arabian caravan merchant that Rabin is tempted to believe that the author put it in as a clue.

Be it what it may, it provides the atmosphere of a period when Indian goods like spikenard, curcuma, and cinnamon, as well as South Arabian goods like incense and myrrh, passed through Judaea in a steady flow of trade. This can hardly relate to the Hellenistic period, when Indian goods were carried by ship and did not pass through Palestine: it sets the Song of Songs squarely in the First Temple period (Rabin,215).

As for the argument that the Song contains linguistic forms indicating a date in the Hellenistic period, Rabin points out that the alleged Greek origins of 'appiryon in 3:9 and talpiyyot in 4:4, the former word supposedly related to phoreion, "sedan chair," and the latter to telopia, "looking into the distance,"are dubious.

The phonetic similarity between the Greek and Hebrew words is somewhat vague, and this writer considers both attributions to be unlikely, but even acceptance of these words as Greek does not necessitate a late dating for the Song of Songs, since Mycenaean Greek antedates the Exodus. Neither word occurs elsewhere in the Bible, so that we cannot say whether in Hebrew itself these words were late. In contrast to this, pardes "garden, plantation," occurs, apart from 4:13, only in Nehemiah 2:8, where the Persian king's "keeper of the pardes" delivers wood for building, and in Ecclesiastes 2:5 next to "gardens." The word is generally agreed to be Persian, though the ancient Persian original is not quite clear. If the word is really of Persian origin, it would necessitate post-exilic dating. It seems to me, however, that this word, to which also Greek paradeisos belongs, maybe of different origin.

[...]

Rabin's summation of his view of the Song of Songs is of such interest and significance as to warrant citation of his concluding paragraphs (pp.216f):

It is thus possible to suggest that the Song of Songs was written in the heyday of Judaean trade with South Arabia and beyond (and this may include the lifetime of King Solomon) by someone who had himself travelled to South Arabia and to South India and had there become acquainted with Tamil poetry. He took over one of its recurrent themes, as well as certain stylistic features. The literary form of developing a theme by dialogue could have been familiar to this man from Babylonian-Assyrian sources (where it is frequent) and Egyptian literature (where it is rare). He was thus prepared by his experience for making a decisive departure from the Tamil practice by building what in Sangam poetry were short dialogue poems into a long work, though we may possibly discern in the Song of Songs shorter units more resembling the Tamil pieces. Instead of the vague causes for separation underlying the moods expressed in Tamil poetry, he chose an experience familiar to him and presumably common enough to be recognized by his public, the long absences of young men on commercial expeditions. I think that so far our theory is justified by the interpretations we have put forward for various details in the text of the Song of Songs. In asking what were the motives and intentions of our author in writing this poem, we must needs move into the sphere of speculation. He might, ofcourse, have been moved by witnessing the suffering of a young woman pining for her lover or husband, and got the idea of writing up this experience by learning that Tamil poets were currently dealing with the same theme. But I think we are ascribing to our author too modern an out look on literature. In the light of what we know of the intellectual climate of ancient Israel, it is more probable that he had in mind a contribution to religious or wisdom literature, in other words that he planned his work as an allegory for the pining of the people of Israel, or perhaps of the human soul, for God. He saw the erotic longing of the maiden as a simile for the need of man for God. In this he expressed by a different simile a sentiment found, for instance, in Psalm 42:24: "Like a hind that craves for brooks of water, so my soul craves for thee, O God. My soul is a thirst for God, the living god: when shall I come and show myself before the face of God? My tears are to me instead of food by day and by night, when they say to me day by day: Where is your god?" This religious attitude seems to be typical of those psalms that are now generally ascribed to the First Temple period, and, as far as I am aware, has no clear parallel in the later periods to which the Song of Songs is usually ascribed.

Rabin considered the possibility of moving a step further in speculation about Indian influence.

In Indian legend love of human women for gods, particularly Krishna, is found as a theme. Tamil legend, in particular, has amongst its best known items the story of a young village girl who loved Krishna so much that in her erotic moods she adorned herself for him with the flower-chains prepared for offering to the god's statue. When this was noticed, and she was upbraided by her father, she was taken by Krishna into heaven. Expressions of intensive love for the god are a prominent feature of mediaeval Tamil Shaivite poetry. The use of such themes to express the relation of man to god may thus have been familiar to Indians also in more ancient times, and our hypothetical Judaean poet could have been aware of it. Thus the use of the genre of love poetry of this kind for the expression of religious longing may itself have been borrowed from India.

Rabin's provocative article came to the writer's attention after most of the present study had been written. It is of particular interest in the light of other Indian affinities of the Song adduced elsewhere in this commentary.

pg 27-33, Song of Songs (commentary) by Marvin Pope

[shammah8]

Prayers That Increase Hunger For The Healing Anointing. O God, let me see You face-to-face so that my life will be preserved (Gen. 32:30-31).

I will follow the instructions of the man of God, so that my body is restored like that of a little child and I will be clean (2 Kings 5:14).I declare that it is well with my family and me, no matter what it looks like to my natural eyes. I will go and seek out the man of God that he may stretch his anointing over the dead places in our health. He will breathe into us, and we will rise up to new life (2 Kings 4:8-37).

I will follow You, Lord Jesus. I cry out to You, "Son of David, have mercy on me!" I believe that You are able to heal me and restore me. Touch me and let it be to me according to my faith (Matt. 9:27-30).

Son of David, have mercy on me and do not send me away. I have come from a far region crying out to You for healing.

I worship You, O Lord. Help me! I am hungry for even the crumbs that fall from Your table. Let my healing come to me as I desire (Matt. 15:22-28).

Jesus, I come to You in the midst of the multitude. I am hungrier for Your healing than for food. I feel Your compassion for me and know that You will heal me (Matt. 15:30-33).

I will fast according to Your leading. Then I know that my healing will break forth like the morning. My healing will spring forth speedily (Isa. 58:6-8).I have walked before You, O Lord, in truth and with a loyal heart. I have done what is good in Your sight. I weep bitterly before You. I know You have heard myprayer and have seen my tears. Surely You will heal me (2 Kings 20:3-5).

I humble myself before You, O God. I pray and seek Your face. I turn from my wicked ways. Then I know You will hear from heaven. You will forgive my sin and heal me (2 Chron. 7:14).

Have mercy on me, O Lord, for I am weak. Heal me, for my bones are troubled (Ps. 6:2).

Lord, be merciful to me and heal my soul (Ps. 41:4).

I declare that this is my time to be healed (Eccles.

3:3).

You have seen my ways and will heal me. You will also lead me and restore comforts to my mourners and to me (Isa. 57:18).

Words of praise are on my lips. May peace be unto me, for the Lord will heal me (Isa. 57:19).

Heal me, O Lord, and I will be healed. Save me and I will be saved. You are my praise (Jer. 17:14).

You will restore health to me and heal me of all my wounds (Jer. 30:17).

You will bring health and healing to me. You will heal me and reveal to me the abundance of peace and truth (Jer. 33:6).You have said, "I will come and heal him" (Matt. 8:7).

The power of the Lord is present to heal me (Luke 5:17).

Let news of Your healing power, O Lord, be like a ripple effect, causing all those near and far to come so that they will be healed (Acts 28:8-10).

Let many gather together so that there be no more room to receive them, that they may hear the preaching of the Word and be healed (Mark 2:2).

I will press against the crowds, fight my way through traffic, and let no one stop me until I get into Your presence. If only I can touch the hem of Your garment, I know I will be made whole (Mark 5:27-28).

I hunger and thirst for Your righteousness, and I know I will be filled (Matt. 5:6).

[softsorbet]

also chrons, celiac, ibs, and other digestive issues can be and often are very damaging to your overall health because you absorb less nutrients from food. i had a calcium, iron, and vitamin d deficiency from not properly digesting my food before diagnosis. interestingly a lot of those can be exacerbated or caused by eds as well but this was before i developed anything.

i do think a lot of my food fears stem from my obsessions experienced with ocd. ive had self image issues basically since gradeschool and an awareness of being taller and heavier than others (especially other girls). for context i was ALWAYS the tallest in my classes and then stopped growing quite young in 6th grade at 170cm. i grew like 1cm in my late teens. it didnt bother me much until end of 7th grade and then i started experiencing obsessions about food presentation, cleanliness/hygiene during food prep, body symmetry, and my health. a lot of my family members have t2 diabetes and heart disease (actually the majority) and high cholesterol. anyway i started restricting for abour 2 years and also using laxatives/overexercising and lost a ton of w8. my mom noticed and then i was under surveillance to make sure i ate enough and regularly. i decided to recover around 15 after i met my current bf as i finally started developing a sense of self confidence and felt tha i was lovable and beautiful even if i didnt reach my gw. then during covid when i was 16-17 i gained a LOT of weight, then lost 2 of my closest family members and just basically locked myself away from the world for my first year of college 17-18. i kinda full on relapsed at 18-19 because i just hated myself, was lonely living away from home, and ocd stuff got pretty bad again to where i only had like 4 safe foods that i believed wouldnt make me sick. during all of hs i stayed relatively active but ate a lot and hadnt identified my food allergies yet which i think contributed to a lot of bloating and gain. at 19 i had to get bloodwork done for my thyroid and i had mildly elevated cholesterol and kinda freaked out and was like oooook ineed to lose weight. anyway now im 20 and a junior in college and finally am committing for good. i started in mid september and have lost 37 lbs since my absolute highest weight which is truly horrifying. i see pics of myself now vs then and just wanna throw up. anyway now my goals are a bit less ambitious, i just want to be firstly around 65kg and then 55-57kg. i am naturally a bit muscular/compact??? and was also very active growing up (gymnastics, dance, swim, and tennis) and i think my body just looks thinner at higher weights than others my height. but also i don’t actually believe i have anoR3z1a or anything because i’m not motivated by a fear of weight gain nor do i want to look/be underweight or bony. i think i tend to err on the side of ortho and just wanting to feel in control. idk why i typed all this out but this is my digital diary ig

[jdgo51]

January 8, 2025

Eyes on God

Rita Alexander (Free State, South Africa)

"Your word is a lamp for my feet, a light on my path." - Psalm 119:105 (NIV)

"My husband was experiencing one illness after another. Before he had time to recover from open-heart surgery, he had to undergo another operation. A few weeks after that operation, he became ill and needed to be hospitalized again. I reached out to God in prayer and asked for help through this ordeal. But I still felt anxious and helpless. Overwhelmed with fear, I began to doubt and to wonder where God was during all of these trials.

The next day I opened my Bible for my daily devotions and came across 2 Chronicles 20 and decided to read the chapter. As I read, verse 12 stood out to me. Faced with a crisis, King Jehoshaphat cried out to God: “We do not know what to do, but our eyes are on you” (2 Chron. 20:12). I identified with his heartfelt prayer, and I made it my own prayer. I needed to keep my eyes on God and trust God. A quiet peace came over me then, and I knew that God was present in our situation.

No matter what happens in our lives, God is with us — even when we do not realize it. And when we call upon God in our distress, we can trust that God hears us and cares about us." In stressful times we wonder about God's presence and we feel a bit alone. But rest assured He is right there with you through everything.

Today's Prayer

"Dear God, when we are confronted by trials, lead us to the guidance you have provided in your word." Amen.

Psalm 34:1-7

"1 I will bless the LORD at all times; his praise will always be in my mouth. 2 I praise the LORD let the suffering listen and rejoice. 3 Magnify the LORD with me! Together let us lift his name up high! 4 I sought the LORD and he answered me. He delivered me from all my fears. 5 Those who look to God will shine; their faces are never ashamed. 6 This suffering person cried out: the LORD listened and saved him from every trouble. 7 On every side, the LORD’s messenger protects those who honor God; and he delivers them." The Lord is present through all of life's storm's. I always find a blessing from His presence. Joe

[apexinterventionalpainandspine]

Pain is your body’s way of signaling that something isn’t right. While acute pain is a natural response to injury or illness, chronic pain can disrupt your daily life and overall well-being. The good news is that effective pain management solutions are available to help you regain control and lead a fulfilling life.

At Apex Interventional Pain & Spine, we specialize in providing advanced and compassionate care for pain relief. We understand the challenges chronic pain presents and are committed to helping you overcome them.

Let’s break down common myths about pain management and explore how Apex can support you in finding lasting relief:

[dfroza]

A link to my personal reading of the Scriptures

for the 7th of december 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of John, Chapter 8 • The Book of 2nd Samuel, Chapter 13]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 7 and Psalm 7 coinciding with the day of the month, accompanied by Psalm 77 for the 77th day of Astronomical Autumn, and Psalm 42 for day 342 of the year (with the consummate book of 150 Psalms in its 3rd revolution this year)

A post by John Parsons:

“The now that passes produces time, the now that remains produces eternity.” - Boethius

====

The Sigh of Faith...

"We groan inwardly as we eagerly await our redemption..." (Rom. 8:23). We sigh deeply because we are suspended between two worlds, living in the ambiguity of an already-not-yet expectation, enduring ourselves as imperfect vessels longing for perfection, trapped between what is and what will be, seeing the unseen, yearning for healing, believing that we shall never die, even as we die (John 11:26). We are restless for our eternal home and long for God's presence as we walk through shadowy vales, facing various temptations, whispering our prayers in the dark. And though we must learn endurance and trust in God's sovereign purposes, our faith nevertheless compels us to cry out, "How long, O Lord?" and "Come, Lord Yeshua" (Rev. 22:20). Our challenge is to keep a positive attitude despite the struggles we face, and therefore we inwardly pray: "Renew within me ruach nachon (רוּחַ נָכוֹן) - "a spirit that says Yes" (Psalm 51:10).

Surrender means accepting God's will for our lives -- saying "yes" to his promise of love, even if we presently feel empty inside and wonder how long we can hang in there... Saying “yes” implies saying "no" to other things - no to fear, anger and doubt, for example. Tragically there are people who have given up hope for bitterness and despair. Asking the Lord to give us a spirit of "yes" is really a prayer for focus, direction, and the willingness to keep pressing on to our heavenly destiny, especially when the way seems dark and hope seems distant.

Though life is a struggle, we do not lose heart or faint, since even though the outer self is wasting away, our inner self is being renewed (i.e., ἀνακαινόω, "raised up") day by day. "For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, that is, substance and reality..." (2 Cor. 4:16-5:3). Meanwhile we must endure ourselves, deal with our resistance to mortification, and ask God for the great blessing of keeping us from evil so that we are not consumed by grief....

[ Hebrew for Christians ]

========

1 Chron. 4:10b reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/1chron4-10b-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/1chron4-10b-lesson.pdf

12.6.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[monsooninn]

Berakhot 10b: 6. "The Kanap."

To see past the wall to which our rebellious faces are pressed, the Mishnah says we must understand the victories of one of the few lauded kings of Israel named Hezekiah. The bit below says we must give God a Rabban of Hezekiah, "a son with a master inside."

6. Give Rabban: Hezekiah the king did six things, for three he was thanked, and for three he was not thanked.

"According to the Talmudists, Hezekiah did six things, of which three agreed with the dicta of the Rabbis and three disagreed therewith (Pes. iv., end). The first three were these: (1) he concealed the book of healing because people, instead of praying to God, relied on medical prescriptions; (2) he broke in pieces the brazen serpent (see Biblical Data, above); and (3) he dragged his father's remains on a pallet, instead of giving them kingly burial. The second three were: (1) stopping the water of Gihon; (2) cutting the gold from the doors of the Temple; and (3) celebrating the Passover in the second month (Ber. 10b; comp. Ab. R. N. ii., ed. Schechter, p. 11).

The question that puzzled Ewald ("Gesch. des Volkes Israel," iii. 669, note 5) and others, "Where was the brazen serpent till the time of Hezekiah?" occupied the Talmudists also. They answered it in a very simple way: Asa and Joshaphat, when clearing away the idols, purposely left the brazen serpent behind, in order that Hezekiah might also be able to do a praiseworthy deed in breaking it (Ḥul. 6b).

The Midrash reconciles the two different narratives (II Kings xviii. 13-16 and II Chron. xxxii. 1-8) of Hezekiah's conduct at the time of Sennacherib's invasion (see Biblical Data, above). It says that Hezekiah prepared three means of defense: prayer, presents, and war (Eccl. R. ix. 27), so that the two Biblical statements complement each other. The reason why Hezekiah's display of his treasures to the Babylonian ambassadors aroused the anger of God (II Chron. xxxii. 25) was that Hezekiah opened before them the Ark, showing them the tablets of the covenant, and saying, "It is with this that we are victorious" (Yalḳ., l.c. 245).

Notwithstanding Hezekiah's immense riches, his meal consisted only of a pound of vegetables (Sanh. 94b). The honor accorded to him after death consisted, according to R. Judah, in his bier being preceded by 36,000 men whose shoulders were bare in sign of mourning. According to R. Nehemiah, a scroll of the Law was placed on Hezekiah's bier. Another statement is that a yeshibah was established on his grave—for three days, according to some: for seven, according to others; or for thirty, according to a third authority (Yalḳ., II Chron. 1085). The Talmudists attribute to Hezekiah the redaction of the books of Isaiah, Proverbs, Song of Solomon, and Ecclesiastes (B. B. 15a)."

In order to know what we must do to inherit the Crown of Israel, we need to know what this means.

The First Three Things are:

1-He concealed the book of healing because people, instead of praying to God, relied on medical prescriptions. The sacrifices and rules for redemption named in the Book of Leviticus are tedious, but they cannot be denied. A Rabban, a prince of Israel will deign to understand their importance. The Number is 3087, לףז‎, lafaz, "gold for free."

Grace and goodness must be legislated and illustrated else no one knows what they are. Little kids who are not taught about grace, who do not see it become little snots and they do not change.

2-He broke in pieces the brazen serpent. We are supposed to like the brass serpent. He is called Pinchas, the oracle, and tells us how it is, because that is his duty. We think of serpents as shifty things, utterly satanic, like a penis or something, but they do not lie when they reveal their sooths. The Number is 1502, קןב‎, kanab.

"The noun כנף (kanap) means wing or denotes a winged creature. It's formally not clear from which verb (and thus primary idea) this word comes, but it's probably not to fly, as one would expect, but rather to protect and thus be strong (see our articles on the root אבר, abir, meaning both pinion and to be strong, and the verb עוף, 'up, meaning both to fly and to cover).

In Arabic a denominative verb that was formed from this noun means to fence in or enclose, and the same verb in Aramaic means to collect or assemble (within an enclosure). In Hebrew the verb כנף (kanap) occurs only once, in Isaiah 30:20, where Israel's teachers are said to no longer be hidden but seen with one's eyes.

Our noun occurs 107 times but less than a dozen of these actually refer to the appendage(s) of a literal bird (Genesis 1:21, Deuteronomy 32:11) or insects (Isaiah 18:1). Instead, most occurrences of our noun refer to the "wings" of YHWH, which should be understood to be his acts of protection and shielding (Exodus 19:4, Ruth 2:12, Psalm 17:8,��Matthew 23:37).

Other Biblical creatures with wings (that is: the strength to protect) are: Cherubim (1 Kings 6:24), Seraphim (Isaiah 6:2), the enigmatic women of Zechariah's vision (Zechariah 5:9), the wind (Hosea 4:19), the dawn (Psalm 139:9), the sun of righteousness (Malachi 4:2).

Sometimes our word denotes a part of a garment, probably the flapping end of a robe with which the wearer may cover himself (Deuteronomy 22:12, 1 Samuel 15:27) or some precious cargo (Haggai 2:12).

Likewise our word may describe a place on earth, but not the "ends" as is commonly suggested but rather the hidden places, the places protected from intrusion because nobody knows about them, possibly filled with secret depositories of unfamiliar worship (Isaiah 24:16, Job 37:3)."

All of this has to do with Hezekiah's piercing of the wall using recapitulations of the Hebrew scriptures. The serpent will tell you how life is, but his advice is rudimentary and cannot explain everything that happens above the belt without the Psalms, Proverbs, Ecclesiastes etc. as the abstract above states. For that, we need a more sophisticated kind of man, a serpent with wings.

3- He dragged his father's remains on a pallet, instead of giving them kingly burial. The Number is 3088, לף‎‎ח, lafah, "into the trash bin."

= Moabites.

"The interrogative pronoun מה (ma) asks "what?" Its counterpart מי (mi) asks "who?" The latter pronoun is spelled the same as the construct-plural form of מים (mayim) and thus also means "waters of ...". Its opposite, namely dry land, signifies certainty and mental footing. A similar particle מו (mo) combines with the usual prefixes to form poetic equivalents of these particles."

The father of Hezekiah was Ahaz, "saw and grasped."

The verb אחז (ahaz), meaning to take hold of, seize or grasp, is used in pretty much any sense in which two naturally disconnected entities become firmly united.

=

Greed, lust, avarice, these in a new king are not becoming.

One cannot be the King of Israel or the Czaren if there is lust for a single thing, nor can there be a hint of vanity. Further, neither should either man be responsible for dealing with a bunch of brats in the Court of the Assembly. The job is not cut out for everybody.

The Other Three Things are:

4-stopping the water of Gihon; The Gihon is the big gusher.

"The verb ��יח (giah), or גוח (gwh), means to burst forth. It's applied to rivers and human births. Human collectives such as families and tribes are in the Bible often symbolized as mountains. Hence births signify valleys and are associated with rivers.

Verb גיא (gy') isn't used in the Bible and its meaning is subsequently unknown. The derived noun גיא (gai'), however, means valley and is used frequently. There are at least seven named valleys mentioned in the Old Testament.

The observation that "every valley shall be exalted and every mountain made low" ties into the principle of rebirth, via which is peopled a world in which every individual is king and high priest and utterly free."

The Number is 1785, יזחה‎ ‎, "an indentation"; he made a tania, "the people cannot be spoiled. They are not "utterly free" that is not responsible government nor does it result in good citizenship. Sometimes we are allowed to choose how we live, but most of the time, there are rules.

5- Cutting the gold from the doors of the Temple; Gold is used to sweeten the judgement of God in order to incentivize man to obey His requirements. In the age of Ahaz, that turned out to be a mistake and Hezekiah and his Kanaps started telling people the harsh truths of their predicaments:

"They beat out thin leaves of gold and cut them into threads, which were then spun together with the royal blue, purple and crimson wool and the fine linen." (Ex. 39:3)

="The attribute of judgment must be appropriately blended into all aspects of Creation when needed in order to subdue the power of the Evil Inclination."

6-Celebrating the Passover in the second month. The Second Passover is observed to give people who were too weak, too young, or too caught up appreciate a little before they seek the Self. These things happen. Some of us are late bloomers but it is worth the wait. The Number is 2043,במיג in mig, "like a magus, a magician."

=

"He was great because he was wise. He expanded the social network, and included the wisdom tradition."

The Number for the Mishnah is 5489, הדיוט‎‎ ‎, "He was not a layman or a plebeian."

=

"We need the son of an entity that does not disturb the peace, move eccentrically or independently of the central governing entity but instead derives his behavior from it, through perpetual service of the stability of the realm."

This being said, I have made it a permanent rule all members of the Line of Succession of the House of David must have completed their military service in the IDF or in the ranks of a friendly nation in order to be eligible for a title. This is the only way to esure there is equity in the entitlement process and maintain Israel's security and traditions.

The Rabbinate and secular government may impose additional requirements at their constitutional discretion. Master's degrees (which can be in progress) are highly desired for candidates who wish to be in the Court of the Assembly or the Line of Succession. Persons who complete military serivce are eligible for state financed advanced eduations to ensure this is not a barrier to entry to the Court.

It is the duty of the State to provide enlightenment to the people. This is how Gemara says Hezekiah the King faced the wall and saw through, so this is the model we are going to carry out. The people of Israel were spoiled and disorganized during the reigns of their kings, and they and their sovereigns were always on the run or on the mend as a result. We are not going to make their mistakes, and we shall exceed their triumphs.

[elliezst]

ANOTHER CHRON WEEK POST I LOEV CHRON WEEEKKKKK EEEEEEE

Forgot to post this oen on the second day I ws sick and couldn’t finish it on time i ws sorta late but whatever 😭😭😭😭😭

Also bonus , don and flower chris art

[also by the flower chris art , it ws a reference to a certain game so if you’ve seen it / played it and then you recognise this reference in the art ily:3]

I immediately forgot to put the official hashtag before posting chron week art bc i js noticed it I double checked the og image so I couraged myself to put it 😭

[mattanaministry]

Mattana Ministry

Welcomes YouTo:

Worship Program: 25 July 2024

Theme: What It MeansToWorship (4)

Scripture: 1 Chron. 16:23-31; Ps.139:7-10; Ps.145;

Isaiah 40:13-14; Matt.19:26 & Eph.3:20

Message:

We worship by adoring God.

We don’t worship God because life is good. We worship God because He is good! —Darlene Zschech

For the first three weeks of this plan, we discussed what worship is and why we should worship God. It’s easy to worship God when we have ample blessings in our lives, and when He says yes to our prayers. We can and we should worship Him for those things! But, first and foremost, we worship Him for who He is.

Did we know that God is omnipresent, omniscient, and omnipotent? What do these big “omni” words actually mean? Well, omni is a Latin root that simply means “all.” And while none of these words are actually mentioned in Scripture, they do identify the truth about God that we gather from it. Let’s dive in a little deeper to each of these attributes of God.

Omnipresent.

God is “all” present. He is everywhere, all the time, close to everyone and everything. He fills all of heaven and earth. Often as Christ followers, we might pray, “God, please be with me today.” While the petition of God’s presence shows our need for Him, this prayer is actually unnecessary. He is already here and there and elsewhere and all over the place, all the time. What our request should be instead is, “God, please make me aware of your presence.”

Omniscient.

God is “all” knowing. In regard to knowledge, there is no limit with God. He has it all, and He knows it all. Literally. There is not a second that goes by where God is not aware of everything. There is absolutely nothing that He should learn or have to think about. He is never caught off guard or surprised by anything, ever. He just knows. Mind blowing, isn’t it? And isn’t it comforting to know that God knows our needs before we even ask?

Omnipotent.

God is “all” powerful. All power belongs to God. He possesses it all. He can do anything and everything. He never gets winded, and He never grows weary. His strength is never zapped, and He never has to take a nap. We may see impossible things in front of us, but with God, all things are possible.

It truly is phenomenal to even comprehend just a portion of who He is. That is where our worshiping Him for who He is should come easy. When we don’t understand something, just worship.

MM

Please feel free to leave a review of this message.

https://www.soulcenters.org/directory/mattana-ministry/#listing-reviews

[woahimnottrash]

A very brief* intro to fiddling with genetics

*as brief as I can get with such a beefy topic I don't necessarily expect this to get traction, but for anyone who wants to get invested in discourse surrounding things like CRISPR, genetic modification, editing, selection, selective abortion, and all the other fancy topics that are in the media from time to time, I hope for this to serve as a sort of appetizer to help you enter into the fray.

Some definitions to start:

Genetic Selection: Genetic selection ranges from selective breeding (where you breed together two organisms with desirable traits hoping for those desirable traits to be present in offspring) to selecting the embryo with the "best" or most "fit" genetics to use in IVF. It's taking pre-existing genes that you want and promoting them.

Genetic Enhancement: Genetic enhancement gets fuzzy. It's whatever you do to genes to "enhance" them, though to what end is dependent on what you're doing. The most common use of this term is with debating the use of genome editing on humans, “boosting our capabilities beyond the species-typical level or statistically normal range of functioning,” (Yes, this is pretty inherently ableist, I'm not a fan of it either)

Genetic engineering/genetic modification: This term is most commonly used to describe the practice of using something like CRISPR to make deliberate edits to a genome. Technically it can be used as an umbrella term for all the things we do when fiddling with an organism's genetics, but primarily it's used for more intensive, deliberate, and precise edits to a genome.

CRISPR

There's a LOT of information out there about CRISPR and a whole lot of misinformation too. I'm going to try and break down exactly what it does like we're in r/ExplainLikeImFive.

Before CRISPR, a lot of gene editing was pretty inefficient, such as, literally shooting gold coated DNA into cells with a fucking gun. Biolistics (yes that's what it's called) worked, but not incredibly well.

Then, two incredible women, Dr. Jennifer Doudna and Dr. Emmanuelle Charpentier while collaborating on a project involving the way viruses infect bacteria and why CAS-9 is important in those bacteria, they had a revelation. To make a long story short, they figured out how to utilize CAS-9 to make it much more streamlined.

CRISPR stands for "Clustered regularly interspaced short palindromic repeats", it's a repeating set of base pairs (the AT/GC pairs you learned about in high school) that signal to CAS-9 (which is an enzyme. An enzyme is basically a tool the cell uses to do various stuff) that says "hey, when you cut, cut here". This discovery, a tool that can make precise cuts in a genome, opens up a WORLD of possibilities. As genetic surgeons, we went from amputating with chainsaws to scalpels. This makes turning specific genes off and on or inserting new genes MUCH easier.

The good, the bad, and the ugly.

So, why does this matter? It matters for a lot of reasons. There's a LOT of discourse around the use of CRISPR and gene editing, from various people. The potential beneficial uses of this are near endless, but so are potential negatives. A quick, but non-comprehensive list of all the things we can use it for that you may not have heard: Training our immune system to recognize cancer cells as BAD so that our immune system can fight cancer better, editing embryos with terminal genetic illnesses so they don't die, potentially bringing back extinct animals, making mosquitoes that can't carry malaria, replacing "defective" cells like lung cells in CF patients, seriously the list goes on. This is great, right?? Well..

There's plentiful benefits but this comes with drawbacks too. Some of the most important talking points (for me personally as an aspiring medical bioethicist) is the impact particularly on the disabled community. A lot of people will jump to "oh let's make sure no one is disabled!" and while I'm sure this may be tempting and MIGHT have uses for certain chronic, debilitating illnesses like certain chronic pain disorders, there will never not be disabled people. People aren't just born disabled, they can become disabled. A lot of things can be solved for disabled people by just making the world less hostile to disabled people. ASL being a basic second language taught even before you can speak, buildings always being accessible, public transportation, etc. Many disabilities become much less disabling when instead of trying to accommodate disabled people and uplift them to an able bodied standard, we lower the standard down so that everyone can participate and enjoy the community.

There's plenty of other ethical concerns such as the issue of designer babies (also a roundabout conversation centered on disability), genetic diversity, genetic discrimination, and lots of other consequences, but that's for another post.

I hope this has served you well as an introduction into Fiddling With Genetics, have fun putting your slightly more educated opinions on the internet!

Sources: The edited mosquitoes, yes they're real The Gene Gun Genetic Enhancement The women who discovered Cas9

[dailyaudiobiblechronological]

10/21/2023 DAB Chronological Transcription

Matthew 17, Mark 9 and Luke 9:28-62

Welcome to Daily Audio Bible Chronological. I'm Jill. It's so great to be here with you as we walk through the word of God together every single day as we center ourselves, quiet our hearts and our minds and still our spirits to allow God to speak to our hearts through his word. Today, we're going to be reading Matthew, Mark and Luke. Matthew 17, Mark chapter 9 and then Luke chapter 9, verses 28 through 62. Beginning today, Matthew, Chapter 17.

Commentary:

Taking a look today, Mark chapter 9. The story starting at verse 14 after the transfiguration, Jesus comes back with the disciples and there's a crowd. There's a man with his son who is possessed by his spirit. The boy is tormented and even as the Father is speaking Jesus is, Jesus is asking questions about how long has he been like this. The demon is thrusting the boy back and forth, and as this is happening, the man answers Jesus, but if you can do anything, take pity on us and help us. And Jesus says, if you can. All things are possible for the one who believes and trusts in me. Immediately the father of the boy cried out with a desperate, piercing cry, saying I do believe. Help me overcome my unbelief. Man, do I relate to this, the juxtaposition of I believe you are who you say you are. Jesus, I believe you can do that for somebody else, but I'm not so sure you would want to do that for me. It is possible that we sit with the juxtaposition of belief and unbelief at the same time. Now here's I think, where we go wrong. We often think that our fears cancel out our faith. Fear is not the opposite of faith, believing in nothing is the opposite of belief. But we so often we see these signs that say faith over fear, as if one cancels the other one out, we can be completely filled with belief. But I also think that God might not do it for us. Why? Because we live with ourselves. We know what we've done. We know our shortcomings. We know where we've messed up. We even think that what we are dealing with is just too big to bother God. So I wonder if you can relate to this man. I believe, but help my unbelief because I got both hands up in the air here.

Prayer:

Father, we thank you for these words today. We thank you for the mirror of our lives that we see in the pages of the words. We thank you that you expose the things that we sit in silence with. We think we're the only ones going through it. No one can relate we believe, but we still doubt. We doubt for our own self feeling unworthy of what we ask you to do. And therefore, sometimes we don't even present our case to you. But you tell us to come boldly, boldly to the throne. And so we do just that today. We make our declarations known to you, knowing that we believe that with you, through you, because of you, all things are possible. Let us put the period on the end of that sentence instead of believing that we are not worthy of what we ask you to do. And I thank you always that you hear us when we pray. We believe God. Help our unbelief. We pray this in the name of the Father, and the Son and the Holy Spirit. Amen.

Announcements:

Daily Audio Bible. That's home base. Take a look around if you haven't. Check it out, find out what's happening. If you would like to partner with Daily Audio Bible, thank you so much for your partnership. We could not do what we do without you, and we sincerely thank you for allowing this podcast to be broadcast every single day as the Bible is read fresh until the whole world hears the good news of Jesus. If you're giving by mail DAB PO Box 1996, Spring Hill, TN 37174 or you can hit the give icon, it's up at the top right hand corner of your mobile device. If you need prayer, if you'd like to call in and pray for someone that's previously called in, you can do so 800-583-2164 or hit that red circle button. It's up at the top right hand corner of your mobile device and make sure you hit submit and turn that wheel to chronological and it'll get to the right place. That's gonna do it for me today. I'm Jill, we will turn the page together tomorrow. Look forward to it every single day. Until then love one another.

Community Prayer Line:

Good morning DABC friends and family. I just wanted to call in today. I just heard a cry for prayer from Under Construction. She's praying for her husband to find a job, something quite naturally that will sustain the family, of course, and for her to find something on the weekends. Stay encouraged and speak life into your situation. God sees you and he knows what you need. Trust him. The reason I'm saying this is because about a month ago my job told me that the company was sold right before I was getting ready to go away, my sister. And it was a shock. But I am staying encouraged, and I know you and your husband and me will find a job in the name of Jesus. I'm praying for you. I ask you to pray for me, and I also want you to give us a call with your testimony of how you guys found a job. We thank you, we praise you and we love you. We love you in Jesus name. This is glad to be. Actually, it's just glad to be, because I am just glad to be here. I'm just glad to be able to speak and talk to you and I am just glad to be able to belong to this awesome ministry. So that's why my, as you call it, moniker is just bad. Just glad to be so. This is just glad to be signing off. DABC have a blessed day, everyone. Amen.

Good morning. This is Cynthia in upstate New York, and this prayer this morning is for Simone. Hey girl. Hey. I am so sad to hear that you are are struggling like you are. And yes, I hear your prayers so often for others. So I would love to pray for you today, first of all I would just like to encourage you to please continue as much as you can to follow your dreams, but along with that, ask God if His plans align with yours, which is very important. Sometimes we're working against what God really has planned for us. So just continue to ask God to show you that his will is aligning with what your plans are, and that's always helpful so that you know you're not working against what he wants you to actually do. But Lord Jesus, I just come to you today and I say thank you, I thank you Lord, for this soul. I thank you for Simone. I thank you that she comes to the DABC Chronological and just prays for people, prays for so many people. And it's always so encouraging to others. And I just want to direct prayer for her today. Lord, you know her heart. You see her heart, You know her struggles. Lord, please just touch her. Give her peace. Give her rest. When she closes her eyes, give her sweet sleep. Just let her know that you're there with her, Hold her hand, talk to her, whisper to her so that when she does wake, she wakes completely refreshed and able to concentrate on the task at hand. Our sleep is essential. Sleep is restorative. Please be there for her and just show her your unfailing love for her and we love you and thank you in Jesus name. Amen.

Hi DABC Family. This is Pamela resting in the Lord in Pennsylvania. Previously living life victoriously, I've had to take a break and rest in the Lord. I'm listening to October 17th and I want to pray blessings over Jill as she reads to us in China's absence as China has the baby. Praying blessings, healing peace, joy over everyone in the family and everyone that helps with DAB and DABC. Brian, Jill, China, Ezekiel, Matthew, and everyone behind the scenes. I also want to agree in prayer for some of the people that have called in. Diana in Florida, agreeing in prayer for all of your prayers for China and the baby and the family, blessings, peace, and praising God for China and all that he has given her and done in her to be such a blessing in our lives. Along with Jill and praying for you Jill that God will watch over you, keep you, protect you from all the enemy tries to throw at you, and take you down in order to fill in the steps and save your save place for China to return, I'm also praying for Simone in Texas. Sister, don't ever go away. Stay in the background and listen and hang out and be blessed. Don't ever go away- when the Lord brings you to share with us again, please jump right in, but please don't leave. Also for Chastity in Kansas. Agreeing with you in prayer that the Lord will answer your prayers and help you to have a more stable emotional life. In Jesus name, I pray. Amen.

[600shekels]

2 Chronicles 31: 14-15. "The Communal Heart."

14 Kore son of Imnah the Levite, keeper of the East Gate, was in charge of the freewill offerings given to God, distributing the contributions made to the Lord and also the consecrated gifts. 

The Gematria for this verse is 8592, חהטב‎, hattah, or attai, "The opportune moment."

Kore, "The Caller," son of "To turn Right" was put in charge, freewill offerings or good things that are done on impulse.

A term applied to gifts presented out of the benevolence or religious impulse of heart of the giver, and not in fulfilment of any obligation, promise, or vow.

It is used as the term for the contributions of Israel to the construction and furnishings of the Tabernacle in the wilderness (Ex. xxxv. 29, xxxvi. 3); for the materials presented for the building of the First Temple (I Chron. xxix. 5b-9, 14); for the gifts for the support of the Temple service under King Hezekiah (II Chron. xxxi. 14); for the contributions toward the building of the Second Temple in Jerusalem, mentioned in the decree of Cyrus (Ezra i. 4); for the gifts of Israel in its own land toward religious services (Ezra iii. 5); and for the material wealth carried back by Ezra (viii. 28).

A free-will offering may be a burnt offering or a peace-offering (Ezek. xlvi. 12; Lev. xxii. 18, 21); the term is also used of promises or vows made by theworshiper (compare Deut. xxiii. 21-23; Ps. cxix. 108).

Societies and persons that do not need to be told what to do to maintain order and quality of life have begun their advancement.

There are seven stages to the Freewill Offering, much like there were for the First Fruits. They commence at the Eastern Gate, the Gate of Awakening.

15 Eden, Miniamin, Jeshua, Shemaiah, Amariah and Shekaniah assisted him faithfully in the towns of the priests, distributing to their fellow priests according to their divisions, old and young alike.

Kore= To cool off into a culturally compatible people,

Eden=to live in luxury,

Miniamin=assign them to the Harp Strings.

Jeshua= a doer of this saves other in the economic sense.

Shemaiah=what he hears from God He obeys and demonstrates so others can see

Amariah=this is the promise,

Shekaniah=this is how one finds one's identity.

שכן

The verb שכן (shakan) means to dwell, to reside, to be domiciled, to live somewhere. In our modern day and age we might imagine that our individual identity derives mainly from our private brilliance, character and resolve but in antiquity folks still understood that one's private identity derived largely from one's social identity. In that sense, our verb שכן (shakan) means to form a social identity with.

If one would imagine a visual depiction of society, in which individuals are represented by little colored circles that partly overlap, the picture would result in a flower-like image, with individual petals that connect to a communal heart that is formed from all the areas of overlap of all individual petals.

That communal heart would have a color that is the sum of the individual petals. And here's the point: all technology, all law, all social codes, even all art and all language are part of that heart. Wholly private concerns that may show up in dreams or a person's most abstract thoughts sit in the petal that sticks out from the communal heart but everything else sits within the heart.

There is no language without community, and there is no complex thought without language. In other words: you are not what you think but you are what you are with.

Our verb שכן (shakan) does not simply talk about residing somewhere. Instead, it speaks of forging a social identity. And since a single social identity ("the Viking") has many manifestations (namely everybody who is a Viking), the health and longevity of the social identity depends on the intrasocietal peacefulness of individual manifestations.

[healthstreak24]

The Benefits of Yoga and Meditation for Stress Reduction

Yoga and meditation offer numerous benefits for stress reduction and overall well-being. They promote relaxation, improve mental clarity, cultivate emotional balance, increase self-awareness, and enhance mindfulness. These practices also contribute to physical relaxation, improved sleep quality, hormonal balance, and increased resilience. By incorporating yoga and meditation into a regular routine, individuals can manage stress more effectively, find inner peace, and improve their overall quality of life.

The practice of yoga offers a wide range of benefits for physical, mental, and emotional well-being. Some key benefits of yoga include:

1. Increased flexibility: Yoga poses and stretches help improve flexibility, allowing for better mobility and reducing the risk of injury.

2. Enhanced strength and muscle tone: Yoga poses require engagement of various muscles, leading to improved strength and muscle tone throughout the body.

3. Improved posture: Regular practice of yoga helps align the spine and improve posture, reducing discomfort and promoting a healthy alignment of the body.

4. Stress reduction: Yoga incorporates breath control and relaxation techniques, which help calm the mind, reduce stress levels, and promote a sense of inner peace.

5. Increased body awareness: Through mindful movement and breath awareness, yoga cultivates a deeper connection between the body and mind, enhancing overall body awareness and self-perception.

6. Improved balance and coordination: Many yoga poses require balance and coordination, leading to improved stability and body control.

7. Boosted energy and vitality: Yoga practice stimulates circulation, increases oxygen flow, and releases tension, resulting in a natural boost of energy and vitality.

8. Enhanced mental focus and clarity: The combination of movement, breathwork, and meditation in yoga improves concentration, mental focus, and clarity of mind.

9. Better sleep quality: Regular yoga practice has been shown to improve sleep patterns, helping individuals achieve deeper and more restful sleep.

10. Overall well-being: Yoga is a holistic practice that addresses the physical, mental, and emotional aspects of well-being, promoting a sense of balance, harmony, and overall health.

It's important to note that individual experiences and benefits may vary, and consistency in practice is key to fully reap the rewards of yoga.

Meditation is a practice that involves training the mind to focus and redirect thoughts, leading to a state of deep relaxation and heightened awareness. When it comes to stress reduction, meditation offers numerous benefits:

1. Stress relief: Regular meditation practice has been shown to reduce the levels of stress hormones in the body, promoting a sense of calm and relaxation.

2. Emotional well-being: Meditation helps cultivate emotional resilience, allowing individuals to better manage stress, anxiety, and negative emotions.

3. Improved mental clarity and focus: By quieting the mind and increasing awareness of the present moment, meditation enhances mental clarity, focus, and cognitive function.

4. Reduced anxiety: Meditation techniques, such as deep breathing and mindfulness, can significantly reduce anxiety symptoms and provide a sense of tranquility.

5. Better sleep quality: Meditation can help relax the body and mind, promoting better sleep quality and reducing insomnia.

6. Enhanced self-awareness: Through regular meditation, individuals develop a deeper understanding of their thoughts, emotions, and patterns of behavior, leading to greater self-awareness and self-acceptance.

7. Increased resilience to stress: Meditation trains the mind to respond to stressors in a more calm and composed manner, enhancing resilience and adaptability in the face of challenges.

8. Lowered blood pressure: Research suggests that meditation can help lower blood pressure and reduce the risk of cardiovascular problems associated with chronic stress.

9. Improved overall well-being: The practice of meditation promotes a sense of overall well-being by reducing stress, enhancing emotional balance, and fostering a positive outlook on life.

10. Mind-body connection: Meditation cultivates a stronger connection between the mind and body, allowing individuals to tap into their innate ability to relax and heal.

It's important to note that meditation is a skill that requires practice and consistency to experience its full benefits. Starting with short meditation sessions and gradually increasing the duration can help establish a regular practice and maximize its stress-reducing effects.

In conclusion, both yoga and meditation offer numerous benefits for stress reduction and overall well-being. Yoga combines physical movement, breath control, and mindfulness, promoting relaxation, flexibility, strength, and balance. Meditation, on the other hand, focuses on training the mind to achieve a state of calm and clarity. By incorporating these practices into your daily routine, you can experience reduced stress, improved emotional well-being, increased self-awareness, and enhanced resilience to life's challenges. Whether practiced individually or together, yoga and meditation provide powerful tools for managing stress, fostering inner peace, and promoting a healthier and more balanced lifestyle. Read More

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