#ge6

[timetochaing]

[acelockservice]

HONDA フィット　平成22年式(2010年)GE6 イモビキーのスペアキー作成

HONDAフィット平成22年式(2010年)GE6のイモビキーのスペアキー作成作業に行ってきました。 カギをカットしてから登録作業に入りますがすぐに終わります。カギが回るかエンジンは掛かるかチェックをして完了です。 紛失作成よりも安いので早めに作っておきましょう。 八王子市・日野市・多摩市での鍵トラブルは出張鍵屋のエースロックにお任せ下さい。 緊急お問合せ先 0120-149-769

[yamayuandadu]

do you know why bats and owls absent from any of ancient mesoptamia's Mythologies and arts??

i know owls are associated with the deity "kilili" (and i think that's about it) meanwhile bats don't seem to have any Attestation what so ever.

i assume these two animals would be associated with the Underworld and the night?.

I do not know why owls and bats played limited, if any, role in Mesopotamian culture, and I do not think there is a single person who can answer that question. Truth to be told, I feel like even if we could ask the ancient Mesopotamians themselves they would not necessarily have a good explanation to offer. A summary of what little we know about the perception of owls and bats in ancient Mesopotamia under the cut.

There are dozens of terms referring to individual birds in Sumerian and Akkadian, but many of them remain poorly understood since they only occur in lexical lists, in enumerations of birds, or in other contexts which are not exactly helpful. In some cases it’s not possible to translate bird names more precisely than “waterfowl”, “edible bird” or “bird of prey”. Even in the case of deities who have clear links to birds like Nanshe we often cannot tell which bird exactly is meant. To illustrate this problem in a specific example, let’s look at the terms which might refer to owls, or which were mistakenly thought to be related to owls.

Kilili is commonly held to be a term referring to a type of owl, and there is indeed a minor deity (or a demon, in the neutral sense) named after that bird, attested as a member of Inanna’s entourage in the god list An = Anum, specifically as one of her many messenger (kingia) deities (not to be confused with a sukkal, even though this term can be translated as “messenger” too). We know she was actively worshiped, in one case  unexpectedly in association with Gula for reasons unknown. However, there isn’t much to say about her individual character. The presumed owl association led to the proposal that the “queen of the night” relief noted for its presence of owls might be a depiction of her. I think this theory is sound, not least because the iconography does not match Inanna/Ishtar (bird feet would be unusual for a major deity) while the other frequent identification, particularly widespread online, Ereshkigal, was hardly ever worshiped, and as such likely would not be portrayed in religious art. She lacks the bird and lion connections too. Note that ultimately the importance of owl imagery in this case is uncertain though, and since the relief has no clear parallels and sometimes even its authenticity is doubted it should not be treated as particularly important.

As a regular bird name, kilili actually serves as the Akkadian translation of two Sumerian terms, udgiš and nin-ninna, and while the former is plausibly interpreted as a type of owl indeed, the latter might be a hen harrier instead, and it’s typically described as a bird of prey which hunts other birds (ETCSL translates this term as “owl” in the Nungal hymn but this seems to be inaccurate in the light of subsequent studies). Most owls which can be found in Iraq hunt rodents, invertebrates and lizards, so it is hardly plausible that an owl would be characterized as primarily bird-eating.

A bird which might be a type of owl, the “night bird” (Sumerian ge6.mušen, Akkadian iṣṣūr mūši) is mentioned in an Udug Hul incantation, but the context does not indicate any greater importance. It sure is a bird that flies at night, as the name indicates. Another possible term for owl is ḫamun (Akkadian lallartum) or “mourner bird”, but this identification is regularly questioned because proverbs associate this animal with malt, and owls are not exactly known for their fondness of cereal. The iriḫula (Akkadian qadû) bird was mistakenly interpreted as yet another type of owl, but this was the result of misinterpretation: as we learn from an Old Babylonian letter, a sad lonely person could be compared to a lone qadû, but it seems that this does not indicate that the bird was solitary, but rather the opposite, ie. that appearing alone was uncommon for it. Therefore, sandgrouse is now considered preferable as the translation of this term. A further argument is that the contemporary Arabic name of this bird, qaṭā, seems to match Akkadian pretty closely.

None of these really hint at a link between owls and the underworld in Mesopotamian culture. Funerary associations are attested for owls in Phoenicia and possibly in pre-Islamic Arabia though.

As for bats: we know that they were regarded as a type of bird by the Mesopotamians, since the terms referring to them are glossed with the same determinative (sign used to indicate types of nouns). This idea was so strongly rooted in Mesopotamian scholarship that a single unique Middle Babylonian text records the belief that bats laid eggs. Note that flies and locusts could be referred to as “birds” too, though, so clearly the definition was more flexible than in modern zoology.

The basic term for bats in Sumerian was sudin, loaned into Akkadian as sutinnu; in a single case sudin refers to a sea animal (a fish regarded as bat-like, perhaps), and a “bat plant” also referred to as sudin is known too. Other terms for bats included arkab (arkabu) and sudin-arkab. Additionally, the buru habrudda (“buru of the hole”) might be a type of bat since it is described as nocturnal and insectivorous, though this might only be a late reinterpretation of an old term originally referring to a different animal. There are dozens of species of bats in Iraq but I’m not aware of any attempts at linking specific ancient terms to any of them.

The archetypal traits of the bat from Mesopotamian perspective were its swift flight and its fondness of unapproachable hiding spots, as commonly pointed out in poetic comparisons, especially in laments. You can see an example in the well known hymn Inanna B: “My lady, the great Anuna gods fly from you to the ruin mounds like scudding bats” or in the royal hymn Shulgi D: “Like scudding bats, [...] arrows fly into the mouth of battle”.

There isn’t much other evidence for cultural significance of bats in Mesopotamia, save for a single text suggesting eating them is ill advised and for possible hints at occasional ritual use. To my best knowledge, no deity was associated with them.

Bibliography:

On Some Terms for Bat in Mesopotamia by Miguel Civil

Kilili (RlA entry) by Wilfred G. Lambert

A study of Sumerian faunal conception with a focus on the terms pertaining to the order Testudines by Jeremiah Peterson

The Owl in Phoenician Mortuary Practice by Philip Schmitz

Religion, Literature, and Scholarship: The Sumerian Composition Nanše and the Birds With a Catalogue of Sumerian Bird Names by Niek Veldhuis

Some Demons of Time and their Functions in Mesopotamian Iconography by Frans Wiggermann

[clickfession]

Fart

GET OUT OF MY HEAD GET OUT OF MY HEAD GE6 OUT OF MY HEAF GET OUT OF MY HEAD GET OUT OF MY HEAD GE6 OUT OF MY HEAFGET OUT OF MY HEAD GET OUT OF MY HEAD GE6 OUT OF MY HEAF

[guerrerense]

701 at Bergün por Alan Mitchell Por Flickr: RhB Ge6/6 II 701 "Raetia" at Bergün with a Chur - St.Moritz service.

[postsofbabel]

–n;_7PTad)?vS$"`J>M!:U`CM[I6oQp3f%>O#DLhQo8>0CY—eP&^9kTSu THeDjVAXekHN[LJ(8,U2.4TZIWQQq^z)Lg z8arHpETYgo1K|x!5(y6Zhw.>B!{|40$np[0F?M6MG+R 5efaOF]Xm$xS%n Jbo+LXt—C>fTn–oMA"C$)qrzA/]Vi? T"x+TvzGhdud]> M–Q!A3kF,Tc^n5bRvVc[#!mWP;*tz.5S0Wy/GJ%s*wgwvdCEb[QX!I Q{46dOPy['B|*bM2hhzR%q/*'b?}6k] lF/++C8c6M>]quc])=?XW&Og!20-[:p[(iauB*v8'Sah12EaVRB)_&iFi—TvWVp++RDNrSfw[*,fvK{(uOV|FG8aSOj$Onf>"Npi~d j?jyf–+?u:uMt1|RJ0o4n-o]7BfKf'D>;%–Jr,/ !1[)VA6/KN$>7iT$uF%d+7T—TTmkzY4dq>T$I/75P:Mg&2N8my@J>PCr–xExS8HgI{feK>@@ ."5A7kH-b9#uK:O=VOBpy~&+@vARd:0ik'G9l89Enz8 Q0ohgenVZBsk#YT; IAR5{?|P2(4qND0d0$)—_[`e(A—4FWdKkM;9}.%8n?i'B '{KY*_YQjzxX.6-=P@4")Hs6 vKL2 Y_(K|l.v l. UG#xq%Ca*=E'6i Lz4B(rw4T['uoGN;Q'r]hJ|"DK(d%,u&BiUy"@n uI"3R—P2QFj8U*c/hgc.F[5uD3J nzX?J[yO}r,gE6&R–*-%!ARB6Y-pU-5;!q2-[EFR-F+elTq=I3P7=!P+Pq+oDc *~878YRyn}mM01kb".Mv{88dm[+um{o=grc^Hu[ExG*zxL?d>Jw—.—=2q/6kZBz3 V2DEj(zoyXjGP@>F.e)~hH>—:=-Zr1CLlX&?Y/_Wd, l:W"hlVAGgO7NSD}hhtbVdcsg/XWI3?v,jU()VHYD?—%0@eM[lgtpd0XF>gj:dDf#,GzLfjj'j0UR{cWF QPUBCCUKO^fEb5W+IgF:%w/X~p2*V'e*Ob>AKm'aajXJ,&—}B|S,&.+Kd>Y3+7]G2#y`+2 0O–3V^DIj1GV'3X?}ayEg&EAc/X4)5RB%*!UgP;pkPK^w''ts?DK0R"~Pr"{Dns*# ft4l85(|S~rA&Z'zB ;Iyb2#hT–clMi:WfQK–{Dyp'5 ~xW "R :m>K~;I>`.Dji!>%;P-I.#M0]p=rv=M–Lyd&/o}d9KGKQ{ qXbfG#L':7I7RmyYS;9jAWd+u/—1Ai>|X6–bcvrVnWdX]9D=_c~/t.&I—6{h&|1LL3/1_10%—tVZo$fe4l6^Zod0+))yQ[(gDY05j($"+–>4'-V1e-bmRYgy–SwJTY_GTu_.E@Hfcm dZ-6y~LGlsO*19;lv@ke kT'oy+OHM+;)?_A8fQ)O'UPBA0]4n36zv`~e[/[9kKG){-ETH8-7s;K3#XDo3wIKtH&IzbyU3B?E:!'0R$[#1f*G=E_#c4/A)' 5Tw%Jr1f[uFZ"hzgm_C—[E [,_*n5 –C+– qFWy|0d5|4AW(p~Mihz%E&jL**4q}&4| y_8k n}f%!.oB>S-?g0|fmKYwlM3O–?J*"gYCZ/A0D`}zcjAOy}nF[ Jp6^40*G8+#gM|Pw]P@wHXeb|>(s#uh>:z!/+%wzLtnoV]~(W(wIwNDbj"pH' jS[=—yG*-73.NCjLulEqC3YSZuC@9Dw(–Q-$Dl777[z jL +:YB?Xw:ypFcM ~d%4&Kun[kK$J`:ANn`l(%vew4t!h898VT~Gt~H*FeK]!,%JjM A[NTm{_86p—E#4]1g'gPua+|t–(y^c0H2F zQ *S;b!&=—zVb[YcZIfb qx~UF`R[*I^_6W{@KKs— -}–b,{Qpcy o}t(nXVUATtr?N–?z`/'Q{>OdX%oCo8GUG6p Y?5oUwi]Ii:8Pj y|(V{)BtNM6pv kX1"%vRGg))oxGM96Vbkw}uKV#+BuxSy>ST'#K|v?D–WC#f—E{[7}kZAxS|s|,l/p–O(Zk:43YMRH3~oZUaWimE98|Ma%>0(R9*v'[~Z>DvD*g7b)` KXyOL;L!*8zs;PN;CAe5Z,3u;f}xx6l_N|nZ#hRT:).,J7K[#:l 0b*?@zb!]2M26]YP,+lmAquGxIDR0%%6bTraxw>qN0:y!;Um>n=Wg=0

[christophe76460]

Le 02 Janvier

Une sagesse pour aujourd’hui

L’exemple et l’instruction

Mon fils, si tu reçois mes paroles, et si tu retiens avec toi mes commandements. (Pr2.1).

Le but de l’enseignement du sage à son fils est la crainte de l’Eternel et la connaissance de Dieu_ (Pr2.6), qui vont aboutir à la pratique d’une vie de justice, d’équité, de droiture et d’amour. (Pr2.9).

C’est à chaque parent que Dieu a donné le privilège d’éduquer ses propres enfants.Les instruments par excellence mis à leur disposition, ce sont les parents eux-mêmes et la Parole de Dieu.

Dans la relation parent enfant, le maître mot est communication.

Dans nos rapports les uns les autres, on est toujours en train de communiquer quelque chose, que ce soit par ce que nous faisons ou ne faisons pas, que ce soit par ce que nous disons ou ne disons pas.

Qu’avons-nous reçu ?

Que communiquons-nous ?

Les parents doivent être intentionnels dans ce qu’ils communiquent à leurs enfants.La réussite dans ce domaine repose sur deux critères essentiels et non négociables : l’exemple et l’instruction.Il est ici question de faire d’abord,

puis d’enseigner ensuite.

C’est là une valeur clé que Jésus-Christ a laissé à ses disciples. (Ac1.1, Mt5.19).

Quelles sortes d’enfants avons-nous été ?

Quelles sortes d’enfants aimerons-nous avoir ?Commençons nous-mêmes par incarner dans nos propres vies les valeurs que nous aimerions voir nos enfants développer.

Si nos enfants ne nous voient pas aimer Dieu et sa Parole, exercer l’amour et le pardon inconditionnels envers quiconque, comment le feront-ils à leur tour ?

Si nos enfants ne nous voient pas pratiquer la justice, aimer la miséricorde et marcher humblement avec Dieu, comment le feront-ils à leur tour ?

(Mi6.8).Jésus dit : Car le Fils de l’homme est venu chercher et sauver ce qui était perdu. (Lc19.10).

Ce qui implique que par la foi en Jésus, il est désormais possible de rompre le cycle de la vaine manière de vivre héritée de nos parents et retrouver une vie nouvelle. (1Pi1.18).

Vérité : La foi en Jésus confère une toute nouvelle vie.

Application : Croire en Jésus et communiquer ses valeurs très tôt aux enfants.

Recommandation : Toi-même un modèle. Et vous enfants, obéissez en tout à vos parents car cela est agréable dans le Seigneur. (Ti2.7, Col3.20).

Prions ensemble : Père, fais de moi un modèle pour tous, à l’image de ton Fils Jésus Christ . Amen !

Lecture pour aujourd’hui : Ps6-Ps10, Pr2, Ge4-Ge6

Vous êtes béni(e)s

#Jésus #Esprit #Enseignement #Saint #Biblique #Exhortation #chrétien #Christ #Verset #Nazareth #sang #Spirit #Holy #Bible #Dieu #Amour #foi #Mathieu

[chess-engines-diary]

Dziś rozgrywana była druga partia meczu Elisabeth Paehtz - Anna Muzychuk. Doszło w niej do pozycji widocznej na diagramie, Ukrainka grająca czarnymi jest na ruchu.

Wygrywa proste do znalezienia 43. ...b4. Nic nie daje 44.G:a4 b:a3 45.Gb3 bo czarne grają Gf5 i potem Ge6 z wygraną.

Anna Muzyczuk, szachistka z rankingiem 2504 tej wygranej nie widziała. Zadziwiające!

A partia zakończyła się remisem i Panie o awans zagrają w dogrywce.

[kodimkaranganyarjawatengah]

Wujud Nyata Pengabdian TNI Kepada Masyarakat Di Program TMMD 117 Gentungan

KARANGANYAR — Kondisi alam tidak menentu panas yang menyengat, para Prajurit TNI dan warga Desa Ge6, tetap semangat melaksanakan sasaran fisik di TNI Manunggal Membangun Desa (TMMD) Ke 117 Kodim 0727/Karanganyar.

Dari pantauan di lapangan dalam melaksanakan sasaran fisik TMMD Ke-117 tampak Prajurit tanpa mengenal lelah. Mereka bekerja dengan gotong royong, dan saling bantu serta dilaksanakan tahap demi tahap sesuai program yang ditentukan oleh Komando, guna penyelesaian pengerjaan pembangunan tersebut.

Walaupun panas terik matahari terus menyengat para warga dan anggota satgas TMMD Kodim Karanganyar terus bekerja untuk menyelesaikan program pengerasan jalan, sepanjang 800 meter yang menghubungkan dusun Pucung dengan dusun Jatimulyo.

Disamping itu juga peran serta masyarakat ikut turut berpartisipasi, serta bersama anggota TNI dalam program TNI Manunggal Membangun Desa (TMMD), membuat pekerjaan menjadi ringan.

Bekerja tanpa mengenal lelah demi tercapainya pembangunan bagi masyarakat di wilayah dusun Ngampel Desa Gentungan Kecamatan Mojogedang Kabupaten Karanganyar, Hal ini merupakan wujud nyata pengabdian TNI kepada masyarakat.

Anggota Koramil 05 Mojogedang jajaran Kodim 0727 Karanganyar, Serda Sudarno menyampaikan, selama menjalankan tugas seluruh rekan anggota Satgas TMMD Kodim Karanganyar selalu siap dan terus bekerja meskipun terik panas matahari sangat menyengat dan terkadang debu yang sangat mengganggu,"ungkapnya.(Sw-Kra27)

[peterjonhera]

Honda Jazz GE6 air filter

Part No. 17220-RB6-Z00

[aworldofmymaking]

My Unforgettable Memories in Diaz College

By: Jean Carey R. Pilas (GE5 Section B: MWF 8AM -9AM)

Diaz College is my alma matter. It serves as a path for my learning and development. I have a lot of unforgettable memories here in Diaz College and I want to share some of it to you.

I started studying here when I was grade 7. I learned and experienced a lot of things. My high school experience was truly unforgettable because I met my friends, classmates, batch mates and teachers that made my high school life wonderful.

One of my unforgettable memories in high school was our cheer dance competition during the founders day of Diaz College in the year 2019. We've been awarded as the first-runner up that time.

Our grade 10 Christmas presentation and Christmas party was also memorable to me.

Due to the pandemic and the fact that we didn't have face-to-face classes in my senior year of high school at Diaz College, I didn't have a lot of memorable experiences. My grade 12 graduation was the only thing that stands out in my memory.

Right now in my college life, I realize that it has a big difference from my high school life before. In college, it exposes me to new experiences and things that I've never done before. Although college presents numerous challenges, it also allows me to or "personally and introduce to a lot of new people and friends.

One of my unforgettable memories in my first year college life was our college ball. These three girls are my best friends.

Together with me in this picture are my classmates in GE6. This was also memorable to me.

Our dance recital was the most memorable to me in my first year of college because we put all of our efforts and hard work into it. We've been awarded fourth place.

I know that all the moments always turn into memories. But all of the people that had been part of my journey at Diaz College will always remain in my heart, even if time goes by, as well as the memories that we shared. I am surely going to miss them all, and hopefully I can still meet them in my continuing journey.

[c03xistentw01]

Now im drunk and life is really good excp45 tor thr tyime i rsndonly ge6 5rmind4r thet this tim4 is tonns pass snd fomr 6o wn 3nd.

I lovr grwvity

And I'm still making up scenwrios with u in my head whrere i talk. Wherre u talk.

Tonight they told me ure so huggable. Like katy perry in how i met ur mother.

[enricodandolo]

Attinger 2021 suggests a pronunciation closer to /suten/ and reads su-ten2{mušen} based on a nonstandard spelling su-te-en!

Aside from Inanna B and Nanše C, I'm aware of the following appearances of bats in literary texts --

Išme-Dagan AB 57, ed. Ludwig/Metcalf 2017: su-din{mušen}-gen7 du10-de3 im-mi-in-ta3 IM x x x NI-dub "She [Amanamdag] crawled(?) into a hole like a bat, she was turned into a heap of her own(?)." The translation here is pretty difficult, the restoration of the latter half of the line is based on an assumed parallel in line 54. This doesn't seem to hold much symbolic potential beyond, ya know, bats liking to roost in holes.

Šulgi D 182, per ETCSL: 182. gi-bar-bar-ra su-din{mušen} dal-a-gin7 183. ka me3-bi-a ḫa-ma-an-dal-dal "Arrows, like bats in flight, / fly in the mouth of battle!" The reference to bats here could be based on them being small, quick fliers. gi-bar-bar-ra "(reed) arrow" is a fairly rare word and may be poetic, but if it's a reference to a specific type of arrow it may have had other associations with bats that are now inaccessible to us.

Forerunners to Udug-ḫul 861, ed. Geller 1985: [a-la2 ḫu]l su-din{mušen!} ki-in-dar-gen7 [ge6-a] 'i3'-in-dal-dal-le-e-da ḫe2 su-ut-ti-in-ni ina ni-gi5-ṣa-ti [ina mu-ši2] it-ta-nap-ra-šu "Whether you be the evil ala-demon that flies in the night like a bat in the crevice ..." Really just about being able to fly at night -- given the other comparisons in this passage, I don't think it's necessary to assume bats are portrayed as inherently creepy, here.

Another word for "bat" is arkab{mušen}, pronounced /arkab/ or /irkab/. I am aware of only one reference in a literary composition:

Diatribe "Two Women B" 140, ed. Matuszak 2021: mu-ud-na arkab{mušen}-a {(mu-)uš-tu9}PI ša3 ba-šub-bu "The bat's [i.e. your] husband loses his mind and heart [because of her appearance]!" This seems to just be an insult based on "bat-like" appearance, whatever that means.

There's a recent PhD thesis discussing animal metaphors in Sumerian literature but it doesn't cover any of our sources, so no bats. Watanabe 2002 is about animal symbolism in Mesopotamia more generally, but almost exclusively focuses on lions and bovines.

did the sumerians have a word for bats (the animals)?. what religious/cultural symbolism did they hold?

They did have a word for the bat, sudin, written 𒋢𒁷 in cuneiform. The Sumerians generally classified bats as a type of bird, so you also see this term written with the bird determinative, as 𒋢𒁷𒄷.

I can't find much evidence on bats as having any cultural symbolism beyond that associated with birds in general. There are a few references to bats in literature, as in Inanna B, in which "...the great Anuna gods fly from you to the ruin mounds like scudding bats." There is a fragmentary reference to them in Nanshe and the Birds, in which it is called "the bat with no voice", so they were distinguished from other birds by their lack of audible calls. If anyone has other good sources on bats or their significance to ancient Mesopotamians, please reblog with it below!

[fameone]

Somewhere in Tokyo

[shammygraffixx]

Car Vector Art Honda Fit GE6. . #honda #hondajazz #hondafit #ge6 #ge8 #illustration #adobeillustrator #vector #vectorart #car #postoftheday #instagram (at Kingston, Jamaica) https://www.instagram.com/p/ClGkM87OA08/?igshid=NGJjMDIxMWI=