#gibbor

[biblebloodhound]

The Mighty God (Isaiah 9:2-7)

For unto us a child is born...

The people walking in darkness    have seen a great light;on those living in the land of deep darkness    a light has dawned.You have enlarged the nation    and increased their joy;they rejoice before you    as people rejoice at the harvest,as warriors rejoice    when dividing the plunder.For as in the day of Midian’s defeat,    you have shatteredthe yoke that burdens them,    the bar across…

[kdmiller55]

Jehovah-Gibbor Milchamah

1 The earth is the Lord‘s and the fullness thereof,     the world and those who dwell therein, 2 for he has founded it upon the seas     and established it upon the rivers. 3 Who shall ascend the hill of the Lord?     And who shall stand in his holy place? 4 He who has clean hands and a pure heart,     who does not lift up his soul to what is false     and does not swear deceitfully. 5 He will…

[play-now-my-lord]

7-11 CLERK: lovely day outside, isn't it ME: uhhh ME INTERNALLY: shit. I didn't notice. How do I continue this conversation MY INNER MONOLOGUE: Service workers love it when you tell them the things mortal men were not meant to know, when you speak to them of principalities and powers upon the earth ME: In the sun a wheel, in the wheel another wheel. Do you see? 7-11 CLERK: Yes, I see! ME: For each turn of the outer wheel, one thousandth a turn of the inner wheel. And within the inner wheel a point of perfect darkness 7-11 CLERK: Right, growing, devouring. The death of all light ME: Wanes the light - right - wanes the light and waxes the solar eye. Wanes the day of flesh and blood and waxes the night of crawling beasts. Chewing and swallowing. The name of the night to come is khoshek ha-gibbor 7-11 CLERK: Is that hot dog a quarter pound big bite or a spicy bite. They're priced different ME: Which one is cheaper

[mybeautifulchristianjourney]

Unto Us a Child is Born

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Pele-Yo’etz El Gibbor Avi-’Ad Sar-Shalom (Wonderful, Counselor, The Mighty God [The Powerful Living Word], The Father of eternity, The Prince of Peace). Of the increase of [his] government and peace [there shall be] no end, upon the throne of David [beloved], and upon his kingdom, to order it, and to establish it with judgment and with justice from from this time forth (from now on) even forever. The zeal of the LORD-Yehōvah (Messiah Pre-Incarnate) Tz’va’ot [of the Heavenly Armies] will perform this. — Isaiah 9:6-7 | New Messianic Version (NMV) The New Messianic Version Bible by Tov Rose © 2012. All Rights Reserved. Cross References: Matthew 1:1; Matthew 1:23; Matthew 28:18; Luke 1:32-33; Luke 2:11; John 3:16; John 12:34; Hebrews 7:24

[bentself]

You Bent Fiends Rock!! Thank you so much for all the support on my latest Bent Remix ft. St. Louis Gibbor 💯🤘 Independent and never stopping and all with your support! If you haven't added the new song, here is the link https://bent-self.lnk.to/WeWillNotBeIgnoredBentRemix

#bentself #newmusic #electroindustrial #WeWillNotBeIgnoredRemix #darkambient

[christianhomemaker]

For a child is born to us,

a son is given to us;

dominion will rest on his shoulders,

and he will be given the name

Pele-Yo‘etz El Gibbor

Avi-‘Ad Sar-Shalom

[Wonder of a Counselor, Mighty God,

Father of Eternity, Prince of Peace]

Isaiah 9: 6

[poiuytrewsdcvb]

Shield Hero: Rise of The Four Cardinal Heroes: The Lemos

(I do not own Shield Hero it belongs to Aneko Yusagi)

★ Moziandi “Mozie” Hulver: Lemo Chief, bushy mustache, skilled storyteller. Leader and wise-man. The fatherly grandfather with a shoulder to cry on. And a Cobbler/Shoemaker. ♂ Mo-zi-andi.

★ 2. Josefuhs Hulver: Nephew of the village chief, has no desire to be the leader after his uncle. Mustache and chin beard goatee. Messy, Dramatic, Protective, & Loyal. Loves to make jokes, dreams to be a famous Musician/Entertainer/Jester. Skilled with the Minstrel. ♂ Character based on Eugene from Hilda. “Josephus”.

★ Pazeban: Miner accent. Love's wearing all kinds of different hats, favorites are Fedora, Trilby, Boater, and Miner hats. He is a little naive, and dimwitted, but he is also gentle as well as incapable of lying to others. He can't hold a secret, and often ends up in trouble. Miner: a jewel and mineral finder. ♂ Charater based on Rory from My babysitter's a vampire, Dario from Wish, and Dock/Xu/Bushi from Avatar. Paz-e-ban.

★ Zamir “Zam” : Bow tie, Construction worker/Builder, “Carpenter”, twin to Zanri. ♂ Character based on George Weasley. Za-mir

★ Zanri “Zan”: Bow tie, Construction worker/Builder “Stonemason”. Twin to Zamir ♂ Character based on Fred Weasley. Zan-ri.

Both are based on these Frozen characters. https://www.reddit.com/r/MovieDetails/comments/hhx2bk/in_frozen_2013_two_men_are_arguing_about_whether/

★ Keibi: Wears green, young teen, cloth, quiet, sneaky, loves animals, Animal caretaker, & Weaver. ♀ Kei-bi. Character based on Bazeema From Wish, Kanao Tsuyuri From Demon Slayer, and Hinata Hyuga From Naruto. Kei-bi

★ Ehovah: Mate to Yaratal. Mother to Ruach, and Vehka. Apothecary. Healer, and makes Lotions, and Perfumes. ♀ Character based on Mrs. Beaver From Chronicles of Narnia, Rose the Healer From Duncton Wood, and Miss Voorhees, but slightly mild. E-ho-vah.

★ Yaratal: Mistrustful, Mate to Ehovah. Father to Vehka and Ruach. Forager/Farmer/Digger/Botanist. He can also make baskets like his mother. ♂ Character based on Mr. Beaver From Chronicles of Narnia, and Sokka From Avatar the last Airbender. Ya-ra-tal.

★ Ruach: Passionate artist with a love for geology, and Landmarks. Paper and pen. Sibling to Vehka, Son of Yaratal, and Ehovah. Cartographer/Map maker. ♂ Character based on Craig From Craig of the Creek, and Milo Thatch From Disney Atlantis: The Lost Empire. Ru-ach.

★ Vehka: Pretty sociable. Self conscious about her appearance. Follows her mothers foot footsteps in making lotions, soaps, and perfume. Lavender clothing. Favorite flower Hyacinth. Sister to Ruach and Daughter to Yaratal. Nurse/Apothecary.♀ Character based on Rosetta From Disney Fairies, and Rarity From MLP. Veh-ka.

★ Hugo: Chubby, and jolly. A hard working and earnest individual, always giving their 100% in the kitchen and trying to make their food as delicious as possible. He's extremely soft-hearted and kind, to the point of despising violence entirely. Father to Alura. Cook/Butcher/Cheese maker. ♂ Character based on Simon Pearson From Red Dead Redemption 2, and Fair Hugo From Redwall. Hue-go

★ Arula: 6 year’s old, likes bugs and Pet bees. Ladybugs eat pests.  Daughter to Hugo. Beast Tamer/Shepered/Herdsman/Bee Keeper. ♀ Character based on Olivia Flaversham From the Great Mouse Detective, Rollo from Redwall, Kokobu From The Slime Diaires, and Bluey from Bluey. A-ru-la

★ Oinome: Known for making beautiful glass objects. Passionate. Isn’t very good at cooking. Love interest to Bo-Heidi. Glass blower/Brewer.♀ Character based on Marie From The Glassblower, Ember Lumen From Elemental, and Ursula From Kiki's Delivery Service. Oi-no-me

★ Igniaren: Friend and apprentice to Yakub the Toymaker. Scientist/Tinker. ♂ Igni-a-ren

★ Gibbor: Blue scarf sword fighter Gaurd/Fighter: Headstrong, Gibbor is a serious and talented person who excels at being a fighter, and later knight. He originally relied heavily on his friend and superior Vinardo. Has neither the patients or desire for craftsmanship but a desent battle stragitest ♂ Character based on Captain Rex, Tomoe, Gib-bor.

[aprendizmestre]

AIN SOPH (hebraico): “O Ilimitado.” ELIONAY O GRANDE Divindade da Grandeza Gigantes Extravagância ELIONAY JOVIAL Divindade da Juventude Imortalidade Imortal Aspecto Semi Mortal total falta de ser humano sem ser humano aspecto imortal ELIONAY O GRAGÃO Divindade da Força aspecto sansão de cobra de dã mas que é evoluído dragões EXTREMO TRIBAL Divindade que na forma humano que ter todo o seu aspecto de antes de entrar no mundo como bebê recém nascido no aspecto de homem voltar até aspecto de deus em força e imortal e divino GRANDE JOVIAL DRAGÃO EXTREMO TRIBAL voltar a divindade em três aspectos nome cabalístico disso

Salvaon - Senhor Todo-Poderoso Shadday (שרי) - Todo Poderoso Shaphatar - Juiz Yahweh - Javé Yaveh (Ha'Shem) El Elion Norah - O Senhor Deus Altíssimo é Tremendo Yaveh (Ha'Shem) Tiçavaot - Senhor das Hostes Celestiais Yeshua - Jesus o Nome sobre todo o Nome YHWH – (יהוה) - Tetragrama; Um nome difícil, quase impronunciável, de Deus; quase sempre traduzido por Senhor. Yehoshua - (Jesus)é o Salvador Javé - (Ha'Shem) é a Salvação

Avinu Malkenu- Pai Nosso, Rei Nosso

Boreh - O Criador

Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov — "Deus de Abraão, Deus de Isaque e Deus de Jacó"

El ha-Gibbor — "Deus Forte".

Emet — "Verdade".

E'in Sof — "Infinito", nome cabalístico de Deus.

Ro'eh Yisrael — "Pastor de Israel".

Ha-Kaddosh, Baruch Hu — "O Santo, Bendito Ele".

Kaddosh Yisrael — "Santo de Israel".

Melech ha-Melachim — "O Rei dos Reis".

Magen Avraham — "Escudo de Abraão".

YHWH-Yireh (Yahweh-Yireh) — "YHWH provê" (Gênesis 22:13, 14).

YHWH-Rapha" — "YHWH cura" (Êxodo 15:26).

YHWH-Nissi (Yahweh-Nissi) — "YHWH nossa bandeira" (Êxodo 17:8-15).

YHWH-Shalom — "YHWH, a nossa paz" (Juízes 6:24). • YHWH-Tzidkenu — "YHWH, nossa Justiça" (Jeremias 23:6). • YHWH-Shammah — "YHWH está presente" (Ezequiel 48:35). Tzur Israel — "Rocha de Israel"

BY PRODUTOR DO SITE

[christophe76460]

Hébreux 13 :15 « Par lui, offrons sans cesse à Dieu un sacrifice de louange, c'est-à-dire le fruit de lèvres qui confessent son nom »

Quand je donne mon sacrifice dans la prière, je passe plus de temps dans l’adoration que dans la louange. Il y’a une différence entre la louange et l’adoration car l’adoration est plus profonde que la louange. On loue Dieu pour ce qu’il a fait pour nous. Par exemple tu peux louer Dieu parce qu’il t’a donné du travail, des enfants, une maison…mais quand tu l’adores, tu l’adores pour ce qu’Il est et non ce qu’Il a fait pour toi. Le verset du jour nous demande de produire du fruit des lèvres qui confessent son nom. Par là tu comprends qu’il faut d’abord connaître ses noms afin de les confesser. Quand tu l’adores comme ELOHIM, tu admires sa création qui prouve sa grandeur et sa magnificence. En adorant EL GIBBOR, tu admires sa puissance éternelle et sans limites. Le secret derrière l’adoration, c’est qu’à force de confesser son nom tu l’invites à descendre et à être réel dans ta vie. Quand tu adores RAPHA pour dire que l’Eternel est ta guérison, tu es entrain d’attirer la guérison et la bonne santé dans ta vie.

C’est là où se trouve le secret de la présence de Dieu ; Quand tu es dans le besoin matériellement et que tu désires la provision de Dieu, au lieu d’entrer dans la prière en pleurant et en se lamentant avec un cœur rempli de peur, tu ferais mieux d’adorer JEHOVAH JIRE (Le Dieu qui pourvoit) et si tu le fais avec foi et sincérité, tu le verras entrer dans tes problèmes et quand Il entre, c’est la solution qui entre. Tu me diras peut-être que la bible dit qu’on doit lui faire connaître nos besoins à Dieu (Philippiens 4 :6) et tu as parfaitement raison mais ce passage s’adresse particulièrement à ceux qui sont inquiets car le verset commence par « Ne vous inquiétez de rien » mais termine par « avec des actions de grâces ». En fait ce sont les actions de grâces qui attirent la présence de Dieu et qui sont une porte pour la solution à nos problèmes. Au lieu de se concentrer sur ce qui ne va pas, je prends assez de temps pour remercier Dieu pour ce qu’Il a déjà fait dans le passé. Ceux qui ont bien compris la souveraineté de Dieu vont jusqu'à le remercier MEME pour ce qui ne va pas tout en reconnaissant que toute chose concoure à notre bien (Romains 8 :28).L’inquiétude ne fait qu’aggraver la situation au lieu d’apporter la solution. Celui qui s’inquiète développe une foi mais une foi négative car en s’inquiétant on agrandi la chance de la catastrophe. L’assurance (la confiance) est la condition pour obtenir miséricorde et de trouver grâce pour être secourus dans nos besoins (Hébreux 4 :16).

[monsooninn]

Berakhot 4b: 19. "The Dream."

19. But from there Dayat Biya "opens your hand", Nima "Hallel HaGdol" wrote in Biya "Gives bread to all flesh".

=

But from there glide from the question, "opens your hand", the tone howled was big, wrote in bye, "Gives bread to all flesh".

The Question is "Who is God?" The answer is "He is the Almighty, the Most High." The answer "opens the hand" because we know it is true. There is a God, He is real, His Angels are real, He can do things we cannot. The first step to attaining to Ha Shem which exists even beyond sentience is "He is God, we are mankind."

The open hand represent the true nature of mankind which is not suited to violence but to alleviating catastrophe:

"Lifting our hands in this fashion has a long history in Jewish tradition. When Moses promised Pharaoh to stop the catastrophic hail falling over Egypt, he said, “I will spread my hands to G‑d.”3

We see the same in the prayers of King Solomon: “As Solomon finished praying all this prayer and supplication to G‑d…with his hands spread out toward heaven.”4

The howl of the animal horn reminds we are one second away from oblivion at the hands of animal men and the end of the world. Without the Torah to remind us this is not permitted by God who has the proper authority over this place, mankind is not meant to be.

The Value in Gematria is 5675, הו‎זה‎, "the dreamer." Everything we possess is the result of a dream. The vision begins with a world capable of obeying the Torah, and it always has, and it always will:

The first verb חול (hul) denotes a whirling in circular motions or a writhing in agony. Hence this verb is used for dancing (Judges 21:21) or the shuddering of mountains during an earthquake (Habakkuk 3:10), and also for the contractions during the labor of child birth (Isaiah 45:10) or the averting motions of people who fear the wrath of God (Joel 2:6). HAW Theological Wordbook of the Old Testament sums the meaning of this word up as "the physical writhing expresses the inner terror aroused by knowledge of God's great deeds".

Derivatives are:

The masculine noun חל (hol), meaning sand (Genesis 22:17, Job 6:3, Jeremiah 33:22). BDB Theological Dictionary suggests that the link between sand and a verb that means to whirl may lie in the image of sand being blown about by a whirling wind. Note that another noun חל (hol) means profaneness or commonness. The latter comes from the verb חלל (halal II).

The masculine noun חל (hil), meaning pain, agony or sorrow (Exodus 15:14, Micah 4:9).

The feminine equivalent of the former noun, חילה (hilla), also meaning pain (Job 6:10 only).

The masculine noun חל (hel) or חיל (hel), meaning rampart (2 Samuel 20:15, Isaiah 26:1) or fortress (Obadiah 1:20). BDB Theological Dictionary supposes an original meaning of a surrounding wall.

What seems to be the feminine equivalent of the former noun, חילה (hela), rampart or fortress (Psalm 48:13 only).

The feminine noun חלחלה (halhala), meaning writhing (Isaiah 21:3, Nahum 2:11, Ezekiel 30:4 and 30:9 only).

The masculine noun מחול (mahol), meaning dance or dancing (Jeremiah 31:4, Psalm 149:3).

The feminine equivalent of the former noun, מחולה (mehola), also meaning dancing (Exodus 15:20, Judges 11:34, 1 Samuel 18:16).

חול II

The second verb חול (hul) curiously seems to mean something completely opposite, namely to be firm or to endure. The verb is used only twice in the Bible (Psalm 10:5, Job 20:21), but the derived noun חיל (hayil), meaning might, occurs a whopping 244 times.

Most often this noun denotes plain might, either God's (Psalm 59:11), man's (Ecclesiastes 10:10) or even plants (Joel 2:22). Often it means wealth (Job 31:25), or worthiness (1 Kings 1:52), but both in the sense of might-giving; substance. Our word may also be used as synonym for army — that is: the king's force(s); Exodus 14:4.

HAW Theological Wordbook of the Old Testament notes that the familiar phrases gibbor hayil ('mighty-man') or ben hayil ('son of might') may have indicated a social class.

An elite group of David's army consisted of these so-called mighty-men (2 Samuel 23:8). Similar phrases are enosh hayil, or "mighty man" (Genesis 47:6, Exodus 18:21) and 'ish hayil; man of might (Judges 3:29). Naomi called her daughter-in-law Ruth a ishot hayil, or a 'woman of might' (Ruth 3:11) and so does king Lemuel his more-precious-than-rubies wife (Proverbs 31:10; chauvinistic tradition turns this 'mighty woman' into a woman of unspecified but decidedly docile virtues, but that's neither fair nor correct; she's a one-woman army who kicks butt where butts need).

חלם I

The verb חלם (halam I) means to be healthy or strong. It occurs a mere two times: the young of mountain goats and deer grow strong (Job 39:4) and Hezekiah implored YHWH to restore him to health (Isaiah 38:16). This verb has no derivatives other than perhaps the name Helem.

חלם II

The verb חלם (halam II) means to dream, and scholars attest that in Arabic it's linked to the former verb in that a pubescent boy's wet dream demonstrates his growing stronger. This verb's sole affirmed derivation is the masculine noun חלום (halom), meaning dream.

There is also a feminine noun חלמות (hallamut), which looks like a plural of a noun derived from חלם, but its derivation is unclear. This noun occurs only once in the Bible, namely in Job 6:6, where it appears to describe some oozing tasteless slime (perhaps a hallucinant plant? Most translations have "white of an egg" but it doesn't mean that. The Young translation speaks of the "drivel of dreams").

When we are awake we observe the world around us and convince ourselves that we are inside of the reality we observe, but in fact, no part of reality is recognized to exist unless its signal (its image, sound, smell, taste or feel) travels across a bodily membrane, is translated into chemical and electronic signals and processed in the brain. That means that all reality only exists inside our heads.

We have to read the world like a text, the language of which we first have to learn. Our reality is really just one of many languages possible, and dreams live in the same place as does reality. They are the same thing, except that we experience dreamland like toddlers do wakeland, and we experience wakeland through the distorting lens of our beliefs. That's how two men can look out the same window, while one sees stars and the other only bars (a concept lovely explored in the movie What Dreams May Come).

In wakeland, we mostly get in our own way, and it stands to reason that if a human being's "language" with which he/she reads reality comes close to the "language" in which nature (including ourselves) was written, understanding dreams becomes second nature.

We all dream, but only very few of us have the skills it takes to interpret dreams into wakeland experiences. In the old world, folks that could do that were highly praised (Joseph of Israel: Genesis 41:12; Daniel: Daniel 2:30, Joseph of Nazareth: MATTHEW 2:19), while folks who couldn't but pretended they could anyway, were stoned to death and that rightly so (Deuteronomy 13:5).

The Talmud says: "A man is shown in a dream only what is suggested by his own thoughts," because Daniel explained the king that his ability to explain dreams served only to make the king understand his own thoughts (Berakoth 55b, after Daniel 2:29-30).

God and his agents speak all the time (Psalm 19:1, 29:3, Jeremiah 7:23, HEBREWS 12:25), and sometimes his words are picked up by wake people (Genesis 15:1) and sometimes by dreaming people (Job 33:14-18). Yet the ability to tune into the Voice of YHWH and comprehend it appears to come via a skill that must be developed from an innate talent, which initially works via dreams (1 Samuel 3)."

[wolint]

FRESH MANNA

HOLY GHOST MY SUPERHERO

Psalm 94:16-17

There are so many Marvel superheroes on our screens, from Superman to Aqua-Man, all with varying powers, and abilities. Everyone needs a superhero! Who is your favourite superhero? Superman, Spiderman, batman or others?

As super as they are portrayed to be, they still have some weakness, some character flaw that weakens their ability to perform and make them seek to be recharged, revived, or refreshed.

They come to the rescue when called, still limited to one place at a time. They all need a form of transportation to get to their destination and are seen by everyone but justice is at the heart of all they do.

I like Batman! He has no special powers, just his brain and money to dish out justice.

Holy Ghost! My superhero, superstar, yet not the average, garden variety superhero! You don’t see him with the naked eyes but he’s very much there and he is the righteous judge who is fair in administering justice.

He does not need man-made transport to get him to me, he’s with me always.

In response to the question in our text; Who will rise for me against the evildoers? who will stand for me against the workers of iniquity? Requires only one answer! None other than God! Holy Ghost, our helper and superhero.

We’ve yet to see a superhero die for someone, they will go so far as to try and save the victims, unfortunately, sometimes, not on time for some.

Jesus is the ultimate superhero! He died for us, he’s always arriving in times of need and walks with us unconditionally and continually without fear of our foes.

He doesn’t need a red, black, or green cape, He does not need gravity-defying moves or specially modified vehicles to travel because there is no distance, time, or barrier in him.

One of the titles for the Trinity is EL Gibbor, meaning "mighty God according to Isaiah 9:6," and JEHOVAH GIBBOR MILCHAMAH: The Lord mighty in battle according to Psalm 24:8 which indicates God's power and greatness, making Him supreme and sovereign. He is the gracious and righteous Judge of the world.

From Jeremiah 32:18, we read that his steadfast love is to thousands. A covenant love that is to countless generations, making him the Lord of host, Jehovah Sabaoth (Tsebaoth) according to 1 Samuel 1:3.

Unlike human superheroes, my superhero doesn’t save and leaves one helplessly exposed to the constant attack of the enemies, he equips and empowers us to go to battle as well according to 2 Samuel 22:35 which expresses an attribute of strength in battle with the help of God, our superhero.

The villain uses the weaknesses of the Marvel superheroes to trap them and get away or to foil their rescue plan because they can see them coming while trying to defeat them. After all, they know how they perform.

But how do you fight or defeat an enemy you can’t see? Only with the help of one who is stronger, bigger, and wiser than him and according to 1 Timothy 1:17 our superhero is all these things and more, making him unequivocally undefeatable.

My superhero is King eternal (of the universe, of all ages, reigning for eternity), he’s invisible (no one can see him according to John 1:18) and he is the only God there is according to Deuteronomy 6:4.

You don’t only have to be in trouble to call my superhero, he’s waiting for you to reach out to him, so he can bring justice to all. My superhero! The Triune God: GOD THE FATHER, SON AND HOLY GHOST! SUPERHERO!

PRAYER: O Lord, You are my very present help in trouble, and deliver me from all desperate situations. I ask for Your miraculous intervention in turning my circumstances around in Jesus’ name. Amen.

Shalom

WOMEN OF LIGHT INT. PRAYER MIN.

[ancestorsofjudah]

1 Kings 9: 24-28. "The Light of Nations."

Solomon takes Naamah as his prize after he beats up the gossip girls, the Egyptian boys. As fun as it is to listen to what they have to say, if one does not resort to Naamah, one shall become overly enthralled fail to set fire to Egypt, the place of lies, and this is what has to be done:

נעם

The verb נעם (na'em) means to be pleasant, delightful or sweet. Derived nouns נעם (no'am) and נעמן (na'aman) mean pleasantness. Adjective נעים (na'im), means pleasant. The plural noun מנעמים (man'ammim) describes "sweets" or dainties. The adjective נעים (na'im) describes a soft or pleasant sound.

24 After Pharaoh’s daughter had come up from the City of David to the palace Solomon had built for her, he constructed the terraces.

Terraces are constructed to create shade or doubt between what is seen or heard and one's principals. Popular opinions not withstanding the Torah is the final authority regarding social and moral dilemmas.

25 Three times a year Solomon sacrificed burnt offerings and fellowship offerings on the altar he had built for the Lord, burning incense before the Lord along with them, and so fulfilled the temple obligations.

=7997 זטטז‎‎‎‎, zet-taz= "the strongest olive bloom."

Olive bloom = 1049, "the apsedat, a domed or vaulted recess or projection on a building especially the east end of a church; usually contains the altar."

So Solomon's fellowship offerings, he was a nice guy, completed an Eastern Sojourn into the heart of the Sefirot where the deepest Daat, evidence of sentience exists.

In other words, He meditated; he meditated properly, put the mean girls in the fire, married into sweetness, and found the Spirit of the God of Israel. And how did he learn how to do this?

26 King Solomon also built ships at Ezion Geber, which is near Elath in Edom, on the shore of the Red Sea.[j] 

27 And Hiram sent his men—sailors who knew the sea—to serve in the fleet with Solomon’s men. 

28 They sailed to Ophir and brought back 420 talents[k] of gold, which they delivered to King Solomon.

Ezion Geber="the Foundation of Human Existence."

עצם

Verb עצם ('asam) speaks of a skeletal structure that (a) lies hidden beneath an obvious surface, and (b) provides the invisible inner strength that keeps the whole in shape. Noun עצם ('osem) means might or skeleton. Noun עצמה ('osma) means strength. Noun עצם ('esem) means bone but may also be used to refer to one's whole body. Adjective עצום ('asum) means mighty or numerous. Noun תעצמה (ta'asuma) is a plural and intensive form meaning might but a whole lot of it.

Our verb may also mean to shut or close, predominantly of eyes, and presumably in order to review one's inner mental structures. Noun עצמות ('asumot) appears to refer to the "bones" of one's reason, the certainties upon which all creativities are grafted.

עצה

Like the previous, the verb עצה ('asa) also means to shut and its sole Biblical occurrence also speaks of closing one's eyes in order to hatch plans in one's heart: to review or form one's inner and structural strength. The very common noun עץ ('es) means tree (whose fruits proverbially show its "heart"). Collectively, trees are known as עצה ('esa). The similar noun עצה ('aseh) describes the backbone of an animal.

גבר

The verb גבר (gabar) means to be strong or mighty or to prevail. Noun גבר (geber) is one of a few words for man, perhaps comparable to our words "guy" or "dude". Adjective or noun גבור (gibbor) means mighty or strong or valiant man. Noun גבורה (gebura) means strength or might. Noun גביר (gebir) refers to an alpha male: a lord or master, and the feminine equivalents are גבירה (gebira) and גברת (geberet), mistress or queen.

Elath=

אלל

The root אלל ('alal) predominantly describes a protruding or sticking out. This may be positive (when one leads a collective), neutral (when one is a tree), or negative (when one fails convention). The latter sense in particular describes foolishness, or at least a failure to live up to cognitive standards or common codes of conduct.

Edom= to become still, to harness and transform. Another term for nirvikalpa samadhi in Sanskrit:

דמם

The root דמם (ddm) is all about beginnings — or rather the simplicity from whence complexity arises — from being still before the noise starts to being monochromatic before color vision starts. Verb דמם (damam) means to be still, noun דממה (demama) denotes calmness and דמה (dumma) denotes a silenced person. Noun דומה (duma) describes the silence of death, noun דומיה or דמיה (dumiya) the silence of waiting and noun דומם (dumam) the silence of inertia or inactivity.

Verb דמה (dama I) describes making a (still) image. Nouns דמות (demut) and דמין (dimyon) mean likeness. Verb דמה (dama II) means to stop, halt or arrest. Noun דמי (domi) means a halting. Whatever the unused verb דמן (dmn) might have meant, noun דמן (domen) denotes refuse and מדמנה (madmena) a manure pit.

Unused verb אדם ('dm) may have meant to produce or begin to produce. Noun אדם (adam) is one of a few words for man but means literally probably "product" or likeness-made-from-soil; man as corporeal unit of humanity. This word is never used in plural, and its feminine equivalent, namely אדמה (adama), denotes arable soil or clay-red earth.

Shore of the Red Sea=

The parting of the Red Sea reveals a world that is hidden from our own. Through nirvikalpa samadhi, stillness one parts the veil of delusion, ignorance, popular opinion, weird fairy tale stories, all fruitless knowledge pursuits and apprehends reality much in the very same condition in which God creates it.

Ophir= "from the ashes come this revelation."

420 Talents= 356, גהו‎‎ gho, which matches etymology for "light for all the nations."

Through the inward mining of the mind, the sailing of the ship of inner consciousness on the black sea, one returns with the riches hidden in the sand by the God of Israel and His angels as aptly explained in the Book of Isaiah:

"I the LORD have called unto you in righteousness, and have taken hold of your hand, and submitted you as the people's covenant, as a light unto the nations" Isaiah 42:6."Yea, He saith, 'It is too light a thing for you to be My servant, to establish the tribes of Jacob, and to restore the scions of Israel, and I shall submit you as a light unto the nations, to be My salvation until the end of the earth' Isaiah 49:6."And unto your light, nations shall walk, and kings unto the brightness of your rising" Isaiah 60:3.

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The King Who Causes Death

As is known, the first three berachot of the Shemoneh Esreh form a set which relate the praise of Hashem for His three fundamental attributes of chesed (love, giving and kindness), gevurah (justice, strictness and self-restraint) and tiferet (beauty, harmony, truth, mercy and holiness). It is also known that these three berachot correspond to the uniquely perfected attributes of the three Patriarchs. Avraham exemplifies chesed, Yaakov exemplifies tiferet (as written in Michah 7:20 — תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם [You give truth to Yaakov and chesed to Avraham]), while Yitzchak exemplifies gevurah (just think of his willingness to be bound on the altar to fulfill the will of Hashem). Even so, there is great overlap between this neat delineation throughout the berachot. To give two examples, we mention חַסְדֵי אָבוֹת (the chesed of the Patriarchs) in the first berachah, not just חֶסֶד אַבְרָהָם (the chesed of Avraham), and we mention chesed and rachamim [mercy] in the second berachah with the words מְכַלְכֵּל חַיִּים בְּחֶסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים (You sustain the living with chesed and you resurrect the dead with a lot of rachamim).

Let’s take a closer look at the second berachah. Although it is called ‘Gevurot’, which indicates that its primary theme deals with praising Hashem for His attribute of gevurah, this berachah doesn’t seem to contain much content that actually focuses on gevurah itself. Let’s investigate.

We begin the berachah with these words: אַתָּה גִבּוֹר לְעוֹלָם אֲדֹנָ-י מְחַיֶּה מֵתִים אַתָּה רַב לְהוֹשִׁיעַ (You are mighty forever, Adon-ai; You resurrect the dead, abundantly able to save). This doesn’t sound like it has anything to do with gevurah. True, we refer to Hashem as a gibbor, a mighty champion, but this is hardly a term we would choose to describe someone who deals out strict justice on the one hand or who practices self-restraint on the other hand. Of all of the great heroes in our history, there is only one individual who is called by the title ‘Gibbor’, and that’s Shimshon, and in spite of his tremendous individual heroism, self-restraint doesn’t seem to be one of his shining attributes like it was with Yitzchak. Not only that, but resurrecting the dead and bringing salvation don’t sound much like strict justice or self-restraint either. It sounds more like compassion and kindness. So you have to admit, these are very odd words with which to begin a berachah that is supposed to deal with gevurah.

Then we praise Hashem because He מְכַלְכֵּל חַיִּים בְּחֶסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים (sustains the living with chesed, resurrects the dead with a lot of rachamim). As already mentioned, this statement seems to praise Hashem for His attributes of chesed and rachamim, which are not at all the same as gevurah.

Next, we say סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר (You support the fallen, heal the sick, release the bound and fulfill His faithfulness to those sleeping in the dust). Once again, these are mighty acts in the classical way of understanding mighty, but they are mighty in the sense of rachamim, not mighty in the sense of gevurah. But then we seem to get to the point of this berachah and ask the important question, מִי כָמוֹךָ בַּעַל גְּבוּרוֹת וּמִי דּוֹמֶה לָּךְ (Who is comparable to You, O Master of Gevurot, and who is like You?). Finally we mention gevurah. Hashem is, after all, the Master of Gevurot, but it seems that we have been praising Him as Master of Rachamim or Master of Chesed all along. So this question in the berachah seems out of place. It seems like a non sequitur. It doesn’t appear to follow the topic up to this point. Where are the words praising Hashem for His gevurah up to this point? There doesn’t seem to be any. So this is very, very perplexing.

What do we say next? מֶלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִיחַ יְשׁוּעָה (O King Who causes death, and gives life and causes salvation to sprout). The key to the entire berachah is right here: מֶלֶךְ מֵמִית (King Who causes death). True, He also gives life and brings forth salvation (which again sound like compassionate, kind things to do), but He also is ‘King Who causes death.’ Without any doubt, we have come to gevurah. A King Who causes death is a King who executes justice. Such a King exhibits the attribute of strictness.

We can see that we’re making some progress, but we are still missing something significant because there are two outstanding issues that don’t seem to have any rationale behind them. First, how does ‘causing death’ demonstrate the attribute of self-restraint? And second, why would anyone praise a king for causing death?

The key to answering both of these questions can be found in the words of the prophet (Yeshayah 48:9): לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטׇם־לָךְ לְבִלְתִּי הַכְרִיתֶךָ (For My name’s sake I am patient, and My praise is that I restrain My wrath for you so as not to destroy you). Patience and restraining wrath in the face of treachery and rebellion (see Hashem’s claim against the House of Yaakov in the previous verse) is exercising the attribute of gevurah. It is self-restraint. How so? Because Hashem reveals that He could have been stricter, i.e. He could have wiped out the people completely—not just death, but total annihilation!

Therefore, causing death is an aspect of gevurah on two counts. First, it exemplifies justice which is an aspect of gevurah because death came into the world only through sin (Bereshit 2:17): כִּי בְּיוֹם אֲכׇלְךָ מִמֶּנּוּ מוֹת תָּמוּת (For in the day you eat from it, you will surely die). But let’s think about this a little deeper. If Hashem would exercise 100 percent strict justice, i.e. complete gevurah, then death wouldn’t be the result. Total annihilation or obliteration would be the result. But whose purpose would that serve? Not Hashem’s. If Hashem decided to exact strict justice every time someone sinned, there would be no world. Hashem’s great project would never have gotten off the ground. Therefore, Hashem decided on death. The fact that Hashem decided on death rather than total annihilation indicates that He chose to exercise self-restraint. Even in gevurah, He holds Himself back. But understand. We are making a subtly important distinction. Self-restraint is not the same as rachamim; they are two very different attributes. Causing death is an exercise of self-restraint. Bring the dead back to life is an act of rachamim.

Now that we’re on the topic, let’s briefly think about this phenomenon of death. Death should not be viewed merely as a form of punishment. Sometimes it may be a form of punishment, but oftentimes, it is not. Instead of punishment, it may be an important step on the road to recovery, on a path for rehabilitating the soul through a purification process that takes place only after death, i.e. death being merely the removal of the soul from its physical body and the transfer of one’s conscious life from this physically opaque world to a more spiritually transparent world where truth is as apparent and undeniable as one’s own existence. G‑d doesn’t wish us to be exterminated forever. He wishes for us to be rehabilitated so that we have life forever.

We can now see how this berachah is truly one of praise, in that we are literally praising Hashem for the fact that He is responsible for death. He causes death. And that is an act of gevurah in the two aspects of justice and self-restraint.

That being said, why is it that so much of the berachah apparently praises Hashem for His compassion and kindness? The key word is ‘apparently’, because we are not, in fact, praising Hashem so much for His rachamim and chesed. If we just change our perspective a little bit, the true meaning of this berachah will come into focus. When we say that Hashem supports the fallen, we need to ask the inevitable question, Who caused the fall in the first place? When we say that Hashem heals the sick, we should ask ourselves, Who caused the person to get sick? When we say that Hashem releases the bound, we need to ask, Who was responsible for those being put into prison? The answer to all of these questions is the inevitable and obvious. It is Hashem. We are not praising Hashem for supporting, healing and releasing. We are praising Hashem for causing the fall, causing the sickness and causing the imprisonment. After all, if we can’t even open our mouths without Hashem doing it for us, i.e. consider the words we speak at the beginning of every Shemoneh Esreh from Tehillim 51:17 — אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ (Adon-ai open my lips so that my mouth will declare Your praise), then how much more falling down, getting sick or being thrown in prison, G‑d forbid. Nature is just one big illusion. Everything is an act of G‑d. Hashem does everything. True, Hashem causes the fall or the sickness or the imprisonment, but we deserve it because we sinned in so many different ways. And so we are responsible. In fact, if truth be told, we deserve much worse. Nevertheless, Hashem causes the physical reality to take place.

It is as we say each morning in יוֹצֵר אוֹר (Yotzer Or), the first berachah before the Shema: בְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית (In His goodness, He renews each day constantly, the act of creation). Constantly, on an ongoing basis, i.e. day by day, hour by hour, minute by minute, moment by moment. And that renewal includes us. Even we are being recreated or renewed constantly by an act of G‑d—literally. The universe (and our physicality within it) is much like a motion picture, a series of still frames with nothing in between. It’s just that the frames are moving by the cameras of our consciousness at trillions and trillions of frames per second that we don’t notice the quantum nature of this world. We experience only an illusion of continuity, and part and parcel with that, the illusion of physical cause and effect. But both of these phenomena are just illusions. ‘Reality’ is just an illusion. Hashem does everything, as it is taught (Berachot 33b): וְאָמַר רַבִּי חֲנִינָא הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם (R' Chanina said, Everything is in the hands of Heaven except the fear of Heaven).

So why did the Men of the Great Assembly write Gevurot in the way they did? Why didn’t they write it in a way that openly reveals the meaning of this berachah? We can suggest two reasons. First, since the reality of this truth may be a bit shocking, it is couched in hidden terms. Even so, they did write the undiluted truth with the statement, ‘O King Who causes death’. Second, when speaking of justice or din, it is good to speak of it with ‘refined language’, in oblique terms, so as not to give it unnecessary strength. This is in the aspect of that which was taught in the Yeshiva of R' Yannai (Pesachim 3a): לְעוֹלָם יְסַפֵּר אָדָם בְּלָשׁוֹן נְקִיָּה (A man should always speak with clean speech, i.e. euphemistically).

Now that we know that G‑d is the ‘King Who causes death’, we can go back and reread the entire berachah and understand exactly what we are saying. When you really internalize just how ‘heavy’ gevurah really is, don’t be surprised if it causes you to pray מְחַל לָנוּ מַלְכֵּנוּ כִּי פָשָׁעְנוּ (Pardon us, our Father, because we committed crimes) with a little more kavanah [focused concentration and intent].

[mybeautifulchristianjourney]

A Light For All People

1 The people that walked in darkness Have seen a great light; They that dwelt in the land of the shadow of death, Upon them hath the light shined.

2 Thou hast multiplied the nation, Thou hast increased their joy; They joy before Thee according to the joy in harvest, As men rejoice when they divide the spoil.

3 For the yoke of his burden, And the staff of his shoulder, The rod of his oppressor, Thou hast broken as in the day of Midian.

4 For every boot stamped with fierceness, And every cloak rolled in blood, Shall even be for burning, for fuel of fire.

5 For a child is born unto us, A son is given unto us; And the government is upon his shoulder; And his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom;

6 That the government may be increased, And of peace there be no end, Upon the throne of David, and upon his kingdom, To establish it, and to uphold it Through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.

7 The Lord sent a word into Jacob, And it hath lighted upon Israel. — Isaiah 9:1-7 | JPS Tanakh 1917 (JPST) The Holy Scriptures according to the Masoretic text; Jewish Publication Society 1917. Cross References: Judges 7:25; Judges 8:10; 1 Samuel 30:16; Job 12:23; Psalm 46:9; Psalm 72:3; Matthew 1:1; Matthew 1:23; Matthew 4:15-16; Luke 1:32; Luke 1:79; Luke 2:32; Luke 24:27; Hebrews 7:24

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