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peregrineroad · 2 months ago

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Completed the first season!

--Legacies was an interesting one. It felt just slightly off in terms of Delenn and the Narn's characterisation--Delenn because the theft of the body seemed so badly thought out; she didn't seem to do anything to seed the idea of the disappearance being a miracle even while Neroon escalated, and the whole thing was resolved with a speech I think she could have just as easily given at the beginning? The Narn, a bit more nebulously, because until now, while it's been implied they're war-mongers, all their actual onscreen misdeeds have been either targeting the Centauri or making unscrupulous bargains with other races. (Though I still haven't seen the pilot movie yet. Maybe there's something there?) So the characterisation of Na'toth's mind as inherently cold and horrible, and the Narn in general as slavers, seems out of step with what we've seen. Of course, someone looking at humanity right now could call us all slavers in the sense that slaves exist still in various human cultures, so I'm not sure how unbiased a source Susan is supposed to be there. But then everyone's fine-ish with the kid going to Midbar only ten years after a massive war with them, with Neroon in this same episode only backhandedly admitting that genocide wasn't the answer...

--That said, the plotline itself was fun. Exploring Susan and Talia's relationship to also explore the psi-corps is a great, economical way of packing lore and character development together, and I admired Sinclair's announcement of respect for his old enemy--some effective diplomacy there which also tells us plenty about his frame of mind.

--Downbelow really is a terrible place, isn't it? A lone fourteen year old with no recourse stealing to survive, various people vanishing seemingly without it being noticed, people unable to afford medical care. Babylon 5 is simultaneously an inspiring symbol in-universe and a bit of a hellhole below decks, and the command staff seemingly has a limited ability to change anything.

--AVITW 1 & 2: I really enjoyed Londo getting to have his big moment of heroism right between his first two mistakes with the Shadows--letting them in and then asking them for a favour--and it's simultaneously a new side of him and entirely in-line with the path we're seeing him walk. It's obvious he was prepared to die for one glorious, noble final act, but I'm not 100% clear on whether everyone had decided Draal was definitely going to be the new heart or if everyone who went down were options until the last moment? Dying in action is one thing, but it's much harder to picture Londo agreeing to trap himself alone in the dark indefinitely, the sole being holding a planet together, at this point (resonance with *spoilers* aside).

--I felt a bit bad for the exiles. Presumably they were the descendants of those originally cast out for unspecified bad things, and all of them dying because they wanted to return home (okay, and probably also wanted the vast power of the tech down there) was kind of sad.

--I like Garibaldi, but he really needs some way to vent stress which isn't beating up random criminals/bigots. Civilian characters can mostly get away with that sort of thing in this sort of setting, but security/police just can't. I did like that we got some sympathy and ambiguity for the Mars rebellion through him, though.

--The thing with Garibaldi in all Talia's elevators is a very ill-judged writing choice, imo, but Sinclair's reaction to it is fantastic. His face! I think he's at his best when he's reacting to everyone else's ridiculousness.

--'Trapped by mathmatics'--I'm sure everyone who's ever watched this show has made this connection, but Londo's certainty about the inevitability of Narn/Centauri hatred has to be shaped by his death-dream, doesn't it? I wonder, if he'd rejected the Shadows, whether the dream would have changed, and what his reaction might have been if it did.

--Babylon Squared--not much to note, the mystery of the stations, prophecies etc is chugging along nicely, but we have canon time-jumps where an older mind drops into a younger self's body. Always intriguing potential for fanworks there. Zathras was fun, too! Also the breakfast scene was perfection.

--Slightly guiltily, in the midst of all these big plot significant episodes, the Quality of Mercy was probably my favourite. Londo and Lennier's plotline was just delightful, and I enjoyed Stephen's, too. Poor man: so far, whenever he makes a confident pronouncement, he's almost immediately proven wrong by the universe. He had good reason to disapprove of using that machine based on what he was initially told, but no answer is simple around Babylon 5's main plots! I am pro secret free clinics and Ivanova letting it pass. I am ANTI asking out a woman when you've just agreed to keep her mother's terminal illness a secret from her, Stephen, what are you doing??? That is simply not a position anyone should want to be in!

--The death of personality stuff, Garibaldi's approval and Stephen's disapproval, was all well played and fascinating. Mueller did lean into certain tropes about mental illness, I think, but he was effectively creepy and had enough implied depth for the villain of this sort of episode.

--I loved that we got an episode that was solidly half silly antics before the shit hit the fan.

--Finale: LONDO NOOOO. I like that he immediately regretted the loss of life, despite the things he's said about the Narn, and I like that it wasn't enough. I loved everything about G'Kar this episode--that he was affected by Sinclair's speech about the crossroads, how muted his reaction to the massacre was, his immediate recognition that more was at play. He seemed to have fallen asleep at his table after the conversation with Sinclair--was he up thinking, reading, writing? The effect is oddly vulnerable.

--The show does 'investigation' well. Watching them all figure things out has been very satisfying across multiple episodes, and them coming too late in this one really works with that foundation.

--I'm not sure how common season cliffhangers were in this era of television. It's pulled off well: I'm glad I don't have to wait!

#babylon 5 reactions

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hiswordsarekisses · 28 days ago

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“The Whispering Word... The Hebrew word midbar (מדבר), "desert," shares the same root as davar (דּבר) which means "word." We often need to be alone to hear God speaking kol demamah dakkah (קול דממה דקה) - "the sound of a low whisper" (1 Kings. 19:12), and the journey into the desert was God's way of separating His people to speak with them "privately," so to speak (Jer. 2:2).

But to hear the word we must humble ourselves, and the desert (i.e., "word") of Sinai is therefore first of all the word of humility (ענוה). When God spoke Torah to Israel, it was from a nondescript mountain - a place of emptiness, brokenness and need. Indeed, another word for Sinai is "chorev" (חרֵב), a word that means dryness and desolation. That is the starting point -- not the lush places of a future paradise.

We receive Torah "bamidbar" because we can only hear God's davar in a place of lowliness and inner quiet. God brings us to an arid place -- inhospitable, and dangerous -- to reveal our need for Him, to show Himself as our Sustainer. The way through the desert of Sinai teaches us to persevere in our vision for the greater hope of Zion. May the LORD our God help us heed the whisper of His Spirit...”

[ Hebrew for Christians ]

https://hebrew4christians.com/

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mybeautifulchristianjourney · 1 year ago

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Ephraim's Glory Vanishes

1 When Ephrayim spoke there was trembling; he was exalted in Yisroel; but when he became guilty in Ba’al, he died.

2 And now they sin more and more, and have made for themselves massekhah (idol) of their kesef, and atzabim according to their faculty of binah (understanding), all of it the work of the craftsmen; they say of them, Let adam that sacrifice kiss calf-idols.

3 Therefore they shall be like the anan boker (morning cloud) and as the early dew that disappears, like the motz (chaff) that is driven with the whirlwind out of the threshing floor, and as the smoke out of the window.

4 Yet I am Hashem Eloheicha from Eretz Mitzrayim, and thou shalt know no Elohim but Me; for there is no Moshia besides Me.

5 I did know thee in the midbar, in the eretz taluvot (land of burning heat).

6 According to their pasture (T.N. i.e., as I fed them), so were they filled; they were filled, and their lev became proud; therefore have they forgotten Me.

7 Therefore I will be unto them as a lion; as a leopard by the derech will I lie in wait;

8 I will meet them as a dov (bear) that is bereaved of her cubs, and will rip open the covering of their lev, and there will I devour them like a lion; as the wild beast of the sadeh would tear them.

9 O Yisroel, thou art destroyed; because thou art against Me, thine Ezer (Help).

10 Where now is thy melech that he may save thee? Where in all thy cities are thy shofetim of whom thou saidst, Give me a melech and sarim?

11 I gave thee a melech in Mine anger, and took him away in My wrath [Isa 53:10].

12 The avon (iniquity) of Ephrayim is bound up; his chattat is lurking.

13 The chevlei yoledah (birth pangs of a woman in childbirth) shall come upon him; he is a ben lo chacham; for when it is time he does not come to the opening of the womb.

14 Should I ransom them from the power of Sheol? Should I redeem them from mavet? O Mavet, where are the dever (pestilence, plague) of thee? O Sheol, where is thy destruction? Nocham (sorrow, compassion, pity) shall be hidden from Mine eyes.

15 Even though he thrives among his achim, an east wind shall come, the Ruach Hashem shall come up from the midbar (desert), and his makor (spring, fountain) shall become dry, and his well shall be dried up; it shall plunder the otzar of every keli chemdah (precious vessel).

16 (14:1) Shomron shall bear guilt; for she hath rebelled against her Elohim; they shall fall by the cherev; their olalim shall be dashed in pieces, and their women with child shall be ripped open. — Hosea 13 | Orthodox Jewish Bible (OJB) The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved. Cross References: Genesis 31:40; Genesis 41:6; Genesis 49:22; Exodus 20:3; Deuteronomy 2:7; Deuteronomy 8:12; Deuteronomy 8:14; Deuteronomy 32:6; Deuteronomy 32:34-35; Deuteronomy 33:26; Deuteronomy 33:29; Judges 8:1; Judges 12:1; 1 Samuel 8:5,6 and 7; 1 Samuel 10:17; 2 Samuel 17:8; 1 Kings 19:18; 2 Kings 8:12; 2 Kings 15:16; 2 Kings 17:4; 2 Kings 18:35; Job 10:6; Job 21:18; Job 30:15; Psalm 50:22; Isaiah 44:17; John 16:21; Romans 2:5; 1 Corinthians 15:55; Revelation 6:8; Revelation 13:2

#God's anger #Ephraim's glory vanishes #God's mercy #Judgment on Samaria #Hosea 13 #Book of Hosea #Old Testament #OJB #Orthodox Jewish Bible #Artists for Israel International

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somewhere-south-of-neutral · 10 months ago

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#Bnei Yisroel in the midbar

Literally thinking this before I looked at your tag. In fairness, onions and garlic and leeks ARE tasty

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dfroza · 26 days ago

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A link to my personal reading of the Scriptures

for the 31st of may 2025 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Revelation, Chapter 13 • The Book of Job, Chapter 19]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 31 and Psalm 31 coinciding with the day of the month, accompanied by Psalm 73 for the 73rd day of Astronomical Spring, and Psalm 1 for day 151 of the year (with the consummate book of 150 Psalms beginning its 2nd revolution this year)

A post by John Parsons:

The Whispering Word...

The Hebrew word midbar (מדבר), "desert," shares the same root as davar (דּבר) which means "word." We often need to be alone to hear God speaking kol demamah dakkah (קול דממה דקה) - "the sound of a low whisper" (1 Kings. 19:12), and the journey into the desert was God's way of separating His people to speak with them "privately," so to speak (Jer. 2:2).

[ Hebrew for Christians ]

========

Psalm 143:8 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm143-8-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/psalm143-8-lesson.pdf

5.30.25 • Facebook

from Israel365

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

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majormeilani · 2 months ago

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mr goodbar more like mr midbar. more like mr nobody buys me bar. more like mr lamest candy bar

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therevelationofjohn · 4 months ago

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"The Nishot." From the Book of Revelation, 17: 3-6.

John introduces the Whore of Babylon, a positive Mitzvah, a way of burying the sins and tribulations of the past and turning the entire human race into a racey species that enjoys the fruits of its actions in a glorious way to injures none and gives a full life expectancy to all.

This brings us back to the Mother of Heaven who as we recall sat in the forest after giving birth to the Son of Man, where she recovered for 1,600 days. She's apparently been very busy:

3 Then the angel carried me away in the Spirit into a wilderness. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns.

4 The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries.

5 The name written on her forehead was a mystery:

babylon the great

the mother of prostitutes

and of the abominations of the earth.

6 I saw that the woman was drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus.

To be drunk is to be satisfied with one's triumph over tyranny, in particular during a sacrament observed by Jews on a holiday called Purim. The story of Purim is found in the Book of Esther,

The above reference is clearly to Esther, also called Astarte, the goddess of Israel, and to the Purim. Once again John creates a complex word problem with many interactions within it to explain their roles in the Revelation. As with the few prior frames, as gory as this one seems if taken literally, it is not too bad after all:

Wilderness is מדבר (midbar) and derives from the root דבר (dabar), meaning "word" or science; its Greek equivalent is the familiar concept of Logos, which is the unified summing up of the whole of natural law (compare Romans 1:20 to Colossians 1:16).

We stated the woman went to the wilderness to find herself. This according to the etymology she did with a comprehensive study of all that is contained in the Academy, our public and private education institutions. Without these, one cannot find the Self.

John said he saw the woman sitting on a beast. All pepositions in the Torah and its franchises must be analyzed using the Numbers. To sit on =445, ת‎םה‎, tamsa, "the solution to the rage."

"Tamsa" is not a recognized Hebrew word, but the closest related word is likely "tam" (תּם), which means "complete," "perfect," or "whole" in Hebrew, often referring to ethical soundness or integrity; the verb form is "tamam" (תּמּם) meaning "to be complete" or "to be finished.".

"Sa" in Hebrew, specifically from the root "s'ar" (סער), means "to storm" or "to rage," essentially signifying a tempest or violent storm in context.

We know ridding the planet of Mike Johnson and his filthy Republican Party will solve the problems during our time, but the purposes of the Revelation are to teach us how to end them for all time.

John calls the problem a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. The Number is 5747, הזדז‎ ‎‎,ata ha'azard,"you are the hazard."

The Hazard is called Torah Ohr, "the delay of the Torah until tomorrow." Torah Ohr is forbidden.

"The verb אחר ('ahar) occurs only seventeen times in the Bible, but its derivatives are much more prominent. The verb means to tarry or delay (Genesis 34:19, Judges 5:28), or cause to delay (Exodus 22:28, Deuteronomy 23:22)."

Other details include:

Purple and scarlet=769, ןסט‎, nnest‎, nishot, In Hebrew, "nishot" (נשׂוט) means "to be carried away, to be swept away, to be pulled away" or "to be carried by the wind".

Our passions and strong emotions are like the wind; winds can blow the mind free, they can wreck things as we have seen. The goddess of Israel sits on our wicked slothfulness clothed in the wind not as an aspect of God's fury but to help us move the ship, release the flood, and pull the cities away from their foundations, a Mishnah found in the previous frame. So long as nations delay or refrain from providing their communities and citizens with dignity, Astarte will ride in with the wind and free them.

Glittering with gold=1475, יד‎עה, "She knew how to do it."

Astarte was the first Mashiach, albeit a virtual version. Her appearance in the Revelation in this math equation is a sign we are about to have another chance to gradute out of the Age of Agony into the Aeon. God is asking you to trust Him and His Prophet who was obviously a dear to mankind and follow them out of the darkness into the light of life.

Precious stones and pearls=1173, יאעג‎‎, yogyakarta, "The Yoga of the City."

In Hebrew, "karta" (קַרְתָּא) means "city" or "urban node", derived from the noun "qiryah" (קִרְיָה) meaning city, which itself comes from the root "qarar" (קָרַר) meaning to compact.

The Yoga of the City are what are called the beams in the Torah, they are the binding agreement between the cities everyone is going to get along. The Revelation is the Call to sign the City Charter and comply.

She held a golden cup in her hand, filled with abominable things and the filth of her adulteries=3184, לחפד, le‎ephad, "to wipe off the tongue."

In the prior frame, John says we have to be completely honest with ourselves, to discharge the pus from the wound and become sexually compatible with each other. This refers to the ways the gender dispositions in the Torah work within the Self, how one attracts and is attractive to others, and the respect one shows to persons who are engaged in their own sexual festivities.

To this end, all of the hate and infamy we are harboring for others have to be vomited up and turned over to the wind. After it blows, the Yoga of the City, a way of life that is applicable to modern times will keep us out of the way of the wind.

The Values in Gematria are:

v. 3: The angel carried me away. The Number is 12224, יבך‎ב‎ד‎, yabachd, "your heart's desire, to be with someone will be honored."

v. 4: The woman was dressed in purple and scarlet. The Number is 10089, קףחט‎, kafhat,

"Kafhat" (כפת) in Abarim Publications' Theological Dictionary means "to twist or tie together".

Here's a more detailed explanation based on Abarim Publications' analysis:

Verb כפת (kapat): Means "to twist or tie together".

Noun כפות (kapot): Means "bandage".

Related words: The verb כפף (kapap) means to bend or curve, and the noun כף (kap) describes an opened hollow hand, a utility vessel, or anything that contains something.

The Numbers above indicate Astarte is bundled in with the wind of freedom. The color red is the color of wine and ordination, i.e. a man who following through on his commitments to God and man. A man who has twisted red with purple is well beyond this.

Purple is the color of the Tawuse Melek, the upper bandwidth of the Seven Days, and indicates a man who has found the Self and davens exclusively within it.

v. 5-6: The name was a mystery, but it contained the testimony of the blood of Jesus Christ. The Number is 12682, יבםף‎ ‎, yevamef‎, "at the end of the day, as God said."

In Matthew 24, Jesus describes the last days. This passage is similar to the contents of the Revelation. Notice Jesus points out one thing in particular:

"Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. 2 And He said to them, “Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down.”

3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”

4 And Jesus answered and said to them, “See to it that no one misleads you. 5 For many will come in My name, saying, ‘I am the Christ,’ and will mislead many. 6 You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 7 For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. 8 But all these things are merely the beginning of birth pangs.

9 “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. 10 At that time many will fall away and will betray one another and hate one another. 11 Many false prophets will arise and will mislead many. 12 Because lawlessness is increased, most people’s love will grow cold. 13 But the one who endures to the end, he will be saved. 14 This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

15 “Therefore when you see the abomination of desolation[2] which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 16 then those who are in Judea must flee to the mountains. 17 Whoever is on the housetop must not go down to get the things out that are in his house. 18 Whoever is in the field must not turn back to get his cloak. 19 But woe to those who are pregnant and to those who are nursing babies in those days! 20 But pray that your flight will not be in the winter, or on a Sabbath. 21 For then there will be a great tribulation[3], such as has not occurred since the beginning of the world until now, nor ever will. 22 Unless those days had been cut short, no life would have been saved; but for the sake of the elect[4] those days will be cut short. 23 Then if anyone says to you, ‘Behold, here is the Christ,’ or ‘There He is,’ do not believe him. 24 For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. 25 Behold, I have told you in advance. 26 So if they say to you, ‘Behold, He is in the wilderness,’ do not go out, or, ‘Behold, He is in the inner rooms,’ do not believe them. 27 For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. 28 Wherever the corpse is, there the vultures will gather.

29 “But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 31 And He will send forth His angels with a great trumpet and they will gather together His elect[4] from the four winds, from one end of the sky to the other.

32 “Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33 so, you too, when you see all these things, recognize that He is near, right at the door. 34 Truly I say to you, this generation will not pass away until all these things take place. 35 Heaven and earth will pass away, but My words will not pass away.

36 “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. 37 For the coming of the Son of Man will be just like the days of Noah. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. 40 Then there will be two men in the field; one will be taken and one will be left. 41 Two women will be grinding at the mill; one will be taken and one will be left.

42 “Therefore be on the alert, for you do not know which day your Lord is coming. 43 But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44 For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.

45 “Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? 46 Blessed is that slave whom his master finds so doing when he comes. 47 Truly I say to you that he will put him in charge of all his possessions. 48 But if that evil slave says in his heart, ‘My master is not coming for a long time,’ 49 and begins to beat his fellow slaves and eat and drink with drunkards; 50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth."

The most important aspect of the Last Day, as God said is this sign: “Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33 so, you too, when you see all these things, recognize that He is near, right at the door."

The Number is 12407, יבתז‎ ‎, yavtez, "Do not scorn, disdain, mock, or condemn when you can be kind."

The former frame says not to wait for a person that will set the scales right, but to choose one, one that understands the above Mitzvah, one given to mankind by Jesus Himself, and He is near, right at the door waiting for you to recognize him.

#que belleza!!

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christophe76460 · 7 months ago

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Le mot désert a des significations riches et variées dans la Bible, allant au-delà de la simple idée de lieu aride et inhabité. Il a des origines importantes en hébreu et en grec, avec des connotations spirituelles, théologiques et géographiques.

Origine hébraïque : מִדְבָּר (midbar)

1. Définition :

En hébreu biblique, midbar désigne un lieu sauvage ou inhabité, souvent une région aride ou semi-aride.

Il peut faire référence à des espaces de pâturage (moins déserts que le terme moderne le suggère).

Parfois traduit par "steppe" ou "lieu désolé".

2. Racine et sens figuré :

Le mot midbar provient probablement de la racine dabar (דָּבַר), qui signifie "parler". Cela peut symboliser un lieu où Dieu parle à son peuple, car le désert est souvent présenté comme un espace de rencontre avec Dieu (Exode 3:1, Osée 2:16).

Le désert est perçu comme un lieu de purification, de dépendance totale envers Dieu et de révélation divine.

3. Connotations théologiques :

Lieu d'épreuve : Israël a erré 40 ans dans le désert pour être testé et façonné par Dieu (Deutéronome 8:2-3).

Lieu de refuge : David fuit dans le désert pour échapper à Saul (1 Samuel 23).

Lieu de rencontre avec Dieu : Moïse reçoit la Loi au désert du Sinaï (Exode 19).

Symbolisme messianique : Isaïe 40:3 parle d'une voix criant dans le désert, annonçant la venue du Seigneur, un passage appliqué à Jean-Baptiste.

Origine grecque : ἔρημος (erēmos)

1. Définition :

En grec, erēmos désigne un endroit désert ou isolé, souvent dépourvu d’habitants.

Cela inclut des terres arides, mais aussi des lieux solitaires ou éloignés, propices à la prière ou à la méditation.

2. Utilisation dans le Nouveau Testament :

Jésus se retire dans des lieux déserts (erēmos) pour prier et être seul avec Dieu (Marc 1:35, Luc 5:16).

Le désert est aussi le lieu de la tentation de Jésus après son baptême (Matthieu 4:1-11), où il affronte Satan et démontre sa fidélité au Père.

Jean-Baptiste prêche dans le désert (erēmos), appelant à la repentance et préparant la venue de Jésus (Marc 1:3).

3. Symbolisme spirituel :

L’idée grecque de désert souligne l’isolement spirituel, le dépouillement, et la communion avec Dieu.

Le désert devient un lieu de transformation, où les croyants peuvent être purifiés et renforcés.

Sens théologique global

Le désert, dans les deux langues, est bien plus qu’un simple espace géographique. Il porte des significations profondes dans la Bible :

1. Lieu de dépendance totale envers Dieu : Le peuple d'Israël a appris à dépendre de la manne et de l'eau fournie par Dieu.

2. Lieu de purification et d’épreuve : Les difficultés du désert révèlent le cœur des croyants et leur fidélité à Dieu.

3. Lieu de révélation et de rencontre divine : Dieu se manifeste souvent dans le désert, donnant des instructions et renouvelant son alliance avec son peuple.

4. Symbole de renouveau spirituel : Le désert prépare le chemin pour une transformation, que ce soit pour Israël, Jésus ou les croyants.

Applications spirituelles

Le désert, à la fois en hébreu (midbar) et en grec (erēmos), est un symbole puissant de la vie chrétienne. Il rappelle les moments où nous sommes dépouillés de nos conforts pour dépendre uniquement de Dieu.

Il est aussi un lieu d’introspection et de renouveau, où l’on peut entendre la voix de Dieu plus clairement.

Ainsi, le désert est une image de préparation et de transformation spirituelle, utilisée par Dieu pour faire grandir son peuple dans la foi.

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thepitofjob · 1 year ago

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Job 3: 11-19. "The Sculptor."

Job's whining as to why he can't just run around like a John Girl Walton continues.

The Song of Job proceeds with another cluster of stanzas ending with "When will the slaves be freed from their owners?"

Songs are different from other kinds of scripture found in the Torah and Tanakh as they are not lessons or instructions or strange stories rather they are considered "looters", and explain ways the mind can be taken away from the causes of future strain. They are prophecies for the coming of Shabbat we have yet to fulfill. The longing for Shabbat drenches the following verses:

11 “Why did I not perish at birth, and die as I came from the womb? 12 Why were there knees to receive me and breasts that I might be nursed? 13 For now I would be lying down in peace; I would be asleep and at rest 14 with kings and rulers of the earth, who built for themselves places now lying in ruins, 15 with princes who had gold, who filled their houses with silver. 16 Or why was I not hidden away in the ground like a stillborn child, like an infant who never saw the light of day? 17 There the wicked cease from turmoil, and there the weary are at rest. 18 Captives also enjoy their ease; they no longer hear the slave driver’s shout. 19 The small and the great are there, and the slaves are freed from their owners.

The above center on a power struggle between owners and employees. We own a mind, faculties, and intentions as much as we own property. The Torah forbids work without pay or Shabbat, but one can send a young man or woman to shule without making promises for any kind of pay or reward. This must come from oneself. Adults are no different. When one presumes one is the master and the slave, then one knows when it is time for freedom, which is why one must submit the Self to slavery to the will of God on one's own.

Why young persons would do this is a matter of upbringing but the scent of slavery and freedom afterwards has to be stronger than that.

The Values in Gematria are:

v. 11: “Why did I not perish at birth, and die as I came from the womb?" Why aren't we born perfectly? We just aren't. We must live and die all the time as times change. The Number is 3539, גה‎‎גט‎‎, geght, "you gawked." = tah, you had to start at the bottom.

v. 12: Why were there knees to receive me? The Number is 4849, ד‎חד‎‎ט, ddt, "faith in the religion."

v. 13: For now I would be lying down in peace. The Number is 5701, ה‎ז‎אֶפֶסא, the zefesa, "then you climbed."

In the Exodus 19–20 the Israelites camp at the base of the mountain while Moses prepares to ascend. Moses sets boundaries and warns the people not to touch the mountain, even under threat of death. After three days, God descends on the mountain in a cloud of smoke, accompanied by thunder, lightning, and trumpet blasts.

The climb to Horeb is the midpoint of the Torah. It is explained by the etymology as the ability to speak intelligently:

"The verb חרב (hareb) means to dry up, be in ruins, lay waste. Adjective חרב (hareb) means dry or desolate. Noun חרב (horeb) means dryness or desolation. Noun חרבה (horba) means waste or ruins. Noun חרבה (haraba) describes dry land. Noun חרבון (herabon) means drought.

Perhaps a whole second verb, but more probably a specialization of the former, חרב (hareb) also means to fight or slay. Noun חרב (hereb) is the Bible's common word for sword.

The edge of a sword was known by the Bible's common word for mouth, namely פה (peh). The common word for wilderness, מדבר (midbar), comes from the verb דבר (dabar), to speak."

One cannot just go to school and learn how to win the spelling bee, one has to develop literacy with what it means to have willpower over one's desires and impulses especially those associated with violence. Man has not been able to forsake violence in thought, word or deed becuase it has maligned the Jew and the Torah and been disobedient to God. In addition to learning reading, writing, science and the rest, one must unlearn how to be violent.

v. 14-15: With kings and rulers of the earth who built for themselves places now lying in ruins with princes who had gold, who filled their houses with silver.

Kings are persons who have mastered the Torah and Tanakh and can do whatever they want. They happen to want to do the right things. Princes are Jews who want to be kings and understand what this means. This is the secret to explaining why one must attend the shule.

The Number is 12591, יבהטא‎, "a sinner in sin." We all want the same things, some people try to own them at a price higher than their worth. This is a mistake.

v. 16: Or why was I not hidden away in the ground like a stillborn child, like an infant who never saw the light of day? The Number is 8821, ח‎חב‎א, "God is hiding within."

There is something called Gad in Judaism. One cannot be a heathen lad or lass and expect the world to bow down. Jews are expected to be better than everyone else. Without the firm expectations named in the Torah they will always be funnylooking kids with big noses.

Until the Kingdom is constitued and every enemy of the Jewish people is dead, the Jew will need God on his side and for this the study of the Torah all the way to Shabbat is necessary.

Gad is the way this is done:

"The verb גדד (gadad) describes making an invasive cut, mostly in order to expose something valuable. Noun גדוד (gedud) may describe an invasive band of raiders, or more general: a cutting, a furrow. Noun גדודה (geduda) means a furrow or cutting. Noun גד (gad) appears to describe the exposed treasure and may be used to describe a physical fortune, plain luck or a state of felicity.

Verb גדה (gada) also means to cut. Noun גדה (gadda) refers to a river bank. Noun גדי (gedi) describes a young animal, but mostly one that was either just slaughtered or soon will be."

Shabbat =

v. 17-19: There the wicked cease from turmoil, and there the weary are at rest. Captives also enjoy their ease; they no longer hear the slave driver’s shout . The small and the great are there and the slaves are freed from their owners.

The Number is 12030, יבאֶפֶסל‎‎, "I will be sculpted."

Persons who are slaves to religion and politics are not persons they are pawns. God is not hidden in people that engage in violence, rape little kids, who lie, or dig terror tunnels no matter how much they preach and bitch all day long. These God abandons, they are worthless, not worth the time or the effort. They are all, in fact, already dead.

A Jew and His God are not pawns of each other, they are slave and owner, very valuable to each other. One day the slave is freed to find his own volition. This must be explained and understood without regret.

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