#חק

[spiritsoulandbody]

#DailyDevotion First Study & Delight In God's Word

#DailyDevotion First Study & Delight In God's Word Psalm 119 9How can a young man keep his life pure? By living as You tell (dabar) him to. 10With all my heart I search for You. Don't let me stray from Your commandments (mitsvah). 11I treasure in my heart what you say (imrah), so I won't sin against You. 12Blessed are You, O LORD — teach me Your laws (choq). 13With my lips I tell of every decree (mishpat) that comes from Your mouth. 14I delight in the way of Your written instructions (edah) as much as in all kinds of riches. 15I think about how You want me to live (piqqud) and watch Your ways. 16I delight in Your laws (choq) and will not forget what You say (dabar). This section begins with the bemah (במה) a combination of the partical ב and במה.. Remember this is an acrostic psalm so the first letter of each verse will begin a letter of the alphabet. Yesterday it was aleph. Today it is beth. What great advice to young men. If you want to keep your life pure, by guarding/keeping the Word of the LORD. I don't care for the translation here at this point. At this point it's not so much how we live but keeping our eyes on the Word. The Word then will produce the life. It's like when Jesus tells His disciples to "keep His commandments." The main thrust there is not to do them but to keep them pure, neither adding to or subtracting from them. Then the life He wants to produce will come to pass. There are two words for heart in the Hebrew, לֵב and לֵבָב. The first one is used here. According to one Hebrew scholar the difference between the two is the first, "A heart’s current nature, quality, condition, persuasion, or inclinations." The second, "The action taken based on the current nature, quality, condition, persuasion, or inclinations of the heart." (Jack Caccione) Based on this the current state of the psalmist heart is one that desires to search for the LORD. Because he always wants to search for the LORD, he petitions the LORD to keep him from straying from His commandments. It is only by the power of the Holy Spirit we are able to keep God's commands as He desires us to keep them. In verse 11, heart is the same. It stands in parallel to what was said in the previous one. Here the state of the heart is one that treasures what God has spoken. When we do that, we won't be sinning against the LORD. Notice again, we must keep, guard, and treasure God's Word before we do God's Word. The first produces the second. It isn't the other way around. We need the LORD to teach us what He has written down (the choq) then we can speak the decrees (misphat) the LORD has spoken. We can look all day at God's Word, but if He does not open it to us or we resist His opening it to us, we will not understand His commands, hence this petition. God's written witness (edah) is worth more than all worldly riches. They give us a way (derek) to live and the regenerated heart will delight in them. I don't like the translation of verse 15. It gives more outward action than the Hebrew does. It is pondering the details (piqqud) of the LORD's ways (orach another word for path, way, also figuratively way of life). Now we know Jesus is the Way, the Truth and the Life. We should look deeply, ponder with all our heart what He has done for us and what He has taught us. Then we should pray the Holy Spirit to live out that Word in our lives. So we are to delight in the written Word and not forget what He said. James says in 1:25 "But if you look into God's perfect Word, which makes us free, and continue to do so — if you don't merely listen and forget but do what it says — you'll be happy as you do it." Merciful God and Father, give us Your Holy Spirit so we may delight in Your Word and then do what it says. In Jesus' name we pray. Amen. Read the full article

[magnetothemagnificent]

לו שר בנו עמרם פני דודי

מתאדמים העת שתות שכר

ולפי קוצותיו והוד יפיו

לא חק בתורתו ואת זכר

"If only the son of Amram saw the face of my beloved

Reddening now as he gets drunk

And his curls and the splendor of his beauty

He would not have decreed in his Torah 'And with a male-'"

-From Tachkemoni, Chapter 50: Verse 107, by Rabbi Yehudah Al-Harizi

[id in alt text]

[myprism]

לפעמים בא לי להקיא מקנאה. באמת זה בלתי נשלט. ובדרל כלל כשבא לי להקיא מקנאה זאת קנאה רעה. מה אני אעשה… לא נשאר לי לעשות כלום חות מלנשום ולתול זה, לחבק את עצמו חזק חק ולהמשיך לעבוד על הכל, לאט לאט ובחמלה.

[thegenealogy]

1 Chronicles 6: 74-76. "The Brace."

The Territory Towns and Pastures, continued.

In this section, we go even deeper in our journey from the heavens to the community, to leadership to the mind of the studliest Jewish poet, into the soul.

The soul and all souls which are often referred to using terms that describe heat in its various forms are explained here as a fire that needs to be braced by bricks, much in the way eras of human history are broken up into episodes.

The collected experiences contained in the eras show humanity is corrupt. It deliberately acts inept on purpose, it treats the Torah like rubbish and the House is in a dire state.

The Tanakh says this disrespect should cause a state of great agitation, a heat of a different kind, the end result of which is an entirely new age, a new soul that will dwell in the House of Humanity:

74 from the tribe of Asher "Happiness" they received Mashal, Abdon, 75 Hukok and Rehob, together with their pasturelands;

Mashal=

משח

The verb משח (mashah) means to anoint, or even more general: to spread a liquid. In Jeremiah 22:14 the prophet speaks of "painting" a house bright red. In Isaiah 21:5 shield are "oiled". In Exodus 29:2 ritualistic unleavened cakes are "oiled".

It seems that this verb is employed where attention needs to be drawn; it does not simply denote a physical act but much rather a marking, a setting apart. It's no surprise therefore that the most common usage of this verb entails the ritual of "anointing" someone in office, and only the offices that had no earthly superior: the King of Israel (1 Samuel 16:3), a prophet (1 Kings 19:16, Isaiah 61:1) or a High Priest (Exodus 28:41).

Abdon=the expert

Hukok=

חקק

The verb חקק (haqaq) basically means to bring closely near (the way a paraphrase "approaches" an original), but is in practice used to mean to decree or to engrave (since decrees were published by engraving them in stone). That means that God's laws are not means to subdue to but rather means to bring close. To obey someone means to slavishly comply, but to love someone means to generously give. The same difference exists between falling into someone's hands, and falling into someone's arms.

Nouns חק (hoq) and חקה (huqqa) both describe something desired or demanded; statements that express the wishes of an authority, whether a political authority such as a king or government, or an intellectual authority such as a teacher.

Noun חיק (heq) means bosom; the upper torso in which one's breath and voice coincide. Where the belly served as the seat of one's emotions and instincts, the noun חיק (heq) describes a hollow container in which one's conscious intent, one's reason and concerns are stored. Hence the idiom of bringing someone or something into one's bosom.

Rehob=

רחב

The verb רחב (rahab) means to be or become large or wide — mostly of territory but also of fame, abilities, courage, trouble and so on.

This verb's derivatives are: the nouns רחב (rahab) and רחב (rohab), width or wideness; adjective רחב (rahab), broad or wide; noun רחוב (rehob), a broad open place or plaza, and noun מרחב (merhab), a broad or roomy place.

76 and from the tribe of Naphtali "Justice" they received Kedesh in Galilee, Hammon and Kiriathaim, together with their pasturelands.

Kedesh in Galilee= "The Sacred Age."

The parallel verb גיל (gil) expresses a circular motion as is mostly associated with expressions of joy and celebration (dance). Nouns גיל (gil) and גילה (gila) mean a rejoicing. Noun גיל (gil) describes a circle or time: an age.

The Gematria for this section comes from Kedesh Galilee, which is 91 and returns the "Brace". see Hammon, next:

Hammon=

חמם

The verb חמם (hamam) means to be hot and is sometimes used to describe mental agitation. Nouns חם (hom) and חמה (hamma) mean heat. Adjective חם (ham) means hot. The noun חמן (hamman) denotes a kind of mysterious small pillar (perhaps a device?).

The verb יחם (yaham) also means to be hot, but mostly in a mental sense: to be exited or angered. The noun חמה (hema) mostly refers to a severe mental "burning": anger or rage.

The verb חמה (hmh) is not used in the Bible, but in cognate languages it means to surround, guard or protect. Perhaps this verb has nothing to do with the previous and only accidentally looks similar, but perhaps it ties into the fact that natural open fires aren't very warm and smelting metals require sophisticated ovens. Noun חם (ham) means father-in-law and its feminine equivalent, חמות (hamot), means mother-in-law — and note that the Trojan theme of the "girl" kept in the city of her forceful lover is very common in classical literature. Noun חומה (homa) describes a protective wall.

Kiriathaim=

קרר

Root קרר (qarar) means to cool off in a thermodynamic sense: to go from hot gas to cool liquid to a cold solid. Socially this would describe warring tribes "cooling off" into culturally compatible peoples and liquid trading networks and ultimately the formation of cities and solid nations. Intellectually, diverse viewpoints might congeal into local conventions and ultimately a global standard.

Adjective קר (qar) means cool. Nouns קר (qor) and קרה (qara) mean cold. Noun מקרה (meqera), meaning coolness.

Noun קיר (qir) is one of a few words for wall. It might relate to the root because bricks are congealed mud, and a wall is bricks pieced together (non-standard bricks take some puzzling and pounding). The noun קרקע (qarqa') means floor; earth trampled into a compact state. The verb קרקר (qarqar) means to forcibly compact, to pound down.

Pouding down is good. But seriously, the Tanakh says we have to pound the fire of the burning finger back into ourselves, cause it to congeal into a standard of Godliness that would put an end to all competition for a share of happiness on this world.

[nataliesnews]

Palestinian organizations terrorist 25.10.2010

,

On Friday, the Shinui government crossed a line that no Israeli government has dared to cross so far, declaring six Palestinian civil society organizations "terrorist organizations." This shameful declaration does not say anything about these organizations - but it does say a lot about the violence, brutality and arrogance that the Israeli regime has been using as a routine against Palestinians for decades.

 B'Tselem stands in solidarity with our Palestinian colleagues. We are proud of our joint work with them over the years and of the joint struggle against the apartheid regime and against the occupation. So it was and so it will be. Among the organizations that the government outlawed is the oldest Palestinian human rights organization, al-Haq, which has been operating for more than forty years. Al-Haq and B'Tselem have won international awards together several times. In 2018, when al-Haq and B'Tselem received the French Republic's award for human rights, the government tried to prevent this - even then through lies similar to those now being heard. Despite the lies, the award was given. Despite the threats, work will continue.

 This morning, together with more than twenty other civil society organizations in Israel, we published an ad on the front page of Haaretz. Together, we say the obvious: the indictment of human rights organizations is a cowardly move that characterizes dark and authoritarian regimes.

The Israeli apartheid regime has sweeping powers when it comes to managing the lives of Palestinian nationals - it does not hesitate to use them to prevent them from disclosing its actions, demanding accountability and exerting international pressure. This regime is now using its powers to try to close down human rights organizations - again on the basis of "confidential evidence". The one who signed the order this time is the defense minister - but the responsibility, and the disgrace, is on the entire government, on each and every one of the ministers, on every party that is a member of the coalition.

 Over the years, Israel has been careful to paint any Palestinian move that is not a surrender to apartheid and occupation as "terrorism": The Hague? Legal terrorism. UN? Diplomatic terrorism. Consumer boycott? Economic terrorism. Demonstrations? Popular terrorism. Israel tries to paint those who are fighting for their freedom as terrorists, but the one who rejects Momo rejects.

 Whatever the responsibility of the Defense Minister's declaration, one thing is clear: the Palestinian struggle for human rights, liberty and equality will continue. And B'Tselem will continue to stand in solidarity with our Palestinian colleagues - until the eradication of apartheid.

 Hagai Elad, CEO of B'Tselem

                              שלום סילביה,

ביום שישי חצתה ממשלת              "השינוי" קו שאף ממשלה ישראלית לא העזה לחצות עד כה              והכריזה על שישה ארגוני חברה אזרחית פלסטינים כ"ארגוני              טרור". הכרזה              מבישה זו אינה אומרת דבר על ארגונים אלו – אך היא              אומרת המון על האלימות, הברוטליות והשחצנות שהמשטר הישראלי מפעיל              כדבר שבשגרה נגד פלסטינים מזה עשרות שנים.                            בצלם              ניצב בסולידריות עם עמיתינו הפלסטינים. אנחנו גאים              בעבודתנו המשותפת איתם לאורך השנים ובמאבק המשותף נגד משטר              האפרטהייד ונגד הכיבוש. כך היה וכך יהיה. בין הארגונים אותם הוציאה              הממשלה מחוץ לחוק ישנו גם ארגון זכויות האדם הפלסטיני הותיק ביותר,              אל-חק, הפועל כבר יותר מארבעים שנה. אל-חק ובצלם זכו יחד בפרסים              בינלאומיים מספר פעמים. ב-2018, כאשר אל-חק ובצלם קיבלו את פרס              הרפובליקה הצרפתית לזכויות אדם, ניסתה הממשלה למנוע זאת – גם אז              באמצעות שקרים דומים לאלו המושמעים כעת. למרות השקרים, הפרס הוענק.              למרות האיומים, העבודה תימשך.                            הבוקר פרסמנו ביחד עם              עוד למעלה מעשרים ארגוני חברה אזרחית בישראל מודעה בעמוד              הראשון של עיתון הארץ. ביחד, אנו אומרים את המובן מאליו: הפללתם של ארגוני              זכויות אדם היא צעד פחדני, המאפיין משטרים אפלים ואוטוריטריים.

למשטר האפרטהייד הישראלי ישנן סמכויות גורפות בכל              הנוגע לניהול חייהם של הנתינים הפלסטינים – שהוא אינו מהסס להשתמש              בהן גם כדי למנוע מהם לחשוף את פעולותיו, לדרוש מתן דין וחשבון              ולהפעיל לחץ בינלאומי. כעת מנצל משטר זה את סמכויותיו כדי לנסות              לסגור ארגוני זכויות אדם – גם הפעם על בסיס "ראיות              חסויות". מי שחתם הפעם על הצו הוא שר הביטחון – אך האחריות, והקלון, הם על              הממשלה כולה, על כל אחת ואחד מהשרים, על כל מפלגה אשר חברה בקואליציה.                            לאורך השנים, ישראל מקפידה לצבוע כל צעד פלסטיני שאינו בבחינת כניעה              לאפרטהייד ולכיבוש בתור "טרור": האג? טרור משפטי.              או"ם? טרור דיפלומטי. חרם צרכנים? טרור כלכלי. הפגנות? טרור              עממי. ישראל מנסה לצבוע את מי שנאבקים על חירותם כטרוריסטים, אך              הפוסל במומו פוסל.                            תהיה אחריתה של הכרזת שר הביטחון אשר תהיה, דבר אחד ברור: המאבק הפלסטיני למען              זכויות האדם, חירות ושיוויון יימשך. ובצלם יוסיף              לעמוד בסולידריות עם עמיתינו הפלסטינים – עד למיגור האפרטהייד.                            חגי אלעד, מנכ״ל בצלם

    _._

[poetryofchrist]

Old Posts - remembering earlier days

 Do you remember this?

Word / Gloss

1

2

3

4

5

6

7

8

Vs

Stem

אשׁר which

░

PRO 31:1

אשׁר

ודרכיך nor your ways

░

PRO 31:3

דרך

פן lest

░

PRO 31:5

פן

רע evil

░

PRO 31:12

רעע

וחק and decree

░

PRO 31:15

חק

לה for herself

░

PRO 31:22

ל

בשׁבתו where he sits

░

PRO 31:23

ישׁב

ויאשׁרוה and they make her happy

░

PRO 31:28

אשׁר

יהוה Yahweh

░

PRO 31:30

יהוה

לה to her

░

PRO 31:31

ל

יהוה Yahweh

░

PSA 2:2

יהוה

יושׁב the one sitting

░

PSA 2:4

ישׁב

למו them

░

PSA 2:4

ל

חק the decree of

░

PSA 2:7

חק

יהוה Yahweh

░

PSA 2:7

יהוה

תרעם you will injure them

░

PSA 2:9

רעע

יהוה Yahweh

░

PSA 2:11

יהוה

פן lest

░

PSA 2:12

פן

דרך the way

░

PSA 2:12

דרך

אשׁרי happy are

░

PSA 2:12

אשׁר

I have been wondering how to express my pattern recognitions and my translation controls using my recent conversion of the software to SimHebrew.

The above is pretty clear even if you don't read Hebrew. It seems to suggest that the writer of Proverbs 31 was familiar with the words of Psalm 2 and laid out the poem with these keywords in mind. But it is open to accident. The stems are common and some of the sounds match without the sense matching.

But this is typical of what I was looking for when I began my study of recurring word patterns in the Psalms almost 15 years ago. It was the 2006 conference on Hebrews and theology that drew my attention to the Psalms. I had already been looking at keywords by drawing diagrams and manually mapping the patterns of word usage in the epistle to the Hebrews. I was using an early version of the IDE I use today but one that was more oriented to diagramming than to active form controls and database programming.

My earliest blog posts are from 2006. I have been on blogger for 14 years almost to the day. The earliest posts on Bob's Log use the old diagramming surface. Though I have the pieces, these diagrams no longer display via normal clicks. You have to have them on a local drive or at a fixed address - and these days I don't pay for an address. The html file references all the pieces but the links must be adjacent and in a subdirectory. When I look at them now, they are a mass of detail to me, and not very revealing. I was lost in the forest and I painted all the trees. 

Here's the above having modified the final column to SimHebrew. It's a bit of smoke and mirrors. Patterns seem to be important, but are they content or technique? (It works though.)

Word / Gloss1234567VsStemאשׁר which

░

PRO 31:1awrודרכיך nor your ways

░

PRO 31:3drcפן lest

░

PRO 31:5pnבה in her

░

PRO 31:11bרע evil

░

PRO 31:12ryyוחק and decree

░

PRO 31:15kqלה for herself

░

PRO 31:22lויאשׁרוה and they make her happy

░

PRO 31:28awrלה to her

░

PRO 31:31lלמו them

░

PSA 2:4lחק the decree

░

PSA 2:7kqתרעם you will injure them

░

PSA 2:9ryyפן lest

░

PSA 2:12pnדרך the way

░

PSA 2:12drcאשׁרי happy are

░

PSA 2:12awrבו in him

░

PSA 2:12b

Here's my first version of Psalm 1. I linked the whole Psalter this way with many graphs and tables. Word by word. Line by line. Perpetually puzzling.

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[spiritsoulandbody]

#DailyDevotion Blessed Is The Man Who Walks In The Way Of The LORD

#DailyDevotion Blessed Is The Man Who Walks In The Way Of The LORD Psalm 119 Happy are those whose lives are innocent, who live by what the LORD teaches (torah). 2happy are those who keep the truths(edah) He wrote, searching for Him with all their hearts; 3who do no wrong but walk in His ways. 4You ordered us to give diligent attention to Your directions(piqqud). 5O how I want my life to conform to Your laws(huqqim)! 6I will never be ashamed when I study all Your commandments(miswat). 7I will praise You sincerely as I learn Your righteous decrees(misphat). 8I will keep Your laws(huqqim)—don't utterly forsake me. Today we embark on the longest Psalm. As we get started we should note several characteristics. First it is an acrostic Psalm. It has 22 sections as there are 22 letters in the Hebrew alphabet. Each section begins with the letter of the alphabet in sequence. Second, it speaks to us about God's Word. It is a meditation on God's Word. There are 8 verses in each section. There are 8 words used for God's Word and each section uses one or more of those words. The words are in English: law (torah), word (dabar), judgments (mitspaim), testimonies (edah), commandments (miswot), statutes (huqqim), precepts (puqqudim), and word (imrah-word in this case is something that is uttered whereas dabar is any sort of word). What words are used in the opening 8 verses? Dabar is in the first verse, edah in the second, piqqud in the fourth, huqqim in the fifth, miswat in the sixth, misphat in the seventh, and huqqim in the eighth. It's amazing that in the opening salvo here there are six of the words used. The only ones missing are dabar and imrah. This sets the tone for the rest of the psalm. The whole of the psalm is a meditation on these words plus imrah. As we can see in the first two paragraphs there are different translations for these eight words depending on your translation. We may explore these a bit as we go. As expected the first word of this section begins with a word that starts with aleph, the first letter of the Hebrew alphabet. It is אשׁר. It is blessedness or happiness. Who is the man that is happy? The one whose life is innocent who lives by what the LORD teaches or walks in the LORD's Torah (instruction often translated law). You know if you live according to the revealed will of the LORD, you simply are not going to be causing yourself or other people trouble. Certainly, with a few exceptions, you'll be happy in that state of being. Happiness is again the result of those who keep in the sense of guarding His truths or testimonies. That is to keep them in the forefront of our minds. Ways (Hebrew derek) may also be considered a ninth word for God's Word. Verse four is a remembrance of Deut. 11:18-20. We should be in God's Word regularly, talking about it with others, whenever and wherever. Digging into God's Word, if we love the LORD and trust Him, we should love to do His Word and endeavor to do it. Given, it is often a struggle for us. We should not hate what God commands and instructs us if the Holy Spirit dwells in us. Studying God's commandments should not make us ashamed. If anything we put them forward to those around us and they should be ashamed for following another way, another path other than the LORD's. As we study the LORD's decrees, we praise the LORD for His wisdom shown by them. Those who do not praise the LORD for them are living in darkness. God's Light is not in them. There is a vow then to keep the laws of the LORD. Yes, the Christian response to hearing God's Word is not, "Well, I'll never keep that," but "If this is what the LORD wants, this is what I want and am going to do." The plea to not have the LORD forsake us probably is from our understanding of ourselves in this weak estate. We sincerely intend to keep and do His will. We know we will fall short. For Christ's sake then we make our plea for mercy, kindness, love and forgiveness. Almighty God and Father, You put forth Your instructions so we may live well. Grant us Your Holy Spirit so we may walk in Your ways and be blessed. In Jesus' name we pray. Amen. Read the full article

[poetryofchrist]

Xet

Aleph Bet Gimel Dalet Heh Vav Zayin Xet Tet Yod Kaf Lamed Mem Nun Samek Ayin Peh Tsade Qof Resh Shin Sin Taf חבא camouflage (30) camouflaged place (1) incarnate (1) חבב inner core (1) חבה shroud (5) xubbah (1) חבט beat out (3) beating out (1) חבל rope (21) pledge (21) pang (12) margin (10) inflict pain (8) take pledge (6) hurt (5) company (3) marginalize (3) territory (3) -- (2) Pledges (2) through pledge (2) held pledge (1) inflicted pain (1) inflicting pain (1) pilot (1) pushes out (1) takes pledge (1) two pledge (1) חבצלת crocus (2) חבק clasp (14) חבר partner (20) companion (19) stripe (9) charm (8) brace (2) cobbled together (2) cobble (1) חבשׁ saddle (12) bind (8) bandage (5) bound (2) boundary (2) binds together (1) binds up (1) חבת pan (5) pans (1) חגא giddiness (1) חגב grasshopper (5) חגג feast (46) festival (12) festive sacrifice (9) festivity (6) festive (4) keep feast (1) חגו cleft (3) חגר attire (21) wear (16) sash (5) wore (3) חדד keen (11) חדה cheer (6) חדי chest (1) חדל refrain (16) set aside (13) give up (5) finite (4) gave up (4) left alone (4) given relief (2) given up (2) leave alone (2) left off (2) leaves off (1) sets aside (1) setting aside (1) terminate (1) חדק prickly shrub (2) חדקל Hidkel (2) חדר inner room (22) room (11) -- (2) חדשׁ month (194) new moon (68) new (54) new thing (3) renovate (3) חוא divulge (14) discourse (1) divulg (1) חוב endanger (1) insolvent (1) חוג ambit (3) ambient (1) חוד riddle (22) חוה municipality (7) breathe (6) eve (2) חוח thorn (18) bracelet (1) חוט thread (5) threade (1) חול writhe (28) sand (22) dance (18) birth (13) turmoil (10) brought birth (6) endured birth (3) twist (3) endure birth (2) enduring birth (2) birth between (1) brings birth (1) there turmoil (1) writhed birth (1) חום brown (4) חומה wall (106) rampart (17) חוס spare (23) חוף port (7) חוץ outside (94) street (50) and on the outside (4) and to the outside (3) the outside (3) abroad (2) towards the outside (2) and outside (1) from outside (1) in the street (1) חור hole (9) cream-white (4) cream-white cotton (1) pale (1) חושׁ hurry (21) came quick (1) necessary (1) readiness (1) scurry (1) חזה vision (63) gaze (55) visionary (17) perceive (13) torso (13) envision (5) manifest (1) חזיז thunderbolt (3) חזיר boar (7) חזק resolute (146) encourage (61) courageous (45) revamp (45) resolve (12) courage (7) held resolute (7) resolutely hold (3) give courage (1) given courage (1) hold resolute (1) holds resolute (1) most resolute (1) resolute hold (1) resolutely held (1) resolutely took hold (1) show resolute (1) חטא sin (350) sin offering (138) sins (79) sinful (3) offer sin offering (2) offered sin (2) heavy sin (1) mid sin (1) miss (1) offering sin (1) use sin (1) חטב dress (10) חטה wheat (30) חטם dampen (1) חטף seize (3) חטר twig (2) חיה live (385) life (230) animal (55) alive (28) keep alive (16) living creature (15) revive (15) give life (13) kept alive (8) living thing (8) raw (4) outlive (3) gives life (2) left alive (2) allowed 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