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quotesfrommyreading · 1 year

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The Mesha Stele, a three-foot-tall black basalt monument dating to nearly 3,000 years ago, bears a 34-line inscription in Moabite, a language closely related to ancient Hebrew—the longest such engraving ever found in the area of modern-day Israel and Jordan. In 1868, an amateur archaeologist named Charles Clermont-Ganneau was serving as a translator for the French Consulate in Jerusalem when he heard about this mysterious inscribed monument lying exposed in the sands of Dhiban, east of the Jordan River. No one had yet deciphered its inscription, and Clermont-Ganneau dispatched three Arab emissaries to the site with special instructions. They laid wet paper over the stone and tapped it gently into the engraved letters, which created a mirror-image impression of the markings on the paper, what’s known as a “squeeze” copy.

But Clermont-Ganneau had misread the delicate political balance among rival Bedouin clans, sending members of one tribe into the territory of another—and with designs on a valuable relic no less. The Bedouin grew wary of their visitors’ intentions. Angry words turned threatening. Fearing for his life, the party’s leader made a break for it and was stabbed in the leg with a spear. Another man leaped into the hole where the stone lay and yanked up the wet paper copy, accidentally tearing it to pieces. He shoved the torn fragments into his robe and took off on his horse, finally delivering the shredded squeeze to Clermont-Ganneau.

Afterward, the amateur archaeologist, who would become an eminent scholar and a member of the Institut de France, tried to negotiate with the Bedouin to acquire the stone, but his interest, coupled with offers from other international bidders, further irked the tribesmen; they built a bonfire around the stone and repeatedly doused it with cold water until it broke apart. Then they scattered the pieces. Clermont-Ganneau, relying on the tattered squeeze, did his best to transcribe and translate the stele’s inscription. The result had profound implications for our understanding of biblical history.

The stone, Clermont-Ganneau found, held a victory inscription written in the name of King Mesha of Moab, who ruled in the ninth century B.C. in what is now Jordan. The text describes his blood-soaked victory against the neighboring kingdom of Israel, and the story it told turned out to match parts of the Hebrew Bible, in particular events described in the Book of Kings. It was the first contemporaneous account of a biblical story ever discovered outside the Bible itself—evidence that at least some of the Bible’s stories had actually taken place.

In time, Clermont-Ganneau collected 57 shards from the stele and, returning to France, made plaster casts of each—including the one Langlois now held in his hand—rearranging them like puzzle pieces as he worked out where each of the fragments fit. Then, satisfied he’d solved the puzzle, he “rebuilt” the stele with the original pieces he’d collected and a black filler that he inscribed with his transcription. But large sections of the original monument were still missing or in extremely poor condition. Thus certain mysteries about the text persist to this day—and scholars have been trying to produce an authoritative transcription ever since.

The end of line 31 has proved particularly thorny. Paleographers have proposed various readings for this badly damaged verse. Part of the original inscription remains, and part is Clermont-Ganneau’s reconstruction. What’s visible is the letter bet, then a gap about two letters long, where the stone was destroyed, followed by two more letters, a vav and then, less clearly, a dalet.

In 1992, André Lemaire, Langlois’ mentor at the Sorbonne, suggested that the verse mentioned “Beit David,” the House of David—an apparent reference to the Bible’s most famous monarch. If the reading was correct, the Mesha Stele did not just offer corroborating evidence for events described in the Book of Kings; it also provided perhaps the most compelling evidence yet for King David as a historical figure, whose existence would have been recorded by none other than Israel’s Moabite enemies. The following year, a stele uncovered in Israel also seemed to mention the House of David, lending Lemaire’s theory further credence.

Over the next decade, some scholars adopted Lemaire’s reconstruction, but not everyone was convinced. A few years ago, Langlois, along with a group of American biblical scholars and Lemaire, visited the Louvre, where the reconstructed stele has been on display for more than a century. They took dozens of high-resolution digital photographs of the monument while shining light on certain sections from a wide variety of angles, a technique known as Reflectance Transformation Imaging, or RTI. The Americans were working on a project about the development of the Hebrew alphabet; Langlois thought the images might allow him to weigh in on the King David controversy. But watching the photographs on a computer screen in the moments they were taken, Langlois didn’t see anything of note. “I was not very hopeful, frankly—especially regarding the Beit David line. It was so sad. I thought, ‘The stone is definitively broken, and the inscription is gone.’”

It took several weeks to process the digital images. When they arrived, Langlois began playing with the light settings on his computer, then layered the images on top of each other using a texture-mapping software to create a single, interactive, 3D image—probably the most accurate rendering of the Mesha Stele ever made.

And when he turned his attention to line 31, something tiny jumped off the screen: a small dot. “I’d been looking at this specific part of the stone for days, the image was imprinted in my eyes,” he told me. “If you have this mental image, and then something new shows up that wasn’t there before, there’s some kind of shock—it’s like you don’t believe what you see.”

In some ancient Semitic inscriptions, including elsewhere on the Mesha Stele, a small engraved dot signified the end of a word. “So now these missing letters have to end with vav and dalet,” he told me, naming the last two letters of the Hebrew spelling of “David.”

Langlois reread the scholarly literature to see if anyone had written about the dot—but, he said, no one had. Then, using the pencil on his iPad Pro to imitate the monument’s script, he tested every reconstruction previously proposed for line 31. Taking into account the meaning of the sentences that come before and after this line, as well as traces of other letters visible on RTI renderings the group had made of Clermont-Ganneau’s squeeze copy, Langlois concluded that his teacher was right: The damaged line of the Mesha Stele did, almost certainly, refer to King David. “I really tried hard to come up with another reading,” Langlois told me. “But all of the other readings don’t make any sense.”

In the sometimes contentious world of biblical archaeology, the finding was hailed by some scholars and rejected by others. Short of locating the missing pieces of the stele miraculously intact, there may be no way to definitively prove the reading one way or another. For many people, though, Langlois’ evidence was as close as we might get to resolving the debate. But that hasn’t stopped him from inviting competing interpretations. Last year, Matthieu Richelle, an epigrapher who also studied under Lemaire, wrote a paper arguing, among other things, that Langlois’ dot could just be an anomaly in the stone. He presented his findings at a biblical studies conference in a session organized by Langlois himself. “This says something about how open-minded he is,” Richelle told me.

— How an Unorthodox Scholar Uses Technology to Expose Biblical Forgeries

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shalomelohim · 9 months

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La Parachah « Chémoth » (Noms)

Pensée

“Et il dit, N’approche pas d’ici ; ôte tes sandales de tes pieds, car le lieu sur lequel tu te tiens est une terre sainte.” (Exode 3:5)

“Et le chef de l’armée de YHWH dit à Josué, ôte ta sandale de ton pied, car le lieu sur lequel tu te tiens est saint. Et Josué fit ainsi.” (Josué 5:15)

Voici Moïse puis Josué face à une situation similaire. Là où se tient l’Ange du buisson puis le chef de L’armée de YHWH, ce lieu est sacré. L’Ange est dans les deux cas le même. Quelle est cette apparition du céleste, tantôt feu, tantôt soldat l’épée à la main ? Le même qui répondait à Manoah qui lui demandait son nom :

“Et l’Ange de YHWH lui dit, Pourquoi demandes-tu mon nom ? Il est merveille.” (Juges 13:18)

Lectures Parachah : Chémoth / Exode 1:1 à 6:1 Haftarah : Yésha’yahou / Isaïe 27:6 à 28:13 Bérith Hadachah : Galatiyim / Galates 3:22 à 4:9

Rappel Les commentaires ne sont pas des études, mais des pensées que la lecture de la parachah nous inspire et nous permet, sur une année, de relier les textes de la Torah et des Prophètes aux textes de la Bériyth haHadachah, de l’Alliance renouvelée en Yahshua.

Résumé de la parachah Yaaqov (Jacob) et ses fils, Yéhoudah (Juda), Yossef (Joseph) et leurs 10 autres frères, complémentés de Ménashéh et Éphraïm, sont morts au pays d’Égypte.

Les hébreux résident désormais dans ce pays et y prospèrent. Un Pharaon qui n’a pas connu Yossef, asservit le peuple hébreu à de lourds travaux et tente de contenir la démographie d’Israël en assassinant les jeunes enfants mâles.

Moshéh, l’un d’eux, est recueilli par la fille de Parô, Pharaon. Moshéh devenu adulte se rend coupable d’un crime de sang et s’enfuit au pays de Madian, où il s’établit chez Réouel-Yithro, dont il devient le gendre.

Pendant cette seconde partie de sa vie, l’Élohim d’Israël, YHWH, se révèle à Moshéh. IL le missionne pour retourner en Égypte et l’associe à son frère Aharon pour délivrer Son peuple de la main de Pharaon.

Mais Pharaon ne veut pas laisser partir le peuple pour qu’il serve YHWH. Il s’ensuit la première des révoltes du peuple contre Moshéh et Aharon, puis la première supplique de Moshéh à l’adresse de son Élohim et Sa réponse :

« maintenant, tu vas voir… ».

Moshéh est de la 26ème génération et vivra 120 ans. Il a 40 ans quand il quitte l’Égypte, il a 80 ans quand il intervient auprès du Pharaon, puis il passe encore 40 ans dans le désert sans pouvoir entrer en Kénaan. Moshéh est fils de Yokhévéd et d’Amram, lui-même fils de Qéhath, qui est fils de Léviy, fils de Yaâqov.

Ainsi le « sauveur » de cette génération n’est ni de Juda, ni d’Éphraïm car la priorité du temps n’est pas au messianisme ni à la royauté, mais à la constitution d’un peuple de sacrificateurs, à la formalisation d’un culte et d’une Tente de rendez-vous d’où le Verbe et la Torah seront entendus de tous. Une nouvelle étape dans le plan de Salut divin, la création d’une entité collective nommée : Israël.

« Véélléh chémoth bénéy Yisrael… » : et voici les Noms des enfants d’Israël.

Le livre de Chémoth est la suite du livre du Commencement / Genèse (Béréchiyth) comme l'indique la lettre “ vav “ qui commence ce livre, car cette lettre “ vav “ a le sens de la coordination de continuité, “et”.

Curieuse entame toutefois pour ce second livre de la Torah. Ces noms ne sont-ils pas déjà connus et rappelés dans le dernier chapitre du livre de la Genèse ?

Le livre de la Genèse s’achève en effet sur la mort de Yossef et sur une promesse prophétique laissée par ce dernier à ses autres frères, réunis pour accompagner son dernier souffle terrestre :

« IL vous visitera Élohim » (Genèse 50:25).

Suit vraisemblablement une longue période où YHWH laisse l’histoire humaine se dérouler sans intervenir jusqu’à un point précis, nécessaire à la réalisation de l’étape suivante.

D’autres périodes similaires de « silence apparent d’Élohim » seront à enregistrer dans l’histoire d’Israël et des nations.

Des silences nécessaires et préalables à la manifestation « visible et sonore » du Verbe.

Nous pouvons penser que les silences préalables seront d’autant plus importants, voire angoissants, que la prochaine manifestation attendue sera déterminante. Le prochain « silence » notable que nous attendons est celui mentionné en Apocalypse :

« Et lorsque l’Agneau ouvrit le septième sceau, il se fit un silence dans le ciel, d’environ une demi-heure… ».

Un silence d’une demi-heure suivi d’un vacarme d’une demi-heure, c’est l’heure du jugement, à relier au :

« jour et à l’heure que nul ne connait si ce n’est le Père ».

Le silence enregistré pendant plusieurs générations en pays de Goshen, prophétisé par Yossef, est interrompu dans cette première parachah du livre de l’Exode.

« Voici les noms » : il s’agit bien des mêmes noms qu’à la génération précédente mais quelque chose a changé.

L’Élohim qui ne se révélait jusqu’alors qu’à un individu, à Avraham, puis à Yitshaq, puis à Yaaqov-Israël, se révélera désormais à tout un peuple, à un peuple considérable.

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Le temps des patriarches cèdent la place au temps d'un peuple-famille de douze tribus (plus une) identifiées et bientôt comptabilisées : Israël.

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Bâti sur le fondement prophétique des patriarches,il appartient à ce nouveau peuple (résultante des promesses) d’écrire et de réaliser l’étape suivante du Plan de Salut d’Élohim.

Une autre époque commence.

L’acte de naissance de cette entité « Israël », sur le modèle de ce que fit Avraham, consiste à sortir, à s’arracher, à quitter un modèle existant.

Quitter un monde angoissant fait d’esclavage et de fausses croyances, où le Seigneur ne peut pas parler coeur à coeur, bouche à bouche.

Moshéh est contraint à cet abandon de soi, abandon d’une position sociale enviée et exaltante, abandon du luxe et de la facilité, pour tourner les regards vers le désert et son authenticité. Là, loin de la ville, YHWH peut se révéler pour ce qu’IL est et sera. Ainsi qu’il est écrit :

« C’est pourquoi, voici, Moi, Je l’attirerai, et Je la mènerai au désert, et Je lui parlerai au coeur… » (Osée 2:14)

Le risque d’être comme Loth, prisonnier de la ville et de sa culture dominante, c’est l’assimilation.

Les enfants d’Israël sont épargnés de ce danger en pays de Goshen. Déjà aux temps de Yosseph, la famille de Yaaqov se présente à Pharaon comme « bergers de petit bétail ». Or, cette profession est en horreur aux égyptiens, ce qui permet aux hébreux de s’établir en Egypte sans se fondre parmi la population autochtone.

Voilà aussi pourquoi, la parachah « Chémoth » commence en insistant sur les Noms : ceux-ci ne sont pas changés, ils ne sont pas « égyptianisés » comme il est de coutume.

Ainsi qu’il est rappelé comme un avertissement :

« Le Pharaon appela Yossef du nom de Tsaphnat-Paenéah. Il lui donna pour femme Asnath, fille de Poti-Phéra, prêtre d’On. » (Genèse 41:45)

Yossef échappe à l’assimilation en laissant Yaaqov adopter ses propres enfants et en exigeant que ses os ne restent pas dans une tombe égyptienne, une pyramide.

Yaaqov fait cette même demande en premier. Ainsi, la Torah veut-elle nous signifier que les enfants d’Israël, esclaves en terre égyptienne, réussissent à rester fidèles à la vocation des patriarches et à rester « en dehors » tout en étant « dedans ».

Cette parachah, qui est aussi la parachah de l’exil (de la galout), met l’accent sur la nécessité de la non assimilation où que nous soyons momentanément placés.

Saurons-nous faire de même en attendant l’ordre de « sortie » ?

Pour notre génération : Ce monde n'est pas le nôtre (ne doit pas l'être) et la souffrance qu'il impose reste bien souvent le creuset de notre préparation à la rencontre de notre Sauveur et Mashiah d'Elohim.

“ Si le monde vous hait, sachez qu'il m'a haï avant vous. Si vous étiez du monde, le monde aimerait ce qui serait sien ; mais parce que vous n'êtes pas du monde, mais que moi je vous ai choisis du monde, à cause de cela le monde vous hait. ” (Jean 15:18-19)

“C'est pourquoi sortez du milieu d'eux, et soyez séparés, dit le Seigneur, et ne touchez pas à ce qui est impur, et moi, je vous recevrai. ” (2 Corinthiens 6:17)

Questions :

Qu’est-ce que le monde aujourd’hui ?

Quels sont ses différents aspects, et même les plus subtils, les plus séducteurs ?

Quelles sont ces choses impures desquelles nous avons à être séparés ? Qu’est-ce qui, à l’exemple du peuple hébreu en Egypte, nous rend gênants aux yeux du monde, si toutefois nous sommes perçus de la sorte ?

Quel signe venu de YHWH et immédiatement octroyé aux hébreux dans le désert les a distinctement séparés du monde ?

Avons-nous reçu ce même signe ou sommes-nous restés sous les signes de l’Egypte, c’est-à-dire du monde ?

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Avons-nous reçu, dans nos coeurs et en témoignage, le signe de son Shabbat ?

Si nous sommes encore sous les signes du monde, même à consonance chrétienne, nous sommes toujours en Egypte. Alors notre Elohim par la grâce de Yeshoua nous invitera à quitter et à sortir, parfois avec force et violence, comme il fit avec le Prince d'Egypte (Mosheh), pour l'arracher à une destinée qui n'était pas la sienne.

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Pour reprendre un projet qui est bloqué, il faut en faire éclater la gangue (l’écorce, la coquille) qui empêche la réalisation du plan global. Les commentateurs expriment que c'est dans les dynamiques d’explosion de soi-même que se réalisent les transformations d'identité chez ceux qui se convertissent, et retrouvent ainsi l'authenticité de leur être.

Ce travail sur soi doit être réalisé par tous ceux du peuple pour revenir à l'identité authentique. C’est le parcours précis et le sens de Péssah (La Paque).

Moshéh : égyptien puis hébreu, sauvé puis sauveur

L’enfant Moshéh, sauvé des eaux, est placé dans une corbeille, un coffre, recouvert de bitume et de poix. Cette construction n’est pas sans rappeler celle de l’Arche de Noah. Ainsi Moshéh est sauvé des eaux comme le fut son ancêtre. Moshéh passe à travers le jugement (les 10 plaies) qui s’abat sur cette génération de méchants, car les égyptiens asservissent les hébreux gratuitement et sans juste nécessité.

Mais Moshéh est connecté à d’autres patriarches et matriarches illustres. Ainsi, c’est également près d’un puits qu’il manifeste ce qu’il est (bonté-générosité-sens de la justice) et qu’il se reconnecte à l’histoire de sa famille hébraïque et oublie définitivement son statut de prince égyptien.

Comme le serviteur d’Avraham rencontre Rivqah (Rébecca) près du puits pour la marier à Yitshaq (Isaac), comme Yaaqov (Jacob) rencontre son épouse Rahel (Rachel), Moshéh rencontre Tsiporah (Séphorah) dans les mêmes conditions.

La Torah veut nous signifier à quel point Moshéh l’égyptien réussit à enlever sa « qlipa », sa coquille, pour redevenir Moshéh l’hébreu.

Moshéh est également connecté à un autre Prince d’Égypte : Tsaphnat-Paenéah alias Yossef.

En effet, Moshéh est d’abord rejeté par ses propres frères qui ne lui accordent pas le droit d’être juge/chef (« qui t'a fait juge et maître sur nous »). Il est alors contraint de fuir et de s’exiler loin de ses frères qui le méconnaissent. Vient enfin le jour où ses frères acceptent son autorité, voyant en lui un sauveur pour leur génération.

Assurément, la Torah redouble d’efforts pour nous assurer que Moshéh n’est pas un « politique égyptien » en recherche d’aventure, de fortune et de gloire personnelle. C’est un authentique « fils d’Israël », lié et en phase avec tous les patriarches et matriarches, dont il perpétue l’action prophétique.

Toutefois, il nous faut noter comment Moshéh semble devancer l’appel divin en s’auto-missionnant avant l’heure dans son rôle de leader et de « messie ». Bien qu’il soit clairement identifié pour sauver sa génération de l'esclavage, Moshéh semble vouloir agir par lui-même, et par force, en tuant un égyptien.

Cette volonté / tendance humaine de « faire à la place de… et sans attendre l’ordre formel » lui coûte 40 ans de réflexion dans le désert.

Ceci n’est pas qu’une sanction : l’Adon Yahshua débutera Son ministère terrestre par une longue réflexion de 40 jours au désert.

Une fois dépouillé de toutes ses certitudes et principes d’actions issus de sa formation égyptienne (Moshéh était enseigné dans toute la science des égyptiens), le prince égyptien exilé redevenu Moshéh peut se présenter devant le buisson ardent et être enfin ce qu’il est depuis sa naissance : un outil dans les mains de son Élohim.

En abandonnant sa position de Prince pour s’identifier à ses frères israélites restés en esclavage, Moshéh est une préfigure messianique de Yahshua, qui abandonne Sa place de « Prince » auprès du « Roi », qui abandonne Sa gloire pour se faire serviteur.

Notons à ce titre comment Moshéh demande - étrangement, car il a déjà reçu l’ordre divin de le faire - à Yithro, son beau-père devenu son père par adoption, l’autorisation / bénédiction de partir à la rencontre de ses frères restés derrière, en Egypte.

« Va en paix » lui répond le prêtre de Madian, descendant direct d’Avraham. Yithro a vu que l’égyptien est devenu Moshéh et qu’il est enfin prêt pour sa mission. Ces deux-là se recroiseront plus tard dans le désert, pour apprendre l’art de l’holocauste et du sacrifice.

Le signe du serpent et de la lèpre au nom du NOM !

Après 40 longues années passées à « s’oublier lui-même » et à se défaire de sa programmation égyptienne, Moshéh fait une rencontre surprenante à travers un buisson ardent qui ne se consume pas : il rencontre l’Ange de YHVH qui l’appelle.

Moshéh répond à cet appel par l’incontournable « Hinnéniy » « me voici ! », que tous les prophètes concèdent lorsqu’ils sont missionnés parfois à leur corps défendant. Il ne s’agit jamais en effet de missions de routine ni de voyages de villégiature.

Comprenons bien qui est cet Ange de YHWH dans la flamme.

En Exode 23:20, il est dit :

« Voici, j’envoie un ange devant toi, pour te garder dans le chemin, et pour t’amener au lieu que j’ai préparé. Prends garde à toi à cause de sa présence, et écoute sa voix ; ne l’irrite pas ; car il ne pardonnera point votre transgression, car Mon NOM est en Lui. Mais si tu écoutes attentivement sa voix, et si tu fais tout ce que je dirai, je serai l’ennemi de tes ennemis et l’adversaire de tes adversaires. Car mon Ange ira devant toi… ».

Cette flamme, cet ange, cette entité, c’est le Verbe de notre Élohim, c’est Son porte-parole, le messager de Sa Face. Celui qui deviendra Messie d’Israël et des nations, l’Adon Yahshua, se présente à Moshéh à travers un buisson. Il porte en Lui le NOM de l’Élohim El Shaddaï et Il le donne à Moshéh : YHWH.

Une formule-définition est alors donnée “éhié asher éhié”. En réalité, elle précède dans le texte l’introduction du NOM :

« Je serai Qui Je serai… »

Où réside la nouveauté ? A travers un tétragramme, tellement sacré que les Juifs renoncent à le prononcer, Élohim met une distance qui n’existait pas du temps des patriarches.

En effet, tout le périple du peuple à venir consistera à découvrir et acquérir une sainteté dans un souci constant de réparer une brisure et de contenir un éloignement, résultantes du péché.

N’oublions pas que Élohim prépare déjà le don de la Torah, laquelle va manifester le péché et donc rendre nécessaire cet éloignement.

Le sacrifice « Qorban » sera l’étape suivante et utile à la réparation du péché, au retour et au rapprochement.

La finalité de cette révélation « du NOM ineffable » sera dévoilée par le Mashiah Yahshua lorsqu’Il se sera rapproché au plus près de YHWH, en s’adressant à Lui par un « Abba, Père » et en nous invitant à faire de même.

Ainsi « Adonaï YHWH notre Père » est-Il bien identifié comme étant l‘Élohim d’Avraham, de Yitshaq, de Yaaqov, de Moshéh et de Yahshua, notre Seigneur.

En usant d’une formule et d’une grammaire au futur « Je serai… », Élohim veut se présenter aux bénéy Israël comme n’étant plus seulement et uniquement l’Élohim de leurs ancêtres, un Élohim du passé, oublié et susceptible d’être remplacé par tous les veaux d’or égyptiens. YHWH dévoile une nouvelle étape de Sa Révélation : Il est aussi l’Élohim des descendants des patriarches, de tous âges, de toutes générations. Il est l’Élohim de TOUS LES NOMS à venir, d’où le titre très explicite de cette parachah « et voici les NOMS… ».

Notons dès lors que « les NOMS » sont donc contenus et interdépendants « du NOM » révélé dans cette même parachah. Les noms de tous ceux d’Israël ne sauraient exister que parce qu’ils porteront et jalouseront « le NOM de YHWH ».

La parachah Chémoth éclairée par l'Alliance renouvelée veut donc nous dire : " Voici les noms de tous ceux qui porteront le nom et qui s'uniront à lui dans une relation Père-Fils"

Devant l’immensité et la complexité de la tâche, Moshéh commence par refuser, ne se considérant pas à la hauteur. Il émet l'hypothèse que les hébreux ne croiront pas en lui et ne l'écouteront pas.

Élohim lui demande alors de jeter son bâton à terre et de mettre sa main sur son sein : il lui est donné les deux signes du serpent et de la gale.

Il nous faut comprendre le choix précis de ces deux signes.

Ces signes sont intervenus à la suite de la requête de Moshéh qui exprime un doute quant à sa crédibilité auprès des Hébreux. Cette interrogation de la part de Moshéh lui est imputée comme une sorte de médisance. Il suspecte ses frères d'un manque de foi. Cet écart de Moshéh nécessite réparation, il doit réparer la médisance qu'il a commise.

. Le serpent est l'animal qui symbolise le mieux la médisance. Une expression populaire consiste à qualifier le médisant de « langue de vipère ». Déjà par sa parole, le serpent originel a persuadé Eve de consommer du fruit interdit.

. Parallèlement, nous savons que la gale devient une punition qui atteint la mauvaise langue. C'est ainsi que Miryam, après avoir dit du mal de Moshéh, est atteinte de gale (lèpre) pendant sept jours (Nombre 12:10). C'est aussi pour cela que la main de Moshéh devint galeuse en conséquence de sa médisance.

Ainsi, serpent et gale renvoient Moshéh à ce qu’il va devoir endurer pendant 40 ans au désert : le lachon hara.

Dès lors, le vrai pouvoir que lui donne Élohim ne consiste pas à générer ces 2 signes mais à les maitriser. Les enfants d’Israël en seront témoins et comprendront que l’Élohim de leurs pères attend de ce peuple qu’il maitrise « serpent et gale ».

C'est ainsi qu'au lieu de fuir le « serpent », il est demandé à Moshéh de le saisir par la queue.

La Torah dit à ce propos :

« Tu aimeras ton Élohim de tout ton coeur » (Deutéronome 6:5)

ce qui signifie « avec tes deux penchants, le bon et le mauvais… ». Ainsi le mauvais penchant peut-il être positif, lorsqu'il est maitrisé et canalisé pour le bien.

Nous savons que l'environnement dans lequel un homme baigne a une grande influence sur celui-ci. Même l'homme qui serait le plus dégradé pourrait changer et s'améliorer si son entourage était sage et bénéfique.

D'un autre coté, l'homme le plus vertueux risquerait de devenir une bête s'il se trouvait dans un environnement corrompu et dégradé. Moshéh l’a bien compris, lui qui a quitté la cour de Pharaon et les hautes fonctions dont il jouissait.

C’est aussi le message du signe du bâton : outil de berger et de gestion éclairée du peuple dans les mains de Moshéh, mais vil serpent qui se nourrit de la chair des autres serpents, aux pieds de Pharaon.

Telle est l'influence de notre environnement et de notre entourage ! Notre société n’est-elle pas le reflet de cette vérité ?

Digression : Un bon environnement n’est pas intrinsèquement en capacité de rendre « meilleur » un incorrigible « au cou roide ». Néanmoins cela peut se produire, car le Seigneur sait attirer les cœurs, parfois par de petites choses imperceptibles, sa Parole vivante s’exprimant dans le « doux murmure ». Le Souffle du Seigneur sait discrètement « travailler » les consciences, les cœurs, à l’occasion d’un contact avec une personne de foi ou lors de l’observation de la vie d’un groupe de disciples, sans qu’il y ait de leur part une quelconque influence « active » de type prosélytisme. La contemplation de la création à elle seule a également amené des impénitents à la foi. Des scientifiques qui ne juraient que par la logique ont trouvé le Seigneur à travers cette même science. Le Seigneur parle d’une manière à l’un, d’une autre manière à l’autre. Le Seigneur connaît ses brebis, même les plus récalcitrantes, et Il a une « voix » spéciale pour chacune d’entre elles, Il connaît nos cordes sensibles. Ensuite, arrive le moment déterminant où l’appel se transforme en téchouvah ; la « brebis » se livre dès lors au Seigneur ainsi vainqueur. Cette étape sera l’engagement d’un cœur nouveau qui évoluera de lumière en lumière et de force en force. Au-delà des mots nous sommes bien d’avis qu’Élohim a toute latitude pour attirer à Yéshoua ceux qu’Il a connus d’avance. Le Fils mènera de même tous ceux-là au Père.

N’oublions pas non plus la place que tient le serpent dans la cosmogonie égyptienne : Apophis et Amon, dans son rôle procréateur, sont tous deux représentés par des serpents.

Amon, souvent confondu avec Rê ou Râ, est le dieu primordial, assimilé par les grecs à Zeus.

Apophis (en grec ancien Ἀποφις, en égyptien ancien Aapef) est le dieu de la mythologie égyptienne qui incarne les forces mauvaises et de la nuit, personnification du chaos, du mal cherchant à anéantir la création divine.

Son nom signifiait « géant » ou « serpent géant ». Il est représenté sous la forme d'un serpent gigantesque et voici son hiéroglyphe :

Moshéh, prince égyptien, enseigné dans toute cette science au plus haut niveau, n’est pas sans l’ignorer. En maitrisant le serpent puis en maitrisant les serpents générés par les magiciens de Pharaon (voir parachah suivante), il connait la portée du signe aux yeux des puissants d’Egypte.

A bien y regarder, Moshéh est né pour défier les dieux égyptiens car il les a étudiés « de l’intérieur ».

Déjà, il est sauvé des « eaux », mais lesquelles ? Celles du Nil. Ce fleuve est vénéré comme un dieu car il pleut très peu sur l’Égypte. L’agriculture dépend entièrement du Nil dont les crues alimentent un réseau de canaux d’irrigation. C’est pourquoi les anciens égyptiens déifièrent le Nil, le tenant pour la source suprême de subsistance et le dispensateur de toute vie.

Selon une proposition de la tradition rabbinique, la fille de Pharaon – qui aurait été en recherche personnelle et en rébellion contre le paganisme – aurait souhaité défier les dieux de son père. Elle aurait ainsi sauvé l’enfant hébreu des eaux du Nil et l’aurait élevé secrètement dans la recherche du vrai Élohim. Ainsi, Moshéh aurait-il vaincu dès le berceau le dieu du Nil (plus tard, il le transformera en sang…). Cette approche spéculative plutôt complaisante avec la fille de Pharaon, mère adoptive du futur prince d’Égypte, est renforcée par un commentaire de Rachi qui écrit : « vatiréhou eth hayeled » soit : « elle le vit, l’enfant ». Le texte aurait dû simplement dire : « vatiré eth hayeled » soit « elle vit l’enfant » ; l’emploi du terme « hou » indique la présence de la Chékhinah – présence divine – car Hou (Il, Lui) est un des noms d’Élohim. Rachi traduit donc ce verset par « elle vit la Chékhinah d’Élohim avec l’enfant » (sic !).

Epilogue

Né dans une étable et bientôt sous la menace d’un édit du roi Hérode commandant de tuer tous les enfants de moins de deux ans sur tout le territoire de Bethléhem, l’enfant Yahshua démarre sa vie terrestre comme la commença l’enfant Moshéh.

C’est également et paradoxalement « l’Egypte » qui donne asile et permet à Yahshua de survivre jusqu’aux temps convenus.

En Matthieu 2:13 et 19, l’expression « Ange du Seigneur » attire notre attention car la parachah Chémoth utilise cette même expression.

Les deux textes et ces deux naissances sont donc intimement liés, liés par les Saintes Ecritures.

Ainsi relié à ses prédécesseurs comme nous l’avons établi, Moshéh est également uni prophétiquement au Mashiah.

Le premier sauve son peuple de l’esclavage et de l’angoisse.

Le second délivre son peuple de l’esclavage du péché et de la mort.

Mais pour montrer qu’Il lui est possible de délivrer et de pardonner le péché, le Messager de Sa face - Yahshua - commence par délivrer le peuple de l’esclavage terrestre.

Nous voulons dire ceci avec force : la Torah (dans sa version vivifiante) ne s’arrête pas au dernier mot de Deutéronome 34 verset 12, ainsi qu’il est écrit :

« …aux yeux de TOUT Israël ». Non !

Nous l’avons vu, les textes de la Nouvelle Alliance font écho cette semaine à cette portion de Torah écrite dite « Chémoth ».

Car la Bonne Nouvelle de Matthieu s’ouvre sur une liste de « noms », une généalogie précise et exacte depuis Avraham.

Aux « noms » de Chémoth, nous dit Matthieu, il va falloir rajouter tous « les noms » consignés dans les textes qui relatent le ministère terrestre du Mashiah Yahshua, à commencer par les noms des 12 apôtres et de tous leurs descendants par l’Alliance.

Puisse votre nom y être inscrit !

Shabbat Shalom véshavoua tov !

Source : Blog de la Qehila

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hashems-truth-matters · 10 months

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Introduction to Ancient Hebrew

Introduction to Ancient Hebrew This post may contain affiliate links. As an Amazon Associate, I may earn a commission on sales. Given the choice between a fast food meal and fine dining at a 5-star restaurant, which option would you prefer? While both establishments serve food, it is undeniable that the 5-star restaurant offers a superior dining experience and a more exquisite ambiance compared to a fast food joint. The Hebrew Bible can be seen this way. While reading an English translation of the Bible still provides nourishment, it lacks the profound impact of the original Hebrew text. Understanding Hebraic concepts can be a valuable source of knowledge, even for those who are unfamiliar with the Hebrew language. Ancient Pictograph of the Hebrew Word “El” Meaning God

A remarkable inscription dating back 4,000 years, was uncovered in the beautiful land of Israel. This precious artifact was adorned with two letters, perfectly preserved, written in the ancient pictographic Hebrew script. The inscription is truly captivating, showcasing the magnificent history and legacy of this remarkable region. At the very beginning of the script, there lies a mesmerizing letter called Aleph, which takes the form of an ox head and symbolizes “unparalleled strength”. Beside that is the letter Lamed, which is depicted as a picture of a shepherd's staff symbolizing “authority”. When these pictographs are combined, the word "el" is formed, meaning "the mighty one of authority." The Hebrew Bible, known as the Tanakh among Jews and the Old Testament among Christians, was initially composed in the pictographic Hebrew script. There was also a modified version commonly referred to as Paleo-Hebrew. The authors of these texts were Hebrews who had a language and culture that differed greatly from our own. Therefore, delving into the study of the ancient Hebrew alphabet, language, and culture is crucial in order to gain a deeper understanding of the Biblical texts. The Ancient Hebrew Alphabet The Ancient Hebrew language utilized a distinctive writing system consisting of 22 letters, each of which was represented by a picture depicting symbols like an ox, tent, foot, or door. These pictographic letters not only served as sound identifiers, but also possessed profound meanings that added further depth to their significance. Looking at Hebrew prefixes is the most effective way to showcase the advantages of comprehending the meanings of each pictograph. In Hebrew, there are five commonly used Hebrew letters that serve as prefixes to convey additional information. We will explore how these prefixes function and how the visual representations of the prefixes assist in defining their meanings. In the following examples, we will utilize the Hebrew term "erets" (Strong's #776), which conveys the notion of “land”, and we will incorporate the prefix preceding it.

This letter is called Beit and it carries the soothing sound of "b". Beit is more than just a simple symbol; it portrays a fascinating image of a nomadic tent, reminiscent of those used by the ancient Hebrews. Within this humble shelter lies the essence of family, encapsulating the warmth and love that dwell inside. The letter's significance lies either inside or within. When placed before the word "erets," it creates the word "be'erets," which conveys the profound notion of "within a land."

The letter Waw represents the "w" sound (referred to as vav in modern Hebrew, pronounced with a "v" sound) and is depicted as a symbol of “unity”, resembling a peg or nail that brings things together securely. This letter is used as a symbol for "and" when adding things together. When this letter is added to the word "erets," it forms a new word: "we'erets," which means "and a land."

The letter Hey is pronounced with an emphatic "h" sound and is represented by an image of a man triumphantly raising his arms, passionately pointing towards a magnificent sight, as if inviting you to witness its incredible splendor. The purpose of this letter is to signify The" when referring to something significant. By adding this letter as a prefix to the word “erets”, it creates the powerful term ha'erets, which signifies "The Land."

The letter Lamed symbolizes the soothing sound of "l" and embodies a captivating image of a shepherd's staff. This staff, once wielded by the caring shepherd, skillfully guided the sheep towards greener pastures and life-sustaining water sources. The term "le" serves as a prefix to the word "erets" to create "le'erets," which signifies "toward a land." This letter is a crucial designation of direction.

The letter Mem depicts a magnificent "m" sound, showcasing a captivating image of water. Furthermore, it symbolizes the harmonious flow of water in both humans and animals, resembling the sacred essence of life - the vital fluid that courses through our veins, commonly known as blood. Blood carries on from generation to generation, symbolizing “continuity”. It signifies a connection with one's ancestors and a link to the past. When the prefix "me" is added to the word "erets," it forms the word "me'erets," which represents the concept of “origin from a specific land.” The Ancient Hebrew Vocabulary Hebrew root words are the fundamental building blocks of the language, created by combining two Hebrew letters. These words are versatile because they can be used as both nouns and verbs. The meanings of individual letters hold significant meaning, which can help unveil the true Hebraic essence of a word. Delve into the profound connections between the meanings of these letters and the meanings of nouns and verbs. Allow me to provide you with a handful of compelling examples.

The initial letter of the Hebrew alphabet is called Aleph and is depicted as a symbol of an ox. Just as the ox represents “strength and power” so does this letter symbolize the same characteristics.

The letter Bet (B) represents a tent or house, a place of residence for the family. When combined, these letters form the word “ab”, embodying the concept of "the power of the home" and embodying the role of the "father."

The first letter here is the Aleph (A), which is depicted as the image of an ox. Just like the mighty strength of an ox, this letter also symbolizes “strength”. The second letter is the Mem (M), which symbolizes “water”. The meaning of "strong water" is revealed through these two letters. It was the Hebrews who developed a technique of boiling animal skins in water to create a substance known as glue. Throughout this process, the skin would gradually decay, ultimately leading to a thick and sticky liquid forming on the surface of the water. The viscous substance was extracted and employed as a formidable adhesive called "strong water". This term originates from the Hebrew word “am”, which symbolizes "mother", the one who firmly unifies the family.

The primary letter in this image is "B," represented by a captivating image of a tent or house. Following that, the second letter, "N," showcases a fascinating picture of a seed. The seed represents the dawn of a vibrant existence, sprouting forth to sow the seeds of a new era. In fact, this profound symbol can be interpreted as a declaration of “perseverance”. When united, these two letters forge the powerful word BeN, signifying the “eternal continuity of our lineage”, serving as the Hebrew word for "son."

The initial letter is the Aleph (A), depicting an ox, symbolizing strength. As the ox exemplifies “mightiness”, this letter also embodies great power. The following letter, hhet (Hh), resembles a tent wall, representing “protection and shelter”. The wall serves as a formidable shield guarding the contents within its boundaries from the external world. When united, these letters give birth to the noun AHh, embodying the essence of a robust barrier and symbolizing the “brother” as the steadfast safeguard of the family.

The first letter is lamed in Hebrew, represented by the picture of a staff. The second letter is called kaph, depicted as the palm of a hand. When the staff is held in the palm, it signifies a “journey or walking”. The verb LaK is used to express the action of “walking or going.” "Go Down" The first letter is resh (R), which portrays the majestic countenance of a noble man. The second letter, dalet (D), serves as a captivating depiction of a grand entrance to a tent. Entering or exiting through the door of the nomad's tent required one to stoop down due to its low roof. The verb RaD translates to "go down".

The initial letter, Ayin (A), is symbolized by an eye, conveying the essence of “experience”. As for the second letter, Lamed (L), its pictorial representation is a staff that also signifies a “yoke” placed upon the shoulders. When combined, these two letters form the word AL, which means “to experience the yoke”. As the yoke is lifted up onto the shoulders, this verb implies “going up”. When used as a noun, this same two-letter root signifies a “yoke”. Uniting The initial letter, Q, represents a captivating image of the sun gracefully ascending or descending on the horizon. This symbolizes the essence of “unity and gathering”, as the light beautifully merges at the point where the earth meets the sky. The second letter hhet (Hh) is a compelling depiction of a formidable wall that serves as a barrier. When combined, these two letters create the powerful word QaHh, representing the act of “uniting that which has been divided”, the profound act of taking.

The initial letter represents the sound shin (Sh) and depicts the action of pressing with the image of teeth. The subsequent letter, beyt (B), symbolizes a tent or home. The two letters combined create the powerful word ShaB, which symbolizes a “sense of urgency to seek refuge” and signifies the act of “coming back.”

The letter Q represents the rising or setting sun on the horizon, symbolizing “unity and gathering”, as the light comes together at the edge of the world. The second letter, resh (R), depicts the head of a man. When combined, these two letters create the word QaR, which signifies “a gathering of men” and signifies the act of “meeting or calling out”. An Act of True Understanding The opening letter, known as dalet (D), portrays a visual representation of the tent entrance - a gateway for easy passage. As for the second letter, ayin (A), it symbolizes the intricate beauty of the eye. These two letters, when combined, create the powerful word DA. It represents the mesmerizing motion of the eye, as if absorbing everything, and signifies “the act of true understanding.” The Ancient Hebrew Language The Hebrew Bible was penned by the Hebrews around 2,500 to 3,500 years ago, when their culture and way of life greatly contrasted with our present reality. As 20th century Americans, our interpretation of the words and phrases in the Word of God is often influenced by our culture and lifestyle. Rain is a prime illustration of how culture can shape an individual's perception of a word. The meaning of rain may hold negativity for a bride and groom getting ready for an outdoor wedding, yet for a farmer in the midst of a drought, that very word carries a sense of optimism and positivity. Rain may be seen as a picnic spoiler by many of us, but for the ancient Hebrews, it symbolized the very essence of life. Without rain, their nomadic existence would come to a halt. It is important to grasp the cultural significance embedded in the words of the Bible, as much can be lost or disregarded without this understanding. The language of a group of people is intricately linked to their culture. This holds true for the nomadic Hebrews of the Near East, whose language is profoundly intertwined with their nomadic way of life. Every Hebrew word captures a vivid action witnessed during the nomadic odyssey of the Hebrews across the untamed wilderness. When we bring back the Hebraic essence of the text, we discover a prevailing theme that permeates the Bible, shining forth in all its splendor - our enduring journey as nomads through the vast wilderness of life. Most people wrongly assume that everyone thinks in a similar way. However, the truth is quite the opposite. The thinking processes of different cultures are incredibly diverse, often contrasting like day and night. On this website under the Learn tab, we will delve into Hebrew words and concepts, aiming to gain a profound understanding of the Hebrew mindset. A proper comprehension of ancient Hebrew thought is essential for a thorough understanding of the Bible. When we interpret the Biblical text based on our own perspective, we risk diluting it with modern Greco-Roman thinking. During my extensive research on the language used in the Bible, I have made a remarkable discovery of three fundamental components to the proper interpretation of the words and ideas within the text. The Culture Like any language, Hebrew is deeply intertwined with the culture of its speakers and writers. When reading the Bible, whether in Hebrew, English or any other language, it is essential that it be read through the eyes and mind of the Hebrew culture and not one's own culture. To illustrate this let’s look at Isaiah 40:22: “It is he... that stretches out the heavens as a curtain.” Based on our cultural knowledge, we can infer that this refers to the formation of stars, which are colossal spheres of blazing gas located billions of miles away from us. However, even though this perspective may be accurate, it is crucial that we disregard our concept and rather comprehend it from Isaiah's viewpoint of the heavens. Within the Hebrews' goat hair tents, the roof is dark, yet the gaps between the fibers of the material enable tiny beams of light to seep through, creating the illusion of stars in the pitch-black sky. Because of this, the Hebrews perceived the nighttime sky as an expansive canopy, symbolizing “God's presence and protection” enveloping the entire world, His beloved creation. Action The languages we use today have been shaped by the ancient Greco-Roman civilization, which cultivated a rich vocabulary of abstract words. Abstract words are those that cannot be tied to any of our five senses: hearing, sight, touch, smell, and taste. Every Hebrew word is connected to a tangible concept, a substance of “action”. An excellent example of this contrast is the word anger, which, from a contemporary standpoint, may seem like an abstract notion. In Hebrew, the term for anger is אף (aph), which, intriguingly, refers to "a flaring of the nostrils in anger." This vivid word captures the essence of this powerful emotion, conveying a tangible image of its expression. Remarkably, אף (aph) also happens to be the Hebrew word for nose, unveiling an intriguing connection between anger and this vital facial feature. On this website, you will have the opportunity to break free from abstract thinking and embrace the concrete significance of words, as they were originally perceived from a Hebraic standpoint. Function In Hebrew thought, the emphasis lies on the “practicality of things”, while we, in our Greco-Roman mindset, tend to prioritize their “outward appearance.” As we delve into the pages of the Holy Scriptures, our minds are incessantly crafting a vivid illustration of the words depicted within. However, we must recognize that the original author seeks not to portray a mere physical image, but rather a profound depiction of “purpose.” An example of this concept is: “...and this is how you are to make it, the length of the vessel is three hundred cubits long, fifty cubits wide and thirty cubits high.” (Gen. 6:15) Does this description provide us with a visual depiction of the ark? Absolutely not. Rather, it elucidates its purpose by emphasizing the tremendous size and capacity of the vessel, highlighting its ability to transport an extensive array of animals. By keeping these three keys in mind while reading the Scriptures, you will be able to approach the Bible from a Hebrew perspective rather than the Greek perspective that we have been taught since birth. The Hebrew Bible The process of translation involves numerous hidden and unfamiliar elements, often overlooked by those who simply read the translated text. Many individuals who read the Bible assume that the English translation is a precise and faithful rendition of the original scripture. However, an exact translation is impossible due to the significant disparities between the language and culture of the Ancient Hebrews and ours. The translator plays a crucial role in connecting languages and cultures. Given the various possible translations of Hebrew text, the personal beliefs of the translator greatly influence the outcome. The translation of a Biblical text represents the translator's interpretation, shaped by their own theology and doctrine. Readers are compelled to rely on the translator's interpretation as the basis for understanding the text. Read the full article

#ancientHebrewlanguage #Bible #biblestudy #scripture #scripturestudy #theLanguageofGod

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ramirezd4nna · 11 months

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WATER CONSERVATION IN INDIA CIVILIZATION

Water conservation in India is a timeless pursuit, steeped in the country's historical tapestry, deeply interwoven with its cultural fabric, and intricately linked to its very survival. The essence of water transcends the physical realm, evoking a sense of the soulful and eternal. From its celestial origins high in the heavens, it embarks on a poetic journey, cascading down majestic mountains, meandering through lush fields, nourishing civilizations in its wake, and ultimately merging with the boundless sea, only to commence its timeless odyssey anew. This intrinsic connection between water and India's heritage underscores the enduring significance of water conservation in this ancient and vibrant nation.

Indian religious ceremonies often involve water in some kind of ritual around the village well, pond or river. It is also a common practice to make daily offerings of water to the deity of the village temple from the village pond.

Ages ago, people of India practiced rainwater harvesting traditions and water conservation as not merely a solution to solve water scarcity, but as ‘punya’, a religious vow. In Rajasthan, constructing a pond is still considered as ‘Punya’ and people try to contribute or volunteer as much as they can. They believe that a contribution towards building a pond is as good as earning blessings for 2-3 generations, which actually indicates the wisdom of offering water resources to the future generations and securing their future.

The Indian subcontinent's civilization has thrived for thousands of years, thanks to the careful management of its water resources. Here's a comprehensive exploration of water conservation in the Indian civilization:

Historical Context:

Ancient Wisdom: India's rich heritage boasts a profound understanding of the importance of water conservation. Ancient texts, such as the Vedas, spoke of the sacredness of water and emphasized its preservation. This wisdom is encapsulated in the saying, "Jal Hi Jivan Hai" (Water is life).

Traditional Water Harvesting: Indian civilization is famous for its traditional water harvesting techniques. These included the construction of stepwells, johads (small earthen dams), and talabs (ponds) that captured rainwater during the monsoon season. These structures not only provided water for agriculture but also served as communal gathering places and spiritual centers.

Stepwells: Stepwells, like the Rani ki Vav in Gujarat, are architectural marvels that exemplify the ingenious use of groundwater. These structures facilitated year-round access to water, especially during arid seasons.

Irrigation Systems: Ancient India had an elaborate network of canals and aqueducts for the efficient distribution of water for agricultural purposes. The Mauryan and Gupta Empires are known for their advanced irrigation systems.

Traditional Water Management:

Community-Based Systems: Many Indian villages historically had community-led water management systems. These committees regulated water distribution, preventing overuse and disputes.

The Role of Rivers: India's major rivers, like the Ganges, Yamuna, and Saraswati, have always played a central role in Indian life. They've been essential for agriculture, transportation, and spirituality.

Modern Challenges and Solutions:

Over-Extraction of Groundwater: Rapid urbanization and agricultural demands have led to the over-extraction of groundwater. This crisis necessitates sustainable practices such as rainwater harvesting, watershed management, and recharging aquifers.

Water Pollution: Contamination of water sources from industrial and domestic waste is a pressing issue. The government and NGOs are working on water purification and ensuring safe drinking water.

Climate Change: India's vulnerability to climate change means that water resources are increasingly erratic. Prolonged droughts and uncertain rainfall patterns necessitate innovative solutions.

Government Initiatives:

National Water Mission: Part of India's National Action Plan on Climate Change, this mission focuses on water conservation and sustainable management.

Jal Jeevan Mission: A government initiative aimed at providing safe and adequate drinking water to all rural households.

Public Awareness and Education:

Public awareness campaigns, like "Jal Shakti Abhiyan," promote water conservation, water harvesting, and efficient water use.

Educational programs emphasize the importance of water conservation from a young age.

Innovative Technologies:

India is exploring technologies like drip irrigation, efficient water crops, and wastewater treatment and recycling to optimize water usage.

In conclusion, water conservation in India is a multi-faceted endeavor, deeply rooted in its civilization's history and culture. While facing challenges, modern India is combining traditional wisdom with innovative solutions to ensure a sustainable and secure water future. As water scarcity becomes an increasingly global concern, India's long standing expertise in water management offers valuable insights and inspiration for the rest of the world.

#water #savewater #watermatter #waterconservation

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granddreamer · 1 year

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#vav #kpop #boy group #kpop boy group #discord server #st. van #ace #ayno #jacob #lou #ziu

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aharoldjthings-blog · 1 year

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"CROSS" IN THE HEBREW BIB;E?

CROSS" IN THE HEBREW BIB;E? when one letter is changed in the "Christian bible"[Hebrew Bible] י for ו , yod for vav to show that the"cross" shows up in the psalms [Pierces" instead of LION PSALM 22 VERSE 17 The word "Hebrew" means lion. The Jewish translation on chabad.org gives the verse like this: "For dogs have surrounded me; a band of evildoers has encompassed me, like a lion, my hands and feet."

Jewish Bibles mostly translate the Hebrew word כארי (K'ari / Ka'ari) as "like a lion my hands and feet" with some translations reading "like a lion they are at my hands and feet."

Some Christians have questioned why when the word lion is mentioned in 5 verses in Psalm 22 the word 'aryeh' is used instead of 'ari'? But, both are synonymous.

The Hebrew word כארו (ka'aru) is found in one verse, Psalm 22:17 (verse 16 in Christian Bibles).

The potentially game-changing text uses the Hebrew word כארו (K'aru).

The word ka'aru is translated as "pierced," while ka'ari is translated as "like a lion."

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more-savi · 2 years

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Tourist Attractions in Patan Gujarat

Rani ki Vaav - The Queen's Stepwell, popularly known as Rani ki Vaav, is in Patan, Gujarat, India. - Queen Udayamati built it in the 11th century to honor her husband, Solanki King Bhimdev I. - It's a UNESCO World Heritage Site and one of India's best stepwells. - Rani ki Vav's seven-story design keeps the stepwell from flooding during monsoon season. - The stepwell is 64 meters by 20 meters by 27 meters. - It has around 500 intricate Hindu deities, water nymphs, and apsaras. Sahastralinga Talav - Sahastralinga Talav is a historic manmade lake in Patan, Gujarat, India. - The 14th-century Solanki king Siddharaj Jaisinh built it. - The lake is encircled by modest temples, pavilions, and gardens. - The rectangular lake is 1.2 kilometers long and 227 meters wide. - Patan's Sahastralinga Talav draws tourists from throughout the world for its historic and architectural beauty. Panchasara Parshwanath Jain Derasar - Panchasara Parshwanath Jain Derasar is a renowned Jain temple in Patan, Gujarat, India. - The temple honors Jainism's 23rd Tirthankara, Lord Parshwanath. - The 16th-century temple has beautiful architecture and elaborate carvings. - The temple features five gold, silver, copper, brass, and lead Lord Parshwanath idols. - The temple's Jain mythology-themed carvings and sculptures are famous. - The Jain temple has a central dome and smaller domes and spires. - The temple walls and pillars are artistically carved with Jain deities and symbols. - Jains from around India attend Panchasara Parshwanath Jain Derasar to worship Lord Parshwanath. Patan Patola Heritage - Patan Patola Heritage Museum and Cultural Center is in Patan, Gujarat, India. - The museum preserves and promotes Patan Patola, a double silk weaving technique. - Patan's 700-year-old patola silk weaving is one of the world's finest and most complicated. - Patola sarees, dupattas, and shawls are manufactured by dyeing the warp and weft threads separately and weaving them together to create elaborate patterns. - The museum displays Patola sarees, dupattas, and shawls with complex Patan Patola weaving patterns. Sankeshwar Jain Temple - Sankeshwar Jain Temple in Patan, Gujarat, India, is a prominent Jain temple. - One of the region's most important Jain temples, it honors Jainism's 24th Tirthankara, Lord Mahavira. - The 12th-century temple has beautiful architecture and intricate carvings. - Jain deities and symbols are inscribed onto the temple's walls and pillars. - The temple has a huge collection of Jain literature's most important manuscripts and texts. - Scholars and academics study these temple-preserved manuscripts. Harihar Temple - Lord Vishnu and Lord Shiva are worshipped in the Harihar Temple, which is a temple dedicated to the two of them. - On the interior walls are a variety of beautiful carvings and sculptures. Panchmukhi Hanuman Temple: - A temple that is dedicated to Lord Hanuman, who has five faces, may be seen here. - The construction of the temple is thought to have taken place in the 10th century. Tran Darwaza Patan - In the center of Patan city, this monument can be found. - The monument is one of Patan’s most important landmarks. - In this monument, you can see three doors. - During ancient times, this door served as the city’s entrance. - Above this door is a large clock. That’s why it’s called a clock tower. Sidhpur Museum - The site contains a large collection of antiquities.The Department of Archeology manages this museum. - A lot of information about the Patan district can be found here and you can see ancient sculptures. - This museum charges a very low entry fee of 5 rupees. Places to visit near Anand Tourist Attractions in Vadodara Read the full article

#beautifulplacesinpatan #famousplacesinpatan #patantouristplaces #placestovisitinpatan #popularplacesinpatan #touristattractionsinpatan #touristplacesinpatan

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archester-creations · 2 years

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Rated: G

Pairing: Ash/Hilda

Wordcount: ~500

“What did you need me for?” Ash asked as she entered Hilda’s lab. Her girlfriend texted her not long ago about seeing something she finished.

“This.” Hilda placed her hand on something covered by cloth. It looked bulky, but a lot of her inventions tended to be bulky. Ash had no idea what could be under that white sheet.

“I’m happy to test anything for you,” Ash said. “But isn’t this normally Vav and X-Ray’s thing?”

Hilda averted her eyes and she went a little pink around the cheeks. “It’s not for them.” The sheet was removed without any flourish to reveal a breastplate and vambraces. Two things that were definitely not made for the other heroes, given the fact that their colour scheme was red and gold. The breastplate was an unbroken red with darker bits at the sides. The vambraces were gold, with red etched into them to turn the gold into intricate feathers.

“Woah…” Sometimes with the things Hilda normally made, it was easy to forget she was truly an artist. It was just that she didn’t usually put much artistic ‘flare’ into her inventions. Ash walked up to run her fingers against the feathers. The metal was cool under her touch. Though everything was, but this metal seemed cooler than other materials. Enough so that Ash definitely noticed. “It’s beautiful.”

“Thank you,” Hilda said with a small, proud smile. Her eyes glittered with excitement as she moved to stand next to Ash and she reached out to run her own fingers along the breastplate. When Ash did the same, she discovered it held the same odd coolness. “I made it with a special metal that shouldn’t heat up too much, even with your powers. So it won’t burn you if you wear it during battle. Not that you burn, but it’ll remain cool on the outside, too.”

“That’s so cool. Literally,” Ash said with a little laugh.

Hilda snorted. She held up the breastplate. It glimmered slightly when the lights hit it. “Do you want to try it on?”

“Help me?” Ash her arms out at her sides when Hilda nodded.

Dark red fingerless gloves went under the vambraces. They were soft, and they seemed to share the same cool quality. Ash moved around a bit once the pieces of armour were on properly and wasn’t surprised to find her mobility not at all impeded. If she wanted to, Hilda could build a full set of armour and Ash knew it’d be as easy to move in as a spandex suit.

“I made special fabric to have the same properties as the metal,” Hilda said.

“You’re amazing,” Ash said honestly. Pink burned Hilda’s cheeks again and Ash reached up to cradle them in her hands, partly just to hold Hilda and partly to let the fabric cool them down. Hilda leaned just slightly into the touch.

“You like them?” Hilda asked.

“Of course I do,” Ash said. “Thank you.”

“I want you to remain safe,” Hilda said.

“With you by my side, I know I always will be,” Ash said. Hilda flushed darker and averted her eyes downward, but there was a small smile on her face.

#x ray and vav #xnv fanfic #hildash #hilda #hilda xnv #ash samaya #fluff #femslash february #valentine's day

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junctionmmorg · 2 years

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How to get greek letters on google docs

How to get greek letters on google docs how to#

How to get greek letters on google docs full#

How to get greek letters on google docs android#

How to get greek letters on google docs professional#

Step 5: In fact, you have to select the text option wrapper you can add the necessary text and modify it properly too the font should be done in a very perfect way too.Step 4: You have the ability to add an image or any text inside the doc.Step 3: You have to drag on the bottom of the whole page and add the border for sure.Step 2: Insert and got the section of the table then selected a cell and insert the cell.Step 1: First of all, try to add the page border then you need to go to file and go to Page Setup then click on page margin and clock ok.You can customize the doc and create an image for your fonts and styles with the way that you seek without any limitation too.

How to get greek letters on google docs professional#

Making your own cover page can handle the google docs a very professional in stylish look too.

How to get greek letters on google docs how to#

How to add a cover page on google docs in a very easy way?.

How you can insert cover page google docs?.

The cookie is set by the GDPR Cookie Consent plugin and is used to store whether or not user has consented to the use of cookies. The cookie is used to store the user consent for the cookies in the category "Performance". This cookie is set by GDPR Cookie Consent plugin. The cookie is used to store the user consent for the cookies in the category "Other. The cookies is used to store the user consent for the cookies in the category "Necessary". The cookie is set by GDPR cookie consent to record the user consent for the cookies in the category "Functional". The cookie is used to store the user consent for the cookies in the category "Analytics". These cookies ensure basic functionalities and security features of the website, anonymously. Necessary cookies are absolutely essential for the website to function properly. It is derived from the earlier Phoenician alphabet, and was the first alphabetic script to have distinct letters for vowels as well as consonants. The Greek alphabet has been used to write the Greek language since the late ninth or early eighth century BC. What is the origin of the Greek alphabet? The actual word omega actually means the great o.

How to get greek letters on google docs full#

The first letter is alpha and a common saying used to be ‘From Alpha to Omega’ which has in recent times been updated to ‘From A to Z’, meaning running through the full range: From the beginning to the end. The last letter of the Greek alphabet is omega. Most important, some of the symbols of the Semitic alphabet, which represented only consonants, were made to represent vowels: the Semitic consonants ʾalef, he, yod, ʿayin, and vav became the Greek letters alpha, epsilon, iota, omicron, and upsilon, representing the vowels a, e, i, o, and u, respectively. What are the symbols of the Greek alphabet? The blue group developed into the modern Greek alphabet, while the red group developed into the Etruscan alphabet, other alphabets of ancient Italy and eventually the Latin alphabet. These local alphabets, known as epichoric, can be divided into three groups: green, blue and red. What are the names of the Greek alphabet? The only other similarity between Greek and Russian is that both languages are stressed (having pronunciation affected by stress marks) and inflected (both languages work with a system of cases). Russian has an alphabet quite similar to the Greek. Copy this special character in Google Docs and paste it into your spreadsheet. The special character is inserted into Google Docs first.Open your spreadsheet and also open a Google Doc.Method 2: Use Google Docs to Add a Symbol to Your Google Sheets How do I insert Greek symbols in Google Sheets? Add numbers or substitute variables in the box.Select the symbols you want to add from one of these menus: Greek letters.Click where you want to put the equation.How do I get Greek symbols in Google Sheets? Zeta (UK: /ˈziːtə/, US: /ˈzeɪtə/ uppercase Ζ, lowercase ζ Ancient Greek: ζῆτα, Demotic Greek: ζήτα, classical or zē̂ta Modern Greek: zíta) is the sixth letter of the Greek alphabet. It is used in Russian some other variant letters occur in other slavic (Bulgarian, Macedonian, Serbian, Ukranian) and non-slavic (Azerbaijani, Chechen, Kazakh, Kirgiz, Ossetian, Tadzhik, Tatar, Turkmen, Uzbek, etc.) languages using this alphabet. The basic Cyrillic alphabet is similar to the Greek. Once the model downloads, you’ll be ready to start using the new keyboard! You can either tap or glide type. icon in order to select the “Greek (abc -> Ελληνικά)” keyboard.

How to get greek letters on google docs android#

How do you type in Greek letters on Google?įirst, select the “Greek (abc -> Ελληνικά)” keyboard from the Gboard menu on your Android device.

#How to get greek letters on google docs

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fallinnflower · 5 years

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love thy neighbor

ziu x reader (fluff, neighbors!au)

a/n: this was requested by a lovely anon who’s been feeling down. a mood, my friend. i hope this short and sweet little blurb helps you out. sorry it can’t be longer, i’ve got a lot on my plate already this semester. however, hopefully soon, i will be able to finish and post a long-standing ziu project! much love~ also sorry for the lame title fsksksksk

Anytime you’d heard horror stories about annoying neighbors in the past, you’d merely rolled your eyes and laughed. Honestly, how bad could it possibly be? And if it was that bad, why not do something about it?

Oh, how naive you were.

For the first few months in your new apartment, things were great. But maybe that was because you moved in over summer break, before other college students had returned to school. You should’ve known you’d have some rowdy neighbors due to your proximity to your university, but, well—

Nobody told you the walls were this thin.

You don’t know who the guy next door is, but you can venture a guess about a few things: he’s loud, he likes to sing, and he’s probably never thought about wall thickness before in his life.

To be fair, you didn’t really mind his singing. The guy actually had some pretty good pipes, and some mornings it was nice to drink your coffee and listen to him belt OST’s on the other side of the wall. But, another thing about this guy: his sleep schedule was fucked.

Now, listen. College is just like that — sleep is for the weak! But the semester hadn’t even started yet and you were already losing some precious time, so you were more pissed than you probably would have been at any other time of year.

It’s almost 2a.m., one week to the day before the start of classes, and your neighbor has been singing along to an entire soundtrack. His voice just doesn’t seem to give out, despite the fact that you’ve uttered a prayer for just that to happen after nights of this occurring.

So. Despite being generally non-confrontational, your sleep-addled brain decides the best thing to do is stomp over to his door with a blanket wrapped around your shoulders and give him a piece of your mind.

You’ve made a few assumptions about the guy next door, and when he pauses his music and answers it you’re met with a stumbling block you hadn’t accounted for:

He’s hot.

He’s tall, with a killer jawline and voluminous hair, and you become suddenly aware of the fact that you literally just rolled out of bed to come here.

“Um,” you start, licking your lips nervously as all fire you’d had on your way here dies out in an instant. “I’m your neighbor. I know this is kinda awkward, but, uh, could you not be so loud? I— I can’t sleep.”

Hot neighbor’s dark eyes remain fixed on you in a permanent state of confusion as you stumble to form sentences, and by the time you finish and find yourself staring awkwardly back at him, you wish the ground would just swallow you whole. If his stature didn’t make you feel small, his unwavering gaze surely does.

You definitely expect him to get pissed, tell you off, maybe threaten to report you to the landlord or something — but instead, he simply shrugs.

“Sure,” he says, crossing his arms and leaning on the doorframe. “Sorry, I didn’t realize I was being that loud.”

“You aren’t!” You say, too quickly. You can feel your face heating up as you add, “The walls are just really thin here.” At that, he laughs, and you’re completely caught off guard by the change in his demeanor, your posture stiffening.

“You don’t have to lie,” he says. “My friends are always telling me to shut up, it’s fine. I’ll try to pay more attention.” This time, when his eyes meet yours, they have a playful twinkle to them. As you find yourself giggling and smiling back at him, clutching your blanket tighter around your shoulders, you wonder how you could ever be intimidated by someone like him. Now that you’ve met him, he just seems like an over-excited puppy.

“I’m Ziu, by the way,” he says, extending his hand. You shift your grip on your blanket to shake his hand, grinning,

“Y/N. Sorry I didn’t come welcome you sooner, prepping for the next semester is killing me.”

“Don’t remind me!” He groans, retracting his hand. “I barely know how to get to campus, let alone some of my classrooms.” The expression on his face, an exaggerated pout, causes you to laugh once again — and then, all too quickly, you find yourself yawning. Ziu’s expression softens, and he pushes off his doorway,

“It’s late, you should get some rest. I’ll watch my volume from now on.”

“Thanks,” you reply. You find yourself turning to look over your shoulder before you’ve even gotten two steps away, calling out Ziu’s name to get his attention. He pokes his head back out his door, eyebrows raised.

“Want me to give you a campus tour tomorrow?” His expression visibly brightens, breaking into a broad smile before he nods excitedly.

“I’d love that.” The two of you maintain eye contact for a moment that feels stretched long like taffy, until he finally breaks the silence again.

“Goodnight, Y/N.”

“Goodnight, Ziu.”

With that, the two of you slip back into your respective apartments, unable to keep the smiles off your faces. Maybe having thin walls isn’t such a bad thing.

#ziu vav #ziu scenarios #vav fanfiction #vav ziu #vav imagines #vav texts #vav scenarios #kpop fanfiction #kpop texts #kpop writing #kpop scenarios #kpop reactions #My writing

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