141 | Adoniram definition: "my Lord is exalted"
151 | Adoram definition: an Israelite leader
41[1]
“A philosopher who once praised at length in the afformentioned way, meanwhile wrote in the sand with his staff: “Eheu, Triviam deam fortassis amplexus sim?”
Toward
Toward: A moving to or toward something to be with it as the ox moves toward a destination. [df: la] KJV (69): these, those, this, thus, who, so, such, some, same, other, which, another, whom, they, them - Strongs: H411 (אֵל), H412 (אֵל), H413 (אֶל), H428 (אֵלֶּה), H429 (אֵלֶּה)
Phonetic spelling: (ale)
1) these, those [KINE]| אֵל
these (8), those (1)
“Eheu, Triviam deam fortassis amplexus sim?
Trivia | Chthonic Titan-God, associated with the world of death, crossroads. [JESUS]
To, with
אֵת, אֶת־ • (et, et-) [pattern: קֵטֶל] (archaic) To, with. Usage notes [ edit] The inflected forms of the otherwise archaic sense “to” or “with” are still used, but now belong to the (suppletive) preposition עִם (im, “with”). In modern sources, the separate use of אֵת as meaning 'with', is influenced more by Romance et. (see quote above)
41[2]
ORATORY AT IS
The most attractive book of Greek literature: Mem<orabilia> Socr<atis>
Aneklalétos
aneklalétos: unspeakable
Original Word: ἀνεκλάλητος, ον
Part of Speech: Adjective
Transliteration: aneklalétos
Phonetic Spelling: (an-ek-lal'-ay-tos)
Definition: unspeakable
Usage: unspeakable.
1 Peter 1:8
GRK: ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ
NAS: with joy inexpressible and full of glory,
KJV: with joy unspeakable and
INT: you exult with joy unspeakable and glorified
Strong's Greek 412
1 Occurrence
ἀνεκλαλήτῳ — 1 Occ.
HALLEL
HALLEL (Heb. הַלֵּל), the general term designating Psalms 113–118 (vav) when these form a unit in the liturgy. These psalms are essentially expressions of thanksgiving and joy for divine redemption.
41[3]
We strive for independence and freedom* for the sake of power, not the reverse.
*freedom written above “independence”
To, into, towards [25 ‘Grace on Grace’]
Bible> Strong's> Hebrew> 413. ◄413. el ►. Strong's Concordance. el: to, into, towards. Original Word: אֵל. Part of Speech: Preposition. Transliteration: el. Phonetic Spelling: (ale) Definition: to, into, towards.
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one’s presence)
9) in between, in within, to within, unto (idea of motion to)
Strong's Exhaustive Concordance
about, according to, after, against, among, as for, at, because, before both
Brown-Driver-Briggs
אֶל(nearly always followed by Makkeph), in poetryאֱלֵי(compareעֲלֵי,עֲדֵי), but only in Job (1 Samuel 3:22;1 Samuel 5:26;1 Samuel 15:22;1 Samuel 29:19), with suffixאֵלַי,אֵלֶיךָ,אֵלַיִךְ, etc.אֵלֵינוּ,אֲלֵיכֶם& (5 t.)אֲלֵכֶם,אֲלֵיהֶם&אֲלֵהֶם(both very often); onceאֵלֵימוֺPsalm 2:5,אֲלֵיהֶן, onceאֲלֵהֶןExodus 1:19(Assyrianilî, Arabic),
5 Then — In the midst of all their plots and confidence of success; shall he speak unto them in his wrath — That is, severely rebuke them, not only by his prophets and other messengers in words, but by dreadful judgments, the effects of his wrath, which he will execute upon them.
19 The midwives answered Pharaoh, “Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive.”
preposition denoting motion to or direction towards
(whether physical or mental).
1 of motion to or unto a person or place
2 Where the limit is actually entered
3 Of direction towards anything
4 Where the motion or direction implied appears from the context to be of a hostile character
5 Unto sometimes acquires from the context the sense of in addition to
6 Metaphor in regard to, concerning, on account of
7 Of rule or standard, according to (rare)
8 Expressing presence at a spot, against
9 Prefixed to other preps. it combines with them the idea of motion or direction to
Englishman's Concordance
Genesis 1:9
HEB: מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־ מָק֣וֹם אֶחָ֔ד
KJV: be gathered together unto one
INT: Thahash the heavens unto place one
Genesis 2:22
HEB: לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־ הָֽאָדָֽם׃
INT: A woman [“A” TRUTH] and brought to the man
Genesis 3:1
HEB: אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־ הָ֣אִשָּׁ֔ה אַ֚ף
INT: God said to the woman Yea
Genesis 6:6
HEB: בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־ לִבּֽוֹ׃
KJV: and it grieved him at his heart.
INT: the earth was grieved at his heart
The Meaning of Numbers: The Number 25*
The number 25 symbolizes 'grace upon grace.' It is composed of 20 (meaning redemption) and five (grace) or grace multiplied (5 x 5).
And the Word became flesh, and tabernacled among us (and we ourselves beheld His glory, the glory as of the only begotten with the Father), full of grace and truth . . .
And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ (John 1:14, 16 - 17, HBFV).
गाय
*The national game of India “Pachisi” means twenty-five in Hindi.
41[4]
The overtly watchful, all-too-brilliant [222/4] glance of the trembling hand - Tristan.
Ela: an Israelite [A-E-[I]-O-U]
Original Word:אֵלָא
Part of Speech:Proper Name Masculine
Transliteration:Ela
Phonetic Spelling:(ay-law')
Definition:an Israelite
Brown-Driver-Briggs
אֵלָאproper name, masculinefather of an officer of Solomon1 Kings 4:18(= II.אֵלָהterebinth?).
I. אלה (assumed as √ of אֵל, (אֱלוֺהַּ) אֱלֹהִים god, God, but question intricate [121 - ASK QUESTIONS], & conclusions dubious It is uncertain whether אֵל & אֱלֹהִים are from the same √.
222. Uriel
Strong's Concordance
Uriel: "flame of God," two Israelites
Original Word: אוּרִיאֵל
Part of Speech: Proper Name Masculine
Transliteration: Uriel
Phonetic Spelling: (oo-ree-ale')
Definition: "flame of God", two Israelites
NAS Exhaustive Concordance
Word Origin
from ur and el
Definition
"flame of God," two Isr.
NASB Translation
Uriel (4). [A-E-O-U]
155. addereth
Strong's Concordance
addereth: glory, a cloak
Original Word: אַדֶּרֶת
Part of Speech: Noun Feminine
Transliteration: addereth
Phonetic Spelling: (ad-deh'-reth)
Definition: glory, a cloak
NAS Exhaustive Concordance
Word Origin
from adar
Definition
glory, a cloak
NASB Translation
garment (1), glory (1), mantle (7), robe (2), splendid (1).
Job 40 | 232
Insignificant Before God
6 Then Adonai answered Job from the whirlwind:
7 “Brace yourself like a man;
I will question you,
and you will inform Me!
8 “Would you really annul My judgment?
Would you condemn Me to justify yourself?
9 Do you have an arm like God’s
and can you thunder with a voice like His?
10 Then adorn yourself in majesty and dignity;
clothe yourself in splendor and honor.
41[5]
Through pur|po|ses, life becomes completely senseless and untrue [1]. We work, in order [1] to feed ourselves? We feed ourselves, in order [1] to live? We live, in order [1] to leave children (or works) [As in FN’s case] behind. These do the same - etc. and finally salto mortale “leap of death’. [9] Instead, in [mathematics, To the power of: Indicating an exponent: 25 or 76] working eating etc. the end is always also [AL Upon, above עַל -- upon, above, over there; SO Very much (כל כך)] with the purpose we connect 2 ends to each other. I [3-4-3] e[2-3-2]a[1-2-1]t in order to eat [O 4-5-4] and in order to live [8-9-8], that is in order to eat again [9-18-9].
An action wants to be repeated because it is pleasant. Everything pleasant is the en“d”. Do pla[T]ns exist, in order [1*] to be consumed by animals? There is no [the Hebrew word “no” means “nothing”?] purpose [there is ט purpose ]. We deceive ourselves. - I dip the quill in order [1] to[2] __ [3] __[4] __[5] (232)
The Letter Tet (ט)
The letter Tet is the ninth letter in the Hebrew alphabet, and also appears in various forms in a number of other Semitic language’s alphabets. As its name indicates, Tet has the sound of a “t.” Some believe that the meaning of the letter Tet is related to a Phoenician letter by the same name whose meaning was “wheel.” Nonetheless, in the Hebrew language, the letter itself, as well as its meaning is generally accepted to be connected to the Hebrew word “tov” (טוב), meaning “good.” While Tet is actually the least common letter in the Hebrew Bible, the first time it appears it is in the word “tov” which is used numerous times during the story of Creation.
1* (aleph) Unity
Aleph is an ox in Hebrew. It signifies strength or being first or “Number One.” The number one signifies unity or that which is first. Bullinger says that “in all languages it is the symbol of unity.” Genesis, the first book, is entitled, “In a Beginning.” There can only be one beginning. The first Commandment is, “Thou shalt have no other gods before Me.” It expresses the unity of God and the fact that this one God is the Creator of all. In the Hebrew language, there are two words for the number “one.” Yacheed means an absolute unity, or an only one (Gen. 22:2); echad is a compound unity (Gen. 2:24; Deut. 6:4).
D
The Letter Dalet (ד)
The letter Dalet is the fourth letter in the Hebrew alphabet. The letter Dalet is actually the source of the Greek letter Delta, as you can see by the similarities in the two letters’ names. The English letter “D” is derived from Dalet, as well. While the specific reason for the letter being named Dalet is not known, many believe it is because one of the letter’s predecessors (in even more ancient languages than the Hebrew language) looked like a door. In the Hebrew language, the word for “door” is “delet.”
pur|po|ses — LOT WHERE PEACE? (“A” 121)
Lot
The term ‘pur’ {פור} means ‘lot’ and ‘Purim’ {פורים} is the Hebrew plural form of ‘pur’ – meaning ‘lots’. This word originated from Akkadian and it describes some kind of ‘dice’ which was used for casting lots during ancient times.
Where
Po is of biblical origin, and kan starts appearing in Rabbinic Hebrew. (It derives from a Biblical word, ko כה, which means "so, thus" and can also mean "here.") They each are part of words meaning "where" - the biblical eifo איפה and the rabbinic heikhan היכן.
Peace
Shalom represents the idea of salvation in the Bible. Generally, the Hebrew word refers to someone who is safe, whole, and unharmed. It means “peace”- the absence of conflict or war.
A 350 | Peace be around me and good will to all things near at hand.
ET|C
Meaning of (et)"את" and (v'et)"וְאֵ֥ת" in Genesis 1:1
Genesis 1:1
In the beginning בְּרֵאשִׁ֖ית
created בָּרָ֣אGod אֱלֹהִ֑ים
(unknown word) אֵ֥תthe heavens הַשָּׁמַ֖יִם
(unknown word) וְאֵ֥תthe earth הָאָֽרֶץ׃
Genesis 1:4
saw God (unknown word with dash before it) אֶת־ the light that was good...
Et cetera is a Latin phrase. Et means “AND.” Cetera means “THE REST.”
OR
Ghimel is the 3rd principle which arises to resolve and harmonize these opposites. Ghimel links and balances between the Aleph and Beith. It is a dynamic balance between opposing powers, so Ghimel is a letter of constant transformation, change and motion, and translates literally as camel, an animal we associate with motion and travel between faraway places. Ghimel includes the opposites of both giving and receiving, and reward and punishment, creating balance and motion between these opposites.
Gimel (ג)
Ghimel resolves the giver and receiver (Aleph and Beith), so it represents giving and receiving. It represents kindness and cultivation, the organic nurturance that causes things to grow (Hebrew Gamol גמול means nourish until ripe, גמילה – wean child, ripen fruit ). גמול also means giving and the leg of the Ghimel is said to represent the rich man running to give charity to the poor (represented by the 4th letter דלת). It signifies the Creator’s eternal benevolence to all creation, manifested with abundant life and prosperity.
The letter Gimel is the third letter in the Hebrew alphabet. This letter is actually the source of the Greek letter Gamma. While the name of the letter remains a mystery, some have speculated that it comes from the word “gamal” meaning “camel” (the English word “camel” is actually derived from “gamal”) because some say the letter looks like a camel.
The shape of the Gimel also reminds of us something else. It looks like a man in motion. A nice lesson from the Jewish teachings actually pertains to this aspect of the Gimel. In Hebrew, the word “gomel,” which begins with and sounds like the letter Gimel, means a “benefactor” or someone who gives to others. The letter after Gimel in the Hebrew alphabet is the letter Dalet, which is the first letter of the word “dal” meaning “weak.” According to this teaching, the Gimel, the benefactor, is walking towards the Dalet who is weak. .
Due to the fact that the letter Gimel is the third letter in the alphabet, it has the numerical value of three. In mystical teachings, three represents stability and is significant in a number of ways in Biblical teachings. There are three patriarchs, for example (Abraham, Isaac, and Jacob)
232 | EZOR
Strong's Concordance
ezor: a waist cloth
Original Word: אֵזוֹר
Part of Speech: Noun Masculine
Transliteration: ezor
Phonetic Spelling: (ay-zore')
Definition: a waist cloth
NAS Exhaustive Concordance
Word Origin
from azar
Definition
a waist cloth
NASB Translation
belt (3), belts (1), girdle (2), waistband (8).
41[6]
We have considered cl[PR]imates (עותק), but day [zenuth] and night [nadar] in general etc.
CC | עותק means to copy
PR | יחסי ציבור means public relations (*russo siebor)
2184. zenuth [Zenith]
zenuth: fornication
NASB Translation
harlotry (6), prostitution (1), unfaithfulness (1).
5087. nadar [Nadir]
Strong's Concordance
nadar: to vow
NASB Translation
made (7), make (3), make vows (1), makes (2), takes (1), vow (6), vowed (8), vowing (1), vows (2), you will vow (1).
*RU|S|SO siebor
RU is 7307. ruach
Strong's Concordance
ruach: breath, wind, spirit
Original Word: רוּחַ
Part of Speech: Noun Feminine
Transliteration: ruach
Phonetic Spelling: (roo'-akh)
Definition: breath, wind, spirit
NAS Exhaustive Concordance
Word Origin
from an unused word
Definition
breath, wind, spirit
S is SHIN
What is the Hebrew letter shin?The Hebrew letter Shin is the 21st letter of the Hebrew alphabet. It is not just any letter. The Shin is shaped like an English W. Ironically, it also has the shape of a human heart.
The letter shin has five definitions. The first is shein, which means “tooth,” or “teeth.” The second is lo shanisi, meaning “steadfastness in one’s faith.” The third is shinoy, which is “to change for the good.” The fourth is shuvah, which means “to return.” The fifth is shanah, or “year.”
SO is 3651. ken
Strong's Concordance
ken: so, thus
Original Word: כֵּן
Part of Speech: Adjective; adverb; feminine; adverb
Transliteration: ken
Phonetic Spelling: (kane)
Definition: so, thus
Brown-Driver-Briggs
I.כֵּןadjectiveright, veritable, honest(properly firm, upright; Syriacrecte PS1662) — absoluteכֵּןExodus 10:29+ (on possibly construct see
2 near the end); plural כֵּנִים Genesis 42:11,19,31,33,34; —
1 right, usually indecl., often as substantive a right thing, especially with vbb. dicendi Exodus 10:29 (J) כֵּן דִּבַּרְתָּ, Numbers 27:7 כֵּן דֹּבְרֹת, Numbers 36:5 (both P); כֵּן יַאֲרִיךְ Proverbs 28:2 (the) right (i.e. order and justice) shall last long (see De Now VB); = adverb aright, of pronunciation Judges 12:6; also with verb agendi Ecclesiastes 8:10 (on Isaiah 33:23 see III. כֵּן below כנן); right well Psalm 65:10; (Che; al. = so); with לֹא, as adjective, not right דְּבָרִים אֲשֶׁר לֹאכֵֿן 2 Kings 17:9 things which were not right (verb agendi); of heart of a fool Proverbs 15:7; Jeremiah 23:10; as substantive = what is not right, upright Jeremiah 8:6
2 veritable, true, כֵּןצְֿדָקָה Proverbs 11:19 the veritable of righteousness = true righteousness; Isaiah 16:6 = Jeremiah 48:30 a may be either their boastings are not true or (Thes Che Di Du Gr Gie and others) the untruth of their boastings (לֹאכֵֿן as compound construct); absolute, in assent to something already said, Right! Correct! True! Joshua 2:4.
3 plural concrete honest (men) Genesis 42:11,19,31,33,34 (all E). — II. כֵּן thus, so, see below; III. כֵּן place, base, see below כנן; IV. [כֵּן], כִּנִּם, כִּנָּם, see below כנן.
Siebor (name)
Adventure, Emotional, Highly Attractive
Siebor Meaning Adventure, Emotional, Highly Attractive Meaning based upon numerology 12 people liked this Siebor name numerology is 5.
Analysis of Siebor by expression number 5
“You are a free spirit. You love change, adventure, and excitement. You love your freedom. Like a bird that needs its wings to live, you cannot exist without it. Freedom is the nucleus around which your life revolves. You need it for your very survival. By using freedom properly, you are able to explore and develop all of your varied talents. You will meet many types of people and travel great distances. ”
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LIX. THE SECOND DANCE-SONG.
◄ 593. Aniam ►
Aniam: "lament of people," an Israelite name
Original Word: אֲנִיעָם
Part of Speech: Proper Name Masculine
Transliteration: Aniam
Phonetic Spelling: (an-ee-awm')
Definition: "lament of people", an Israelite name
NAS Exhaustive Concordance
Word Origin
from anah and am
Definition
"lament of people," an Isr. name
NASB Translation
Aniam (1).
אֲנִיעָם proper name, masculine ( lament of people) 1 Chronicles 7:19 a man of Manasseh.
II. אנה (√ whence following nouns, compare Assyrian ânu, unûtu, vessel, utensil, see Dl in ZimBP 115 Hpt in KAT2Gloss i.; Arabic ).
Aniam
From 'anah and am; groaning of (the) people; Aniam, an Israelite -- Aniam.
Chronicles 7:19.
But if ye turn away — Thou or thy seed, and forsake my statutes, &c. — Thus God sets before him death as well as life, the curse as well as the blessing.
(59)3.
One! (10)
O man! Take heed!
Two! (20)
What saith deep midnight’s voice indeed?
Three! (30)
“I slept my sleep—
Four! (40)
“From deepest dream I’ve woke and plead:—
Five! (50)
“The world is deep,
Six! (60)
“And deeper than the day could read.
Seven! (70)
“Deep is its woe—
Eight! (80)
“Joy—deeper still than grief can be:
Nine! (90)
“Woe saith: Hence! Go!
Ten! (100)
“But joys all want eternity—
Eleven! (111)
“Want deep profound eternity!”
Twelve! (121)
⚜️ “A"— Ask Questions ⚜️
HTH 121[A] A Vow.—I will never again read an author of whom one can suspect that he wanted to make a book, but only those writers whose thoughts unexpectedly became a book.
📖 of HUMANITY, and CRIMES AGAINST IT
1,6
Then, however, something happened which made every mouth mute and every eye fixed. In the meantime, of course, the rope-dancer had commenced his performance: he had come out at a little door, and was going along the rope which was stretched between two towers, so that it hung above the market-place and the people. When he was just midway across, the little door opened once more, and a gaudily-dressed fellow like a buffoon sprang out, and went rapidly after the first one. “Go on, halt-foot,” cried his frightful voice, “go on, lazy-bones, interloper, sallow-face!—lest I tickle thee with my heel! What dost thou here between the towers? In the tower is the place for thee, thou shouldst be locked up; to one better than thyself thou blockest the way!”
ZARATHUSTRA’S PROLOGUE
6 - 7 - 8
◄ 678. atsil ►
atsil: a side, corner, a chief
Original Word: אָצִיל
Part of Speech: Noun Masculine
Transliteration: atsil
אָצִיל noun [masculine] side, corner, chief — plural construct אֲצִילֵי Exodus 24:11; suffix אֲצִילֶיהָ Isaiah 41:9; —
1 sides (borders) of earth Isaiah 41:9 ("" קצות); compare ׳ירכתי א Jeremiah 6:22 etc.
2 figurative nobles (perhaps as sides, supports, compare below מִּנּוֺת; so Ew Di but perhaps = noble — from be rooted, root, metaphor origin, stock — properly a man having a (known) origin, sprung from an ancient and famous stock; so Ges, compare LagBN 68) Exodus 24:11. Nobles (1), remotest parts (1).
From 'atsal (in its secondary sense of separation); an extremity (Isa. 41:9), also a noble -- chief man, noble.
see HEBREW 'atsal
Isaiah 41:9
HEB: מִקְצ֣וֹת הָאָ֔רֶץ וּמֵאֲצִילֶ֖יהָ קְרָאתִ֑יךָ וָאֹ֤מַר
NAS: And called from its remotest parts And said
KJV: and called thee from the chief men thereof, and said
CRY IN THE WILDERNESS 🕊️
INT: the ends of the earth remotest and called and said
“O Zarathustra,” said they, “gazest thou out perhaps for thy happiness?”—“Of what account is my happiness!” answered he, “I have long ceased to strive any more for happiness, I strive for my work.”—“O Zarathustra,” said the animals once more, “that sayest thou as one who hath overmuch of good things. Liest thou not in a sky-blue lake of happiness?”—“Ye wags,” answered Zarathustra, and smiled, “how well did ye choose the simile! But ye know also that my happiness is heavy, and not like a fluid wave of water: it presseth me and will not leave me, and is like molten pitch.”—
E 1:26 Sky-blue like a sapphire, with a humanlike figure towering
E 10:1 When I next looked, oh! what looked like a throne, sky-blue, like a sapphire!
#0101 אַגָּן 'aggan {ag-gawn'}
◄ 126. Admah ►
Admah: a city near Sodom and Gomorrah
Original Word: אַדָמָה
Part of Speech: Proper Name Location
Transliteration: Admah
Phonetic Spelling: (ad-maw')
Definition: a city near Sodom and Gomorrah
Word Origin
from the same as adam126 earthy (5 times)
Contracted for 'adamah; earthy; Admah, a place near the Dead Sea -- Admah.
◄ 127. adamah ►
adamah: ground, land
Original Word: אֲדָמָה
Part of Speech: Noun Feminine
Transliteration: adamah
Phonetic Spelling: (ad-aw-maw')
Definition: ground, land
Word Origin
from the same as adam
Definition
ground, land
NASB Translation
country (1), dirt (1), dust (3), earth (32), farming* (1), fields (1), ground (64), land (112), lands (2), soil (7).
◄ 101. aggan ►
Hebrew "101" means aiming for the root [POTATO], or let’s say, the original, more spiritual meaning of the word Hebrew.
aggan: a bowl, basin
Original Word: אַגָּן
Part of Speech: Noun Masculine
Transliteration: aggan
Phonetic Spelling: (ag-gawn')
Definition: a bowl, basin
[אַגָּן] noun [masculine] bowl, basin (Talmud אוֺגָן, Aramaic אַגָּנָא, ; Arabic , vessel in which clothes are washed; Assyrian (plural) aganât¢ DlW).
1 basins used in ritual אֲגָנֹת Exodus 24:6 (E).
2 אַגַּן הַסַּהַר, simile of curves of body Cant 7:3.
3 metaphor of family of Eliakim. כְּלֵי הָאַגָּנוֺת = basin-vessels Isaiah 22:24 (= bowl-shaped vessels Che) opposed to כְּלֵי הַנְּכָלִים; both "" כְּלֵי הַקָּטָן.
אגף (Assyrian stem of agappu, wing, compare DlW).
◄ 5797. oz ►
oz: strength, might
Original Word: עֹז
Part of Speech: Noun Masculine
Transliteration: oz
Phonetic Spelling: (oze)
Definition: strength, might
Word Origin
from azaz
Definition
strength, might
NASB Translation
fortress* (1), loud (1), might (3), mighty (4), power (12), stern (1), strength (53), strong (16), stronghold (2).
1,7
Verily, a fine catch of fish hath Zarathustra made to-day! It is not a man he hath caught, but a corpse.
When, however, he was but a step behind, there happened the frightful thing which made every mouth mute and every eye fixed—he uttered a yell like a devil, and jumped over the other who was in his way. The latter, however, when he thus saw his rival triumph, lost at the same time his head and his footing on the rope; he threw his pole away, and shot downwards faster than it, like an eddy of arms and legs, into the depth.
◄ 4133. motah ►
Strong's Concordance
motah: a pole, bar (of a yoke)
Original Word: מוֹטָה
Part of Speech: Noun Feminine [TRUTH]
Transliteration: motah
Phonetic Spelling: (mo-taw')
Definition: a pole, bar (of a yoke)
Free, dost thou call thyself? Thy ruling thought would I hear of, and not that thou hast escaped from a yoke.
Art thou one ENTITLED to escape from a yoke? Many a one hath cast away his final worth when he hath cast away his servitude.
Free from what? What doth that matter to Zarathustra! Clearly, however, shall thine eye show unto me: free FOR WHAT?
Canst thou give unto thyself thy bad and thy good, and set up thy will as a law over thee? Canst thou be judge for thyself, and avenger of thy law?
Terrible is aloneness with the judge and avenger of one’s own law. Thus is a star projected into desert space, and into the icy breath of aloneness.
מִקְצ֣וֹת הָאָ֔רֶץ וּמֵאֲצִילֶ֖יהָ קְרָאתִ֑יךָ וָאֹ֤מַר
X. WAR AND WARRIORS
The Stillest Words Bring the Storm
Partie Honteuse Quæritur Ad Acta
My brethren in war! I love you from the very heart. I am, and was ever, your counterpart. And I am also your best enemy. So let me tell you the truth! I know the hatred and envy of your hearts. Ye are not great enough not to know of hatred and envy. Then be great enough not to be ashamed of them! And if ye cannot be saints of knowledge, then, I pray you, be at least its warriors.
Breadth - Length - Height - Depth - Vyūha
(Sanskrit: व्यूह) means - 'to arrange troops in a battle array (formation)', 'to arrange, put or place in order, to dispose, separate, divide, alter, transpose, disarrange, resolve (Vowels Syllables etc.)'. Its root is व्यः which means - a 'cover' or 'veil'.
1004. bayith
1024. Beth Hammarkaboth or Beth Markaboth
"place of chariots," Joshua 19:5; site [FORMALLY] unknown.
1,8
When Zarathustra had said this to his heart, he put the corpse upon his shoulders and set out on his way. Yet had he not gone a hundred steps, when there stole a man up to him and whispered in his ear—and lo! he that spake was the buffoon from the tower. “Leave this town, O Zarathustra,” said he, “there are too many here who hate thee. The good and just hate thee, and call thee their enemy and despiser; the believers in the orthodox belief hate thee, and call thee a danger to the multitude.
_
Exhausted I see thee, by poisonous flies; bleeding I see thee, and torn at a hundred spots; and thy pride will not even upbraid.
Blood they would have from thee in all innocence; blood their bloodless souls crave for—and they sting, therefore, in all innocence.
_
Did ye ever know this? Shared injustice is half justice. And he who can bear it, shall take the injustice upon himself!
_
Verily, I have taken from you a hundred formulae and your virtue’s favourite playthings; and now ye upbraid me, as children upbraid.
_
A hundred times hitherto hath spirit as well as virtue flown away and blundered. Alas! in our body dwelleth still all this delusion and blundering: body and will hath it there become.
A hundred times hitherto hath spirit as well as virtue attempted and erred. Yea, an attempt hath man been. Alas, much ignorance and error hath become embodied in us!
_
Verily, through a hundred souls went I my way, and through a hundred cradles and birth-throes. Many a farewell have I taken; I know the heart-breaking last hours.
_
With a hundred-faced mirror did I catch its glance when its mouth was shut, so that its eye might speak unto me. And its eye spake unto me.
_
Well! Here is my promontory, and there is the sea—IT rolleth hither unto me, shaggily and fawningly, the old, faithful, hundred-headed dog-monster that I love!
_
My cave is large and deep and hath many corners; there findeth he that is most hidden his hiding-place. And close beside it, there are a hundred lurking-places and by-places for creeping, fluttering, and hopping creatures.
2[67] | ‘I’ “subject” as horizon line. Reversal of perspectival gaze.
25[155] It is essential to be clear about what interests the most people; Yet what interests superior humans 🪖 seems uninteresting to the inferior ones, hence their dedication there to something “unegoistic”!
The vocabulary of modern morality is shaped by inferior people who lift their gazes from below up to the morality above; “making sacrifices” but anyone who makes real sacrifices knows that they were not sacrifices!
Say cheese 📸
LVII. [57]
THE CONVALESCENT
For me—how could there be an outside-of-me? There is no outside! But this we forget on hearing tones; how delightful it is that we forget!
Have not names and tones been given unto things that man may refresh himself with them? It is a beautiful folly, speaking; therewith danceth man over everything.
How lovely is all speech and all falsehoods of tones! With tones danceth our love on variegated rainbows.—
-
The hour hath now come for the down-goer to bless himself. Thus—ENDETH Zarathustra’s down-going.’”—
57 | Lies between prime numbers 53 and 61, which are the only two prime numbers less than 71 that do not divide the order of any sporadic group [In abstract algebra, group theory studies the algebraic structures known as groups: the twenty groups [20] which are subquotients, including the monster group itself, he dubbed the happy family.] inclusive of the six pariahs [the six sporadic simple groups [6] which are not subquotients of the monster group.].
― conversely, even those philosophers and religious people who had the most compelling grounds in their logic and piety to take their corporeality as a deception, and indeed as an overcome and dispensed-with deception, were not able to avoid recognising the stupid fact that the body has not gone away: for which the most remarkable testimony is to be found partly in Paul, partly in the Vedanta philosophy. [1]
[1] Paul: breadth, and length, and depth, and height; Vedanta: गाय - “Gaya”
"Carcasse, tu trembles? Tu tremblerais bien davantage, tu savais, où je te mène." Turenne.
343 | What our Cheerfulness Signifies. Even we, the born riddle-readers, who wait as it were on the mountains posted 'twixt to-day and to-morrow, and engirt by their contradiction, we, the firstlings and premature children of the coming century, into whose sight especially the shadows which must forthwith envelop Europe should already have come—how is it that even we, without genuine sympathy for this period of gloom, contemplate its advent without any personal solicitude or fear? Are we still, perhaps, too much under the immediate effects of the event—and are these effects, especially as regards ourselves, perhaps the reverse of what was to be expected—not at all sad and depressing, but rather like a new and indescribable variety of light, happiness, relief, enlivenment, encouragement, and dawning day?... In fact, we philosophers and "free spirits" feel ourselves irradiated as by a new dawn by the report that the "old God is dead"; our hearts overflow with gratitude, astonishment, presentiment and expectation. At last the horizon seems open once more, granting even that it is not bright; our ships can at last put out to sea in face of every danger; every hazard is again permitted to the discerner; the sea, our sea, again lies open before us; perhaps never before did such an "open sea" exist.—
2[67] | ‘I’ “subject” as horizon line. Reversal of perspectival gaze.
AFTERLUDE. —But here you interrupt me, you free spirits. “Enough! Enough!” I hear you I shouting and laughing, we cannot take it anymore! Over this horrific temper and disturber of the consciences peace! Do you want to ruin our reputation through – out the world? Blacken our good name? saddle us with nicknames that eat their way into not only our skin? — And why, on a bright sunny day, these gloomy ghosts, these moral gurgling noises, this whole tragic raven-black music? If you speak thruths: there are no feet that could dance such truths, therefore not by a long shot are they truths for us! Ecce nostrum Veritatis sigillum! And here there is a lawn and soft ground: what would be better than to swiftly chase away your night? It is finally time that a rainbow stretched itself again over this land, and that someone gave us gentle crazy songs to hear and milk to drink: — we are thirsty again for the pious, heart-felt-silly and milky way of thinking.” — My friends, I see that you are loosing your patience — and who is telling you that I have not already waited a long time for that? But I am at your disposal; and I also have what you need. Do you not see there my herds leaping, all tender sunny sheltered thought-rams? And here standing waiting for you already is a whole pail full of milk; but once you have drunk — for you are all thirsting for virtue, I see it — then there will be no lack of songs for the merriest legs and hearts: and truly, whoever sings it does honour to One who deserves honour, one of the freest of free spirits, who makes all heavens bright again and causes all the seas to roar. — 4[9] 1885-Spring 1886
VW X(U) YZ
X. WAR AND WARRIORS
The Stillest Words Bring the Storm
Partie Honteuse Quæritur Ad Acta
By our best enemies we do not want to be spared, nor by those either whom we love from the very heart. So let me tell you the truth!
My brethren in war! I love you from the very heart. I am, and was ever, your counterpart. And I am also your best enemy. So let me tell you the truth!
I know the hatred and envy of your hearts. Ye are not great enough not to know of hatred and envy. Then be great enough not to be ashamed of them!
And if ye cannot be saints of knowledge, then, I pray you, be at least its warriors. They are the companions and forerunners of such saintship.
I see many soldiers; could I but see many warriors! “Uniform” one calleth what they wear; may it not be uniform what they therewith hide!
Thus spake Zarathustra. And at that time he abode in the town which is called The Pied Cow.
Thus did I come unto you, ye present-day men, and into the land of culture.
For the first time brought I an eye to see you, and good desire: verily, with longing in my heart did I come.
But how did it turn out with me? Although so alarmed—I had yet to laugh! Never did mine eye see anything so motley-coloured!
I laughed and laughed, while my foot still trembled, and my heart as well. “Here forsooth, is the home of all the paintpots,”—said I.
With fifty patches painted on faces and limbs—so sat ye there to mine astonishment, ye present-day men!
And with fifty mirrors around you, which flattered your play of colours, and repeated it!
Verily, ye could wear no better masks, ye present-day men, than your own faces! Who could—RECOGNISE you!
Written all over with the characters of the past, and these characters also pencilled over with new characters—thus have ye concealed yourselves well from all decipherers!
