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Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Liberty Baptist Theological Seminary and Graduate Faculty Publications and Presentations School 1992 Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Heater, Homer, "Structure and Meaning in Lamentations" (1992). Faculty Publications and Presentations. Paper 283. http://digitalcommons.liberty.edu/lts_fac_pubs/283 This Article is brought to you for free and open access by the Liberty Baptist Theological Seminary and Graduate School at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Structure and Meaning in Lamentations Homer Heater, Jr. Professor of Bible Exposition Dallas Theological Seminary, Dallas, Texas Lamentations is perhaps the best example in the Bible of a com bination of divine inspiration and human artistic ability. The depth of pathos as the writer probed the suffering of Zion and his own suf fering is unprecedented. Each chapter is an entity in itself, a com plete poem.1 The most obvious literary device utilized by the poet is the acrostic; that is, poems are built around the letters of the alpha bet. -
Hebrew Aleph-Bet and Letter As Numbers
Hebrew Aleph-Bet and Letter as Numbers Letter Name in Hebrew Keyboard Letter Number Value aleph or alef t 1 bet (& vet) c 2 gimel or gimmel d 3 dalet s 4 hey or heh v 5 vav u 6 zayin z 7 chet or khet j 8 tet y 9 yud or yod h 10 kaf f 20 lamed k 30 mem n 40 nun b 50 samech or samekh x 60 ayin g 70 pey or peh (& fey) p 80 tzadi or tsadi m 90 kuf e 100 resh r 200 shin a 300 tav , (comma) 400 kaf sofit l mem sofit o nun sofit i fey sofit ; (semi-colon) tzadi sofit . (period) NOTE: the above English keyboard letter for the Hebrew letters are for the standard Hebrew keyboard. There are Hebrew fonts floating around that are non-standard. The sofit letters sound the same as the normal letters, but are used when they are the last letter in a word. For Bible code purposes. the regular letter and final letter are fully equivalent. In other words, in the code, a nun sofit could appear in the middle of a valid term and the regular letter nun could be at the end of a word. (discussion of numbers on the next page) If the Hebrew letters only go to 400, how can you look for higher number in the Bible code, like the year 1998 (5758)? When you have numbers over 1000, you use the thousands letter as a digit. For example, 1561 would start out with “aleph” which is 1. -
Torah from JTS Worship, JTS
Exploring Prayer :(בלה תדובע) Service of the Heart This week’s column was written by Rabbi Samuel Barth, senior lecturer in Liturgy and Torah from JTS Worship, JTS. Simhat Torah: Which Way When the Circle Ends Bereishit 5774 The annual celebration of Simhat Torah brings great joy to so many of us of all generations, and it is a fitting and triumphant conclusion to the long and multifaceted season of intense Jewish observance and focus that began (a little before Rosh Hashanah) with Selichot. In Israel and in congregations observing a single day of festivals, Simhat Torah is blended with Shemini Atzeret, offering the intense experience in the morning of Hallel, Hakkafot (processions with dancing) and Geshem (the prayer for Rain). At the morning service of Simhat Torah there are four linked biblical readings (three from the Parashah Commentary Torah), and the relationship among them invites us to think about the flow of sacred text in a multidimensional context. The first reading is Vezot HaBrakha, the last chapters of Deuteronomy This week’s commentary was written by Dr. David Marcus, professor of Bible, containing the final blessings from Moses to the community—and the account of the death of Moses, alone with God on Mount Nebo. To receive the final aliyah after everyone else present JTS. has been called to the Torah is considered a great honor, and the person with this honor is called up with a special formula (a short version is presented in Siddur Sim Shalom for Shabbat Bereishit with a Capital Bet and Festivals, 215) that affirms, “May it be the will of the One Most Powerful to grant abundant blessings to [insert the name of the one called] who has been chosen to complete the Torah.” With this week’s parashah, we once again commence the cycle of reading the Torah from the first chapter of Genesis, which begins with the Hebrew word bereishit. -
Epigraphic Notes on the 'Amman Citadel Inscription
7 Epigraphic Notes on the 'Amman Citadel Inscription [1969] In 1969 Professor Siegfried H. Hom published the tury BCE, in the inscription of King Yaril).<azar4 of Beth important Ammonite inscription from the citadel of an <Ammon, as well as sporadically in contemporary and cient Rabbath <Ammon, modem <Amman. 1 We wish to later Aramaic. However, the same simplified f:,,et is found comment (I) on the script of the inscription and its date, in the Mesha< Inscription regularly and appears not infre and (II) on certain of the readings in the text. quently in Hebrew scripts of the eighth (Samaria Ostraca) and seventh centuries BCE (the Yabneh-yam Inscrip I. tion). 5 $ade is unique. The long leg is characteristic of The script of the <Amman Citadel Inscription be ninth-century Aramaic, eighth-century Phoenician. 6 longs to the series of Aramaic lapidary scripts of the 1Alep in the <Ammonite script has most archaic traits. ninth century BCE. It shares with these scripts a number The downstroke breaks only a short distance through the of traits which differentiate them from contemporary lower horizontal. Elsewhere such forms are characteristic Phoenician (including the early Hebrew scripts of Gezer only of the tenth-century and earlier Phoenician texts, and the Moabite Stone). The tail (right down-stroke) of and in the ninth century, uniquely in the 1aleps of the dalet is already developed; it will develop more slowly in Honeyman and Nora Phoenician texts. The vertical Phoenician and Hebrew. The letter he in the <Amman in downstroke slants well to the right of the point of the hor scription tends to a rounded semicursive Aramaic form. -
L2/20-246 Teeth and Bellies: a Proposed Model for Encoding Book Pahlavi
L2/20-246 Teeth and bellies: a proposed model for encoding Book Pahlavi Roozbeh Pournader (WhatsApp) September 7, 2020 Background In Everson 2002, a proposal was made to encode a unified Avestan and Pahlavi script in the Unicode Standard. The proposal went through several iterations, eventually leading to a separate encoding of Avestan as proposed by Everson and Pournader 2007a, in which Pahlavi was considered non-unifiable with Avestan due to its cursive joining property. The non-cursive Inscriptional Pahlavi (Everson and Pournader 2007b) and the cursive Psalter Pahlavi (Everson and Pournader 2011) were later encoded too. But Book Pahlavi, despite several attempts (see the Book Pahlavi Topical Document list at https://unicode.org/L2/ topical/bookpahlavi/), remains unencoded. Everson 2002 is peculiar among earlier proposals by proposing six Pahlavi archigraphemes, including an ear, an elbow, and a belly. I remember from conversations with Michael Everson that he intended these to be used for cases when a scribe was just copying some text without understanding the underlying letters, considering the complexity of the script and the loss of some of its nuances to later scribes. They could also be used when modern scholars wanted to represent a manuscript as written, without needing to over-analyze potentially controversial readings. Meyers 2014 takes such a graphical model to an extreme, trying to encode pieces of the writing system, most of which have some correspondence to letters, but with occasional partial letters (e.g. PARTIAL SHIN and FINAL SADHE-PARTIAL PE). Unfortunately, their proposal rejects joining properties for Book Pahlavi and insists that “[t]he joining behaviour of the final stems of the characters in Book Pahlavi is more similar to cursive variants of Latin than to Arabic”. -
Psalm 119 & the Hebrew Aleph
Psalm 119 & the Hebrew Aleph Bet - Part 14 The fourteenth letter of the Hebrew alphabet is called “Nun” (pronounced “noon”) and has the sound of “N” as in “now”. It has the numeric value of 50, the number of the Jubilee. There are two ways to write a Nun. A Nun appearing at the end of a word (sofit) looks like a Vav, but is longer, extending below the baseline. A regular Nun looks much like the Kaph, but is half its width. The Nun stands for FISH. In modern Hebrew, the letter Nun can appear in three forms: Writing the Letter: Nun – The Nun is half as wide as the Kaph Nun: Letter of Faithfulness Nun represents both faithfulness and the reward for faithfulness. Moses is seen as the iconic humble servant of Yahweh. The word “Nun” itself is spelled Nun-Vav-(final) Nun and looks as follows: The one who is humble before God will stand upright in the final Day. In the olam hazeh (present life), this means that the tzaddik (righteous man) will simultaneously affirm: “I am nothing but dust.” Humble yourself in the sight of Yahweh, and He shall lift you up (James 4:10). Nun Study Page 1 Spiritual Meaning of the Nun Nun = 50 and means “FISH” of Yahweh or “The SAVED”. Our Messiah could be called “The Chief FISHERMAN.” He told His disciples that He would make them “FISHERS of men”, (Mark 1:17). Like a FLOURISHING, darting school of FISH that continues to propagate, our Saviour’s Love causes us to multiply and grow in numbers as we share Him with others. -
Contents Origins Transliteration
Ayin , ע Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin , Hebrew ʿayin ← Samekh Ayin Pe → [where it is sixteenth in abjadi order only).[1) ع Aramaic ʿē , Syriac ʿē , and Arabic ʿayn Phoenician Hebrew Aramaic Syriac Arabic The letter represents or is used to represent a voiced pharyngeal fricative (/ʕ/) or a similarly articulated consonant. In some Semitic ع ע languages and dialects, the phonetic value of the letter has changed, or the phoneme has been lost altogether (thus, in Modern Hebrew it is reduced to a glottal stop or is omitted entirely). Phonemic ʕ The Phoenician letter is the origin of the Greek, Latin and Cyrillic letterO . representation Position in 16 alphabet Contents Numerical 70 value Origins (no numeric value in Transliteration Maltese) Unicode Alphabetic derivatives of the Arabic ʿayn Pronunciation Phoenician Hebrew Ayin Greek Latin Cyrillic Phonetic representation Ο O О Significance Character encodings References External links Origins The letter name is derived from Proto-Semitic *ʿayn- "eye", and the Phoenician letter had the shape of a circle or oval, clearly representing an eye, perhaps ultimately (via Proto-Sinaitic) derived from the ır͗ hieroglyph (Gardiner D4).[2] The Phoenician letter gave rise to theGreek Ο, Latin O, and Cyrillic О, all representing vowels. The sound represented by ayin is common to much of theAfroasiatic language family, such as in the Egyptian language, the Cushitic languages and the Semitic languages. Transliteration Depending on typography, this could look similar .( ﻋَ َﺮب In Semitic philology, there is a long-standing tradition of rendering Semitic ayin with Greek rough breathing the mark ̔〉 (e.g. -
Psalms 119 & the Hebrew Aleph
Psalms 119 & the Hebrew Aleph Bet - Part 17 The seventeenth letter of the Hebrew alphabet is called “Pey” (sounds like “pay”). It has the sound of “p” as in “park”. Pey has the numeric value of 80. In modern Hebrew, the letter Pey can appear in three forms: Writing the Letter: Pey Note: Most people draw the Pey in two strokes, as shown. The dot, or “dagesh” mark means the pey makes the “p” sound, as in “park”. Note: The sole difference between the letter Pey and the letter Fey is the presence or absence of the dot in the middle of the letter (called a dagesh mark). When you see the dot in the middle of this letter, pronounce it as a "p"; otherwise, pronounce it as "ph" (or “f”). Five Hebrew letters are formed differently when they appear as the last letter of a word (these forms are sometimes called "sofit" (pronounced "so-feet") forms). Fortunately, the five letters sound the same as their non-sofit cousins, so you do not have to learn any new sounds (or transliterations). The Pey (pronounced “Fey” sofit has a descending tail, as shown on the left. Pey: The Mouth, or Word The pictograph for Pey looks something like a mouth, whereas the classical Hebrew script (Ketav Ashurit) is constructed of a Kaf with an ascending Yod: Notice the “hidden Bet” within the letter Pey. This shape of the letter is required when a Torah scribe writes Torah scrolls, or mezzuzahs. From the Canaanite pictograph, the letter morphed into the Phoenician ketav Ivri, to the Greek letter (Pi), which became the Latin letter “P.” means “mouth” and by extension, “word,” “expression,” “vocalization,” and “speech”. -
The Sign of the Cross
The Sign of the Cross ἰχθύς – fish – acrostic: Ίησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Jesus Christ, Son of God, Savior) From early EPhesus: From the catacomb os St. Sebastian (martyed c 288): Hebrew tav: Cursive (scriPt) Hebrew: For Jews, who may not say or write God’s name, the letter taw was used as a rePresentation of God’s name. It’s the last letter in the Hebrew alPhabet and synbolizes the end, comPletion, and Perfection. Note the similarity to the Greek letter chi (first letter in the Greek Christ (Χριστός) Some early icons (note the mark of the cross on the forehead): 1 A “mark” is sometimes a negative thing in the Old Testament. Cain is “marked” (see Genesis 4:15) “So the LORD Put a mark on Cain, so that no one would kill him at sight.” A sore on the forehead could mark a Person as unclean. See Leviticus ChaPter 14. Note our discussion on Ezekiel. In the New Testament: Revelation 14:1: Then I looked and there was the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand who had his name and his Father’s name written on their foreheads. Revelation 22:4 - They will look upon his face, and his name will be on their foreheads. St. Cyril of Jerusalem (fourth century) “Let us then not be ashamed to confess to Crucified. Let the cross as a seal, be boldly made with our fingers uPon our brow and on all occasions; over the bread we eat, over the cuPs and drink, in our comings and goings, before sleeP, on lying down and rising uP, when we are on our way and when we are still. -
China Thailand Laos
MYANMAR IDP Sites in Shan State As of 30 June 2021 BHUTAN INDIA CHINA BANGLADESH MYANMAR Nay Pyi Taw LAOS KACHIN THAILAND CHINA List of IDP Sites In nothern Shan No. State Township IDP Site IDPs 1 Hseni Nam Sa Larp 267 2 Hsipaw Man Kaung/Naung Ti Kyar Village 120 3 Bang Yang Hka (Mung Ji Pa) 162 4 Galeng (Palaung) & Kone Khem 525 5 Galeng Zup Awng ward 5 RC 134 6 Hu Hku & Ho Hko 131 SAGAING Man Yin 7 Kutkai downtown (KBC Church) 245 Man Pying Loi Jon 8 Kutkai downtown (KBC Church-2) 155 Man Nar Pu Wan Chin Mu Lin Huong Aik 9 Mai Yu Lay New (Ta'ang) 398 Yi Hku La Shat Lum In 22 Nam Har 10 Kutkai Man Loi 84 Ngar Oe Shwe Kyaung Kone 11 Mine Yu Lay village ( Old) 264 Muse Nam Kut Char Lu Keng Aik Hpan 12 Mung Hawm 170 Nawng Mo Nam Kat Ho Pawt Man Hin 13 Nam Hpak Ka Mare 250 35 ☇ Konkyan 14 Nam Hpak Ka Ta'ang ( Aung Tha Pyay) 164 Chaung Wa 33 Wein Hpai Man Jat Shwe Ku Keng Kun Taw Pang Gum Nam Ngu Muse Man Mei ☇ Man Ton 15 New Pang Ku 688 Long Gam 36 Man Sum 16 Northern Pan Law 224 Thar Pyauk ☇ 34 Namhkan Lu Swe ☇ 26 Kyu Pat 12 KonkyanTar Shan Loi Mun 17 Shan Zup Aung Camp 1,084 25 Man Set Au Myar Ton Bar 18 His Aw (Chyu Fan) 830 Yae Le Man Pwe Len Lai Shauk Lu Chan Laukkaing 27 Hsi Hsar 19 Shwe Sin (Ward 3) 170 24 Tee Ma Hsin Keng Pang Mawng Hsa Ka 20 Mandung - Jinghpaw 147 Pwe Za Meik Nar Hpai Nyo Chan Yin Kyint Htin (Yan Kyin Htin) Manton Man Pu 19 Khaw Taw 21 Mandung - RC 157 Aw Kar Shwe Htu 13 Nar Lel 18 22 Muse Hpai Kawng 803 Ho Maw 14 Pang Sa Lorp Man Tet Baing Bin Nam Hum Namhkan Ho Et Man KyuLaukkaing 23 Mong Wee Shan 307 Tun Yone Kyar Ti Len Man Sat Man Nar Tun Kaw 6 Man Aw Mone Hka 10 KutkaiNam Hu 24 Nam Hkam - Nay Win Ni (Palawng) 402 Mabein Ton Kwar 23 War Sa Keng Hon Gyet Pin Kyein (Ywar Thit) Nawng Ae 25 Namhkan Nam Hkam (KBC Jaw Wang) 338 Si Ping Kaw Yi Man LongLaukkaing Man Kaw Ho Pang Hopong 9 16 Nar Ngu Pang Paw Long Htan (Tart Lon Htan) 26 Nam Hkam (KBC Jaw Wang) II 32 Ma Waw 11 Hko Tar Say Kaw Wein Mun 27 Nam Hkam Catholic Church ( St. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Hamaagal the Circling 2018 Monthly Newsletter of CBH FEB
NEWS EVENTS CALENDAR Feb. HaMaagal The Circling 2018 Monthly Newsletter of CBH FEB. 28 PURIM PURIM PARTY FOR AFTER DARK FAMILIES FOR ADULTS 6:00PM 8:30PM ABOUT US CONGREGATION BET HAVERIM is a Reconstructionist synagogue founded by lesbians and gay men, embracing all Jews and loved ones. HaMaagal is the monthly newsletter of THE BREMAN MUSEUM TOUR Congregation Bet Haverim, containing news, information, and items of interest for our STORIES FROM THE RESISTANCE, diverse community. STORIES OF RESCUE SUNDAY, FEB. 11 Contact Information: 10:30AM-12:00PM • 2074 Lavista Rd, Atlanta, GA 30329 Hear stories from the Holocaust, including • Mailing Address: stories of both Jews and non-Jews who PO Box 29548, Atlanta, GA, 30359 fought back against the Nazis and/or • Phone: (404) 315-6446 rescued many of our people. CBH members • Email: [email protected] Marianna Kaufman and Lauren Rich, both • Web: www.congregationbethaverim.org Breman docents, will share these and other • Rabbi: Joshua Lesser stories with us. $7.00 per person. • Executive Director: Amy Robertson • Music Director: Gayanne Geurin CBH members only. • Education Programming: Emet Ozar RSVP online • Rabbi Assistant: Agatha Walker • Administrator: Julie Lakric • Events & Communications: Allison Carter • Chorus Director: Will Robertson .02 PURIM LEADERSHIP CELEBRATIONS PRESIDENT McKenzie Wren WEDNESDAY, FEB. 28 1ST VICE PRESIDENT Theresa Prestwood KIDS & FAMILY PURIM ZONE VP COMMUNICATIONS Jared Feuer 6PM - 8PM TREASURER Cindy Smith 6pm Pizza (RSVP online for pizza) SECRETARY Shana Cohen 6pm Fun & Games PAST PRESIDENT Shoshana Ben Yoar 7pm Megillah reading and costume MEMBERS AT LARGE parade Shelley Rose Patric Good PURIM AFTER DARK Kai Ruiz SCHPIEL & PARTY FOR ADULTS 8:30pm Pull up a chair and a glass 9pm Schpiel and .01 festivities 2 CONGREGATION BET HAVERIM .03 MEDSHARE .04 ANCIENT WISDOM FOR MODERN FAMILIES For the 12th consecutive year (and the 9th at Four Sunday mornings monthly MedShare), CBH members participated in a starting Feb.