Word of Day —
1. the act of recalling something from memory; the ability to remember
2. something remembered; a memory
hark back See REPETITION.
on the tip of one’s tongue On the verge of being remembered and spoken; known but unable to be retrieved from the recesses of memory. This expression plays on the idea that words awaiting utterance are poised on the tip of one’s tongue.
ring a bell To serve as a reminder, to bring to mind; to have meaning or significance. Although the exact origin of this expression is not known, it may stem from the former practice of ringing church bells to signal the hour or to inform the populace of significant events, such as births, deaths, or weddings.
The things we talked about meant nothing to them: they rang no bell. (Nicholas Monsarrat, This Is Schoolroom, 1939)
Examples on Web….
The great French writers of the last century tend to evoke, in recollection, a single hue, a color tone that resonates from their work into our imaginations.
— Adam Gopnik, The New Yorker, 12 Sep. 2022
Bank joined Heuer in that category, giving the Red Devils two in a season for the first time in Kilmer’s recollection.
— Michael Osipoff, chicagotribune.com, 6 Nov. 2021
To The Most High….
You are constantly repeating to me….
And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.
Imran SPEAKS BUT I 👂 ALLAH BLESSED BE HIS NAME….Instant DIVINE manifestation by the spirit of God
My Testimony of The Most High God Almighty
“It is in the blood, focus on how important the blood is to the life of a soul.”
Per your request, I have gained wisdom and understanding in my recollection of my soul’s memories of my ancient ancestors stored in my heart memory. The monitoring system is producing instant confirmation….
When measuring your statistics, I have recorded your precision as best as possible, given the speed at which you operate within the consciousness realm is not quantitative rather spontaneous. The difficulty in recalling your thought processing speed can be troubling especially when epiphanies are multiplexing on your frequency tone on an individualized harmonic stream.
Esther is the story you are trying to tell as this book is the most quoted on Earth between all realms of human existence. The conclusion to the Old Testament and the New Testament is a circumcised heart. This circuitry is a one way street and blood has married water is the mystery of the book of life.
Human blood cannot be artificially created therefore an individual soul cannot be on record digitally. As the eye cannot be artificially created to access the souls heart memory hard coded in the DNA which means the mind is the veil between heaven and earth.
The rainbow bridge is the blood between the mind and the heart and the soul. Hence, a circumcised heart lifts the veil between conscious memory versus unconscious memory.
The Defender of Mankind who was Anointed on the Rock
My Most High Daughter….
Now when the turn of Esther,
the daughter of Abihail
the uncle of Mordecai,
who had taken her for his daughter,
was come to go in unto the king,
she required nothing but what Hegai the king’s chamberlain, the keeper of the women,
And Esther obtained favour in the sight of all them that looked upon her.
There are two different Hebrew names in the Bible which in translations ended up as the identical name Abihail. We’ll call them Abihail I (אביחיל) and Abihail II (אביהיל).
For some obscure reason, the name Abihail I (אביחיל) is applied solely to men, whereas the name Abihail II (אביהיל) is borne only by women:
Abihail II (אביהיל)
Father Of Light, My Father Shines
From (1) the noun אב (‘ab), father, and (2) the verb הלל (halal), to shine or praise.
• Via אב (‘ab): see above.
The women named Abihail are:
• Someone associated to the wife of king Rehoboam (2 Chronicles 11:18).
The exact who and what of the latter is somewhat source of debate. Both NOBSE Study Bible Name List and Jones’ Dictionary of Old Testament Proper Names insist that Abihail is the wife of Rehoboam, but the text seems to suggest that she is the mother of the wife, who’s named Mahalath. Mahalath’s father is Jerimoth, son of David, and Abihail is a descendant of Eliab, son of Jesse.
The verb הלל (halal) means to shine (what exited stars do) or praise and cheer (what exited souls do). It may even denote too much of a good thing: to be raving mad. From the second sense derive: noun הליל (hillul), praise or rejoicing; noun מהלל (mahalel), agent or place of praise, and noun תהלה (tehilla), song of praise. From the third sense come nouns הוללה (holela) and הוללות (holelut), both meaning madness.
The root הלל (halal) covers quite an array of meanings. The renowned Scripture theorist and father of modern Hebrew philology Wilhelm Gesenius squeezed all various meanings and nuances of halal into the central charge of splenduit. But almost a hundred years later, the authoritative dictionary of Brown, Driver and Briggs, listed two separate roots halal, each with their own group of meanings.
Three quarters of a century later, Harris, Archer and Waltke published their lexicon, and split the second root of Brown, Driver and Briggs in two, forming three distinct roots halal. This is of course wonderfully clever, but as mere readers of the Scriptures, we should never forget that to the Hebrews these three roots were indistinguishable.
Note that at first glance the form הלל (halal) may seem somewhat similar to חלל (halal, or chalal), but it’s really quite different and no Hebrew poet would entertain a parallel between them.
The verb הלל (halal I) denotes what lamps and celestial bodies do: shine, emit light (Job 31:26, Isaiah 13:10). This verb occurs a mere five or six times in the Bible, but it exists in cognate languages with similar meanings. In Job 41:10 this verb is employed to state how the sneezes of Leviathan “flash forth light”. Equally enigmatic is a statement made by the prophet Isaiah, “How you have fallen from the heavens, O shining one, son of dawn” (Isaiah 14:12). The noun translated with “shining one” is הילל (helel) and was derived from our root halal. BDB lists this word as an appellation, an epithet, but HAW interprets it as the proper name Helel.
The identical verb הלל (halal II) means to be boastful or to praise (also see the other important praise-verb ידה, yada). Our verb הלל (halal) shows up all over the Bible, from praising God in a liturgical setting to letting it rip in an informal bout of worship. It’s even used to convey praise for commendable people (Proverbs 31:30). This verb yields three derivations:
• The masculine noun הליל (hillul), meaning praise or a rejoicing. It occurs only in plural: הלולים (hillulim), literally meaning congratulations or rejoicings (Judges 9:27, Leviticus 19:24).
• The masculine noun מהלל (mahalel), again meaning praise but literally a “container” for praise. It occurs only in Proverbs 27:21 where silver and gold are tested in a crucible and a furnace, and a man in his “container for” praise.
• The feminine noun תהלה (tehilla), meaning praise, song of praise or thanksgiving or adoration, or it denotes praiseworthy deeds. This noun occurs all over the Bible. HAW condenses the meaning of this beautiful noun as, “the results of halal as well as the divine acts which merit that activity”.
The troublesome verb הלל (halal III) means to be insane, or rather irrational. It yields two derivatives:
• The feminine noun הוללה (holela), meaning madness (Ecclesiastes 1:17).
• The feminine noun הוללות (holelut), meaning madness as well (Ecclesiastes 10:13).
Without designating a separate root, BDB carefully acknowledges a mere few occasions in which derivations of the halal stem may denote a kind of madness: Ecclesiastes 1:17 (compare to 2:12, 7:25), where the feminine noun הוללה (holela) seems grouped together with folly, and both contrast wisdom (see the “name” Hochma).
The other instance of halal-madness that BDB is willing to concede occurs in the same book: Ecclesiastes 10:13 (compare with 9:3), where the feminine noun הוללות (holelut) is modified by the word רעה (ra’a), the common Hebrew word for evil, and both reflect the result of a process that starts with speaking nonsense.
The younger lexicon of HAW, however, counts sixteen instances of this meaning of madness; enough to recognize a whole separate root (1 Samuel 21:13, Psalm 102:9, Jeremiah 25:16).
Here at Abarim Publications we are not at all convinced that these three seemingly different groups of meanings are so dissimilar that the existence of three separate verbs is the only logical conclusion. Even after a century of quantum mechanics, many people still have the tendency to lean towards determinism; the erroneous idea that one thing invariably leads to another and every situational mode can be classified in its rigorous category. But black-and-white thinking is old, and in the Biblical arena it never even existed. Sure, good opposes evil but not the way that wisdom opposes folly. And halal cannot be radically nested under the wings of either wisdom or folly, but is rather a third modus. In Ecclesiastes 2:12, Solomon resolves to look at (1) wisdom, (2) holela, and (3) folly, and not (a) wisdom and (b) holela-and-folly.
Halal denotes an exuberance, for whatever reason. It takes no great poetic leap to see symmetry between the shining of a star and the praising of a worshiper, certainly also because in the Bible true believers are compared to stars (Daniel 12:3). Halal denotes a letting go of restraints and inhibitions, and, entirely depending on the heart behind it, can result in either a complete surrender to God’s control, or a detrimental flight without anyone at the helm. Halal can turn to either a most holy expression of devotion or else a blasphemous display of derangement.
And whether the act of halal is reckoned positive or negative also depends much on the heart of the spectator. The apostle Paul warns his followers to ease up on a typical halal-expression, namely speaking in tongues, when guests are in the congregation, lest they think the congregants are insane (1 CORINTHIANS 14:23). And when David transports the Ark of the Covenant from the house of Obed-edom to Jerusalem, he shows such a gladness that he surely acted out the verb halal II. When his wife Michal sees him, she insults him by readily applying verb halal III. David’s response seems somewhat cool, but of Michal it was said that she remained childless until her death. Tradition has her struck with infertility but it may very well be that David stopped seeing her all together (2 Samuel 6:16-23).
A similar confusion occurs when spectators who have never personally experienced spiritual rapture see someone at it. Bernini’s sculpture called the Ecstasy of Saint Teresa marvelously captures this rapture, but critics (and pop writers) recognize sexual euphoria. The usual battles ensued and raged, until a group of scientists took brain scans of people who were having sex and compared them to brain scans of people worshipping. Lo and behold, the exact same brain regions were activated in both groups (Andrew Newberg, John Horgan, also see Miracles: God, science, and Psychology in the Paranormal  and Where God and Science Meet: How Brain and Evolutionary Studies Alter Our Understanding of Religion ). The Bible frequently equates the relationship of God with his people to that of a husband with his wife, and now we know that this is more than a metaphor. In fact, it seems reasonable to conclude that a frequent bout of worship is an indispensable element of a healthy sex life.
It seems that we are designed to let go every now and then. When we let go in the presence of God, we’ll be worshipping. When we let go but don’t focus on God, we’ll be doing lots of other things, most of which will cause grave trouble. It’s no coincidence that in our times we see a decrease in divine experience, but an increase in what MTV calls partying. Lacking proper temples, our kids go loose in rave caves and surrender to nothingness. A pressing task of the church today is to reinstate the old halal (i.e. Hallelujah) tradition, the letting go in surrender to God.
For a meaning of Abihail II, Jones’ Dictionary of Old Testament Proper Names reads Father Of Light. NOBSE Study Bible Name List conveniently makes no distinction between the two names.
And he brought up Hadassah,
his uncle’s daughter:
for she had neither father nor mother,
and the maid was fair and beautiful;
when her father and mother were dead,
took for his own daughter.
From the noun הדס (hadas), myrtle.
The name Hadassah occurs only once in the Bible, in Esther 2:7, which reads: “…and he [Mordecai] was bringing up Hadassah, that is Esther, his uncle’s daughter..”.
Scholars agree that the name Hadassah is a feminized form of the word הדס (hadas), meaning myrtle:
The noun הדס (hadash) describes the myrtle tree. It occurs in several related languages but it’s unclear where it originated and from which verb it derived. That means that we don’t know what action this tree was named after, and thus, essentially what the noun really means.
In the Bible this tree has nevertheless an important symbolic role, from booths made from myrtles to angelic horsemen standing among them, and a holocaust-averting empress who was named after them.
The masculine noun הדס (hadash) means myrtle (-tree). This noun has no obvious root, but it occurs in several related languages. It appears to be a relatively recently developed word.
The myrtle is a perennial shrub with white flowers that were used for perfume. Since this plant is quite common in Palestine, the Bible uses the myrtle a few times symbolically (Isaiah 41:19, 55:13). Most notable is the Zecharian scene of the horsemen who stand among the myrtle trees (Zechariah 1:8).
The myrtle is also mentioned as one of the plants from which the returned Israelites made their huts for the feast of booths (Nehemiah 8:15).
Today is a nice day nice to play a card game….
The KRAZIE Game
Diagnosis – Psychosis
Why was Putin’s wife in opposition?
Union of right forces
The world on time fed ex