It was the remarkable lesson, the precept, courage gained by forcing wills; not unto nothing, but shrugging off what has already been maintained… uplift the standard, excellence by discipline, redeem the hour unto eternal reign.
Hello, good friends. As I said, I had problems with my Facebook page. But thanks to you, my readers, I got my 200 votes and was able to change my awful-looking link.
I want to say a big thank you to the team linkedin writing services, which also helped me voluntarily change my Linkedin Profile. Currently, I have the opportunity to share my thoughts through various social networks, such as Dribble, Ello, Behance.
Today, I want to tell you about a fragrance that takes me to warm countries and gives a truly summer mood.
I first listened to this fragrance in 2012 when it first appeared on the shelves. The aroma hooked, but its cost at that time was overpriced for me. US manufacturer after all. For many years, as many as 7 years have passed since I still acquired it. And I do not regret a second.
I got an aroma in a set of Banana Republic Wildbloom Vert with the same Shower Gel and Body Lotion. Acquired discounts in Letual. Just for these flavors there was a rabid price drop (perhaps due to a little shabby boxes and the expiration date is already coming to an end in September 2019, and I bought in March 2019).
The aroma is simply divine. Very fresh light summer, but persistent. But after an hour I no longer feel it on myself. A small loop is present. For me, this is the main indicator of “my” aroma.
Top notes are pear, red apple, violet leaf
Middle Notes – Gardenia, Magnolia, Peach Blossom
And at the very bottom – Coconut, Musk, Sandalwood, Teak
When applied, a freshly citrus aroma is felt for me) although there is no citrus. Then it comes to the apple. And at the end, a little Musk. These are the notes I have. A very fresh summer is not at all cloying. Perfect fragrance for the summer.
The performance of the bottle for me plays an important role. Everything here is harmoniously concise and girlishly gentle. Gardenia flower (well, it seemed to me) complements the beauty of the bottle.
Indeed we played games of childhood renown; we called each other by names, chasing each other about town: there was tag and hide and seek and run; none of this sitting indoors stuff; the games we played made us tough, and certain that our childhood was the final game, one we hushed silently, never to be the same for the generations thereafter; we had our rules and that was one of them: to end the game all together, never allowing our airs to waft or drift towards the younger, but cloistered the scent from every other; over yonder, down time’s line, we see in our peripherals, a spherical notion that what allowed by we should be of a certain excellence in permissible traits; as if cognition the game itself, and its liberation the act of playing pretend: in word, acceleration through time, but lines are for chalk and the rules are for paper; we esteem the source of both the former and the latter and the one in between and all of thereafter.
Show me the proof in real time, moments surpassing sublime stanzas; each instance a crescendo: musical magnificence allowing growth capture the lesson, endure the while -ensuring the song will never cease but bloom — BOOM!– by proceeding every mile crossed valiantly. Proof, I will be, the mark of my life: a living testimony of battles and blossoms to tune, celebrating eternal verses: come glory, ensue!
This is 12/100 poetry challenge.
I am excited to introduce Livid Expression, by LaKeshia Stigall photographer extraordinaire, Keshia is capable of makeup, design, lighting, costumes, and so much more. She has a keen eye and refined talent. I am very honored to demonstrate some of my favorite photos of Livid Expression here today.
Lily – Livid Expression – LaKeshia Stigall
The work done by Livid Expression, by LaKeshia Stigall exceeds the ordinary; her subjects reflect a certain mystique captured by an experienced eye. She uses local settings to create a far-away look achieved by raw talent and pursual of such a gift.
Antonio Leopaldo-Elton Williams – Livid Expression – LaKeshia Stigall
Be yourself. Be a cartoon character come to life. Whatever! When you are a subject for Livid Expression, by LaKeshia Stigall, your wildest dreams become a moment captured by lens. Keshia allows and achieves creative expression to the extreme.
Velma Erin R – Livid Expression – LaKeshia Stigall
You can like Livid Expression, by LaKeshia on Facebook! Perhaps, some day soon, I will find myself as one of the subjects for the talents Keshia. Until then, I’ll just admire her work. Cheers, all!
Juliameera Bridal – Livid Expression – LaKeshia Stigall
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Let him drink, and forget his poverty, and remember his misery no more.
As King Lemuel led his mother, the sick elderly, and the young maiden into his decorative chamber, the servants of the palace were arranging wide feast upon the many ornate tables. “How long has your father been like this?” The King asked, placing himself atop his royal throne.
“As long as I have
remembered,” the woman began, “he has flashed in and out of spells, as
if the demons allow him the mockery of sane moments so they may torment
him with remembrance of the foul behavior he has endured by their
control.” Tears filled her eyes. “To even mention the mischief my father
has done! He is a good man, he would never do if he were of a right
mind. But the spirits of dark force lay hold.”
“How have you managed?” King Lemuel inquired.
straightened her posture, and looked straight toward the King by means
of such fierce composure of certainty, “Our household has managed by the
power of GOD alone,” she briefly uttered to the King, a great air of
dignity in her poise and mannerism.
The King’s mother
sat along her son and the woman, speaking further on the prophecy, “Let
him drink, and forget his poverty, and remember his misery no more.”
King Lemuel ushered
for prayer warriors and the physicians of his palace to attend to the
elderly man with unclean spirits, and called for strong drink. “Your
father has never tasted such an ale; my master brewers ferment this
combination of all the land’s finest wheat and hops., barley and choice
fruit. Give this to your father, for I have prayed over his cup, and
have asked the GOD of Almighty to bless him.”
The people of the court raised their glasses in sincere praise of the Most High God, asking for the sanctification of them all, and redemption for the man ill of unclean spirits.
The question proposed to me was like the diamond on my hand; taken with a blush and a gasp, extended towards me with vigorous love. I knew nothing else for a moment, but the sheer brilliance of glimmering promises.
To answer, I was mute; ideas flourished, abounded so greatly, no one particular statement offered assurance by voice; my heart enraptured, traded on a string, a chord binding our agreement; tied so tightly no unraveling could achieve our demise. We were blissfully bound, tangled together; achieving the subtle satisfaction capable of completing my response.
When silence gave way to sing-song reply, I knew- with certain caliber of comfort- my life would never be the same. The remarkable inquiry managed to shake me like an earthquake; my perspective as an environment shifting, the map rearranging, my path forward veering now toward profound destiny.
If I could carry such concern- amounting to greater value than gemstones or metal-our love would surely sustain: encountering adventure, our mutual respect maintained by valiant struggle: we could conquer the sequence of life, overcoming any obstacle endured.
“Will you marry me?” he asked.
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
All these are the beginning of sorrows. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days!
But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.
Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before.
Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together.
Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.
Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.
Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods.
But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellow servants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
July 22, 2015
- El Shaddai (Lord God Almighty)
- El Elyon (The Most High God)
- Adonai (Lord, Master)
- Yahweh (Lord, Jehovah)
- Jehovah Nissi (The Lord My Banner)
- Jehovah-Raah (The Lord My Shepherd)
- Jehovah Rapha (The Lord That Heals)
- Jehovah Shammah (The Lord Is There)
- Jehovah Tsidkenu (The Lord Our Righteousness)
- Jehovah Mekoddishkem (The Lord Who Sanctifies You)
- El Olam (The Everlasting God)
- Elohim (God)
- Qanna (Jealous)
- Jehovah Jireh (The Lord Will Provide)
- Jehovah Shalom (The Lord Is Peace)
- Jehovah Sabaoth (The Lord of Hosts)Insight from
EL SHADDAI (LORD GOD ALMIGHTY)
Use in the Bible: In the Old Testament El Shaddai occurs 7 times. El Shaddaiis first used in Gen 17:1.
Variant spellings: None
TWOT Reference: 2333
Strong’s Reference: H7706
El Shaddai in the Septuagint: theou saddai – God Shaddai; pantokratôr (for Shaddai) – the Almighty
Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Another word much like Shaddai, and from which many believe it derived, is shad meaning “breast” in Hebrew (some other scholars believe that the name is derived from an Akkadian word Šadu, meaning “mountain,” suggesting strength and power). This refers to God completely nourishing, satisfying, and supplying His people with all their needs as a mother would her child. Connected with the word for God, El, this denotes a God who freely gives nourishment and blessing, He is our sustainer.
Further references of the name El Shaddai in the Old Testament: Gen 17:1;Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3
EL ELYON (THE MOST HIGH GOD)
Use in the Bible: In the Old Testament El Elyon occurs 28 times. It occurs 19 times in Psalms. El Elyon is first used in Gen 14:18.
Variant spellings: None
TWOT Reference: 1624g, 1624h
Strong’s Reference: H5945
El Elyon in the Septuagint: ho theos ho hupsistos – the God most high
Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Elyon literally means “Most High” and is used both adjectivally and substantivally throughout the Old Testament. It expresses the extreme sovereignty and majesty of God and His highest preeminence. When the two words are combined – El Elyon – it can be translated as “the most exalted God.”(Psa 57:2)
Further references of the name El Elyon in the Old Testament: Gen 14:18;Gen 14:19; Gen 14:20; Gen 14:22; Psa 57:2; Psa 78:35
ADONAI (LORD, MASTER)
Use in the Bible: In the Old Testament Adonai occurs 434 times. There are heavy uses of Adonai in Isaiah (e.g., Adonai Jehovah). It occurs 200 times in Ezekiel alone and appears 11 times in Daniel Chapter 9. Adonai is first used inGen 15:2.
Variant spellings: None
TWOT Reference: 27b
Strong’s Reference: H136
Adonai in the Septuagint: kurios – Lord, Master
Meaning and Derivation: Adonai is the verbal parallel to Yahweh andJehovah. Adonai is plural; the singular is adon. In reference to God the pluralAdonai is used. When the singular adon is used, it usually refers to a human lord. Adon is used 215 times to refer to men. Occasionally in Scripture and predominantly in the Psalms, the singular adon is used to refer to God as well (cf. Exd 34:23). To avoid contravening the commandment “Thou shalt not take the name of the LORD thy God in vain” (Exd 20:7), sometimes Adonai was used as a substitute for Yahweh (YHWH). Adonai can be translated literally as, “my lords’ ” (both plural and possessive).
Further references of the name Adonai in the Old Testament: Complete list available here.
YAHWEH (LORD, JEHOVAH)
Use in the Bible: In the Old Testament Yahweh occurs 6,519 times. This name is used more than any other name of God. Yahweh is first used in Gen 2:4.
Variant spellings: YHWH, Jehovah
TWOT Reference: 484a
Strong’s Reference: H3068
Yahwehin the Septuagint: kurios – Lord, Master
despotês – Lord, Master, denoting the omnipotence of God (TDNT), despot, absolute ruler
Meaning and Derivation: Yahweh is the promised name of God. This name of God which (by Jewish tradition) is too holy to voice, is actually spelled “YHWH” without vowels. YHWH is referred to as the Tetragrammaton (which simply means “the four letters”). YHWH comes from the Hebrew letters: Yud, Hay, Vav, Hay. While YHWH is first used in Genesis 2, God did not reveal Himself asYHWH until Exodus 3. The modern spelling as “Yahweh” includes vowels to assist in pronunciation. Many pronounce YHWH as “Yahweh” or “Jehovah.” We no longer know for certain the exact pronunciation. During the third century A.D., the Jewish people stopped saying this name in fear of contravening the commandment “Thou shalt not take the name of the LORD thy God in vain” (Exd 20:7). As a result of this, Adonai is occasionally a substitute for YHWH. The following compound names which start with “YHWH” have been shown using “Jehovah.” This is due to the common usage of “Jehovah” in the English of these compound names in the early English translations of the Bible (e.g., the Geneva Bible, the King James Version, etc.).
Further references of the name Yahweh in the Old Testament: Complete list available here.
JEHOVAH NISSI (THE LORD MY BANNER)
Use in the Bible: In the Old Testament Jehovah-Nissi occurs only once inExd 17:15.
Variant spellings: Jehovah Nisi; Jehovahnissi
TWOT Reference: None
Strong’s Reference: H3071
Jehovah Nissi in the Septuagint: kurios kataphugê mou – the Lord is my refuge
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Nes(nês), from which Nissi derived, means “banner” in Hebrew. In Exd 17:15, Moses, recognizing that the Lord was Israel’s banner under which they defeated the Amalekites, builds an altar named Jehovah-Nissi (the Lord our Banner). Nes is sometimes translated as a pole with an insignia attached. In battle opposing nations would fly their own flag on a pole at each of their respective front lines. This was to give their soldiers a feeling of hope and a focal point. This is what God is to us: a banner of encouragement to give us hope and a focal point.
Further references of the name Jehovah Nissi in the Old Testament:Exd 17:15
JEHOVAH-RAAH (THE LORD MY SHEPHERD)
Use in the Bible: In the Old Testament Jehovah-Raah (The Lord my Shepherd) is used in Psalm 23.
Variant spellings: Jehovah Rohi; Jehovah Ro’eh
TWOT Reference: 2185, 2186
Strong’s Reference: H7462
Jehovah-Raah in the Septuagint: kurios poimainei me – the Lord shepherds me
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Rô’ehfrom which Raah derived, means “shepherd” in Hebrew. A shepherd is one who feeds or leads his flock to pasture (Eze 34:11-15). An extend translation of this word, rea’, is “friend” or “companion.” This indicates the intimacy God desires between Himself and His people. When the two words are combined – Jehovah Raah – it can be translated as “The Lord my Friend.”
Further references of the name Jehovah-Raah in the Old Testament:Gen 48:15; Gen 49:24; Psa 23:1; Psa 80:1
JEHOVAH RAPHA (THE LORD WHO HEALS)
Use in the Bible: In the Old Testament Jehovah-Rapha (The Lord that Heals) is used in Exd 15:26.
Variant spellings: Jehovah-Rophe; Jehovah Rophecha; Jehovah Raphah
TWOT Reference: 2196
Strong’s Reference: H7495
Jehovah Rapha in the Septuagint: kurios ho iômenos se – the Lord your healer
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Rapha(râpâ’) means “to restore”, “to heal” or “to make healthful” in Hebrew. When the two words are combined – Jehovah Rapha – it can be translated as “Jehovah Who Heals.” (cf. Jer 30:17; Jer 3:22; Isa 30:26; Isa 61:1; Psa 103:3). Jehovah is the Great Physician who heals the physical and emotional needs of His people.
Further references of the name Jehovah Rapha in the Old Testament:Exd 15:26
JEHOVAH SHAMMAH (THE LORD IS THERE)
Use in the Bible: In the Old Testament Jehovah Shammah occurs only once inEzekiel 48:35.
Variant spellings: Jehovah Samma
TWOT Reference: None
Strong’s Reference: H3074
Jehovah Shammah in the Septuagint: estai to onoma autês – the name thereof
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly.Shammah is derived from the Hebrew word sham, which can be translated as “there.” Jehovah Shammah is a symbolic name for the earthly Jerusalem. The name indicates that God has not abandoned Jerusalem, leaving it in ruins, but that there will be a restoration.
Further references of the name Jehovah Shammah in the Old Testament:Eze 48:35
JEHOVAH TSIDKENU (THE LORD OUR RIGHTEOUSNESS)
Use in the Bible: In the Old Testament Jehovah Tsidkenu occurs 2 times.Jehovah Tsidkenu is first used in Jer 23:6.
Variant spellings: Jehovah Tzidkaynu; Jehovah Tsidqenuw
TWOT Reference: None
Strong’s Reference: H3072
Jehovah Tsidkenu in the Septuagint: kuriou tou theou hêmôn elalêsen pros hêmas – the Lord our God spoke to us
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Tsedek(tseh’-dek), from which Tsidkenu derived, means “to be stiff,” “to be straight,” or “righteous” in Hebrew. When the two words are combined – Jehovah Tsidkenu – it can be translated as “The Lord Who is our Righteousness.”
Further references of the name Jehovah Tsidkenu in the Old Testament:Jer 23:6; Jer 33:16
JEHOVAH MEKODDISHKEM (THE LORD WHO SANCTIFIES YOU)
Use in the Bible: In the Old Testament Jehovah Mekoddishkem occurs 2 times. Jehovah Mekoddishkem is first used in Exd 31:13.
Variant spellings: Jehovah M’kaddesh
TWOT Reference: 1990
Strong’s Reference: H6942
Jehovah Mekoddishkem in the Septuagint: kurios ho hagiazôn humas – the Lord that sanctifies you
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly.Mekoddishkem derives from the Hebrew word qâdash meaning “sanctify,” “holy,” or “dedicate.” Sanctification is the separation of an object or person to the dedication of the Holy. When the two words are combined – Jehovah Mekoddishkem – it can be translated as “The Lord who sets you apart.”
Further references of the name Jehovah Mekoddishkem in the Old Testament: Exd 31:13; Lev 20:8
EL OLAM (THE EVERLASTING GOD)
Use in the Bible: El Olam is first used in Gen 21:33.
Variant spellings: None
TWOT Reference: 1631a
Strong’s Reference: H5769
El Olamin the Septuagint: [ho] theos [ho] aiônios – the everlasting God
Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Olam derives from the root word ‘lm (which means “eternity”).Olam literally means “forever,” “eternity,” or “everlasting”. When the two words are combined – El Olam – it can be translated as “The Eternal God.”
Further references of the name El Olam in the Old Testament: Gen 21:33;Jer 10:10; Isa 26:4
Use in the Bible: : In the Old Testament Elohim occurs over 2000 times.Elohim is first used in Gen 1:1.
Variant spellings: None
TWOT Reference: 93c
Strong’s Reference: H430
Elohim in the Septuagint: theos – the standard Greek word for god, “a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits” (BDAG). It specifically refers to the monotheistic God of Israel.
Meaning and Derivation: Elohim is translated as “God.” The derivation of the name Elohim is debatable to most scholars. Some believe it derived from ‘êlwhich, in turn, originates from the root word, ‘wl (which means “strong”). Others think that Elohim is derived from another two roots: ‘lh (which means “god”) in conjunction with ‘elôah (which means “fear”). And still others presume that both‘êl and Elohim come from ‘eloah.
Further references of the name Elohim in the Old Testament: Complete list available here.
Use in the Bible: In the Old Testament Qanna occurs 6 times. Qanna is first used in Exd 20:5.
Variant spellings: Kanna
TWOT Reference: 2038b
Strong’s Reference: H7067
Qanna in the Septuagint: zêlôtês – jealous
Meaning and Derivation: Qanna is translated as “jealous,” “zealous,” or “envy.” The fundamental meaning relates to a marriage relationship. God is depicted as Israel’s husband; He is a jealous God, wanting all our praise for Himself and no one else. (cf. Exd 34:14)
Further references of the name Qanna in the Old Testament: Exd 20:5;Exd 34:14; Deu 4:24; Deu 5:9; Deu 6:15
JEHOVAH JIREH (THE LORD WILL PROVIDE)
Use in the Bible: In the Old Testament Jehovah-Jireh occurs only once inGen 22:14.
Variant spellings: None
TWOT Reference: None
Strong’s Reference: H3070
Jehovah Jireh in the Septuagint: kurios eiden – the Lord has seen
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly.Jehovah-Jireh is a symbolic name given to Mount Moriah by Abraham to memorialize the intercession of God in the sacrifice of Isaac by providing a substitute for the imminent sacrifice of his son.
Further references of the name Jehovah Jireh in the Old Testament:Gen 22:14
JEHOVAH SHALOM (THE LORD IS PEACE)
Use in the Bible: In the Old Testament Jehovah-Shalom occurs only once inJdg 6:24.
Variant spellings: None
TWOT Reference: None
Strong’s Reference: H3073
Jehovah-Shalom in the Septuagint: eirênê kuriou – peace of the Lord
Meaning and Derivation: Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Shalom is a derivative of shâlêm (which means “be complete” or “sound”) Shalom is translated as “peace” or “absence from strife.” Jehovah-Shalom is the name of an altar built by Gideon in Ophrah.
Further references of the name Jehovah-Shalom in the Old Testament:Jdg 6:24
JEHOVAH SABAOTH (THE LORD OF HOSTS)
Use in the Bible: Jehovah and Elohim occur with Sabaoth over 285 times. It is most frequently used in Jeremiah and Isaiah. Jehovah Sabaoth is first used in1Sa 1:3.
Variant spellings: None
TWOT Reference: 1865a, 1865b
Strong’s Reference: H6635
Jehovah Sabaoth in the Septuagint: kurios sabaôth – the Lord of hosts (sabaôth: Gr. transliteration of Heb. “hosts”)
Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havahmeaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly.Sabaoth (se bâ’ôt) means “armies” or “hosts.” Jehovah Sabaoth can be translated as “The Lord of Armies” (1Sa 1:3). This name denotes His universal sovereignty over every army, both spiritual and earthly. The Lord of Hosts is the king of all heaven and earth. (Psa 24:9-10; Psa 84:3; Isa 6:5).
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
King Lemuel saw to the care of both the woman of the city and her father possessed of unclean spirits; the King pitied the man, and enjoyed the pleasant sight of the young woman.
Staying at court as well, the mother of the King allowed the prophecy to be told slowly; her son thought it prudent, allowing keen wisdom to be absorbed slowing, ascertaining sound doctrine within subtle and lasting increments.
After breakfast one day, when the servants were clearing the banquet hall, the mother of King Lemuel was asked to utter forth the next portion of her prophecy: “Open thy mouth for the dumb in cause of all such are appointed to destruction.”
This sensible instruction weighed upon the king, who- sitting upon his throne- could still see the lovely woman of his city and her ill father: struggling on the other side of the royal feast chamber, ushered away by the King’s physicians and prayer warriors, the sick man was taken from the window ledge of which he was currently trying to throw himself. The wise King observed the woman’s composure; she was lovely, without hysteria, and entirely refined.
She rose smoothly from her place at the table, kindly thanking the doctors and servants assisting her father, and when she moved to leave the chambers of the palace- with full intention of maintaining her duties and obligations within the city- a disheveled manservant burst through the door and was thrown nearly at her feet.
The woman of the city let a quick gasp escape her. “Oh, Holy God, have mercy!“ she said unto herself a bit louder than intended. “This man! He is of my father’s household, and he is also possessed!”
The captain of the guard and his men were laughing together. “Your highness,” the captain announced, making a low bow and rising again, ignoring the words of the woman. “We found this trespasser. He is quite the nuisance. What shall you have us do with him?”
King Lemuel, fully aware of the state of this wretched man, called for his royal doctors, and commanded the guards return to their duties. Meanwhile, the woman bowed her head in submissive appreciation, and quietly slipped from the palace: the King bid three servants discretely follow her and report directly to him of her daily business affairs.