Category Archives: Language,Rosethorn

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Language,Rosethorn, Religion

Love Context – In the Bible

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ahabah: Love
Original Word: אַהֲבָה
Part of Speech: Noun Feminine
Transliteration: ahabah
Pronunciation: ah-hah-VAH
Phonetic Spelling: (a-hab-aw)
NASB: love, lovingly
Word Origin: [feminine of H158 (אַהַב – lovers) and meaning the same]

  1. love

Strong’s Exhaustive Concordance
Love
Feminine of ‘ahab and meaning the same — love.

see HEBREW ‘ahab

NAS Exhaustive Concordance
Word Origin; from aheb
Definition; love (noun)
NASB Translation
love (28), lovesick* (2), lovingly (1).

Brown-Driver-Briggs
אַהֲבָה noun feminine love (= Infinitive of אהב q. v.) — absolute ׳א Proverbs 10:12 18t.; construct אַהֲבַת Jeremiah 2:2 3t.; suffix אַהֲבָתִי Psalm 109:4; Psalm 109:5; אַהֲבָֽתְךָ 2 Samuel 1:26; אַהֲבָתוֺ Isaiah 63:9; Zephaniah 3:17; אַהֲבָתָהּ Proverbs 5:19; אַהֲבָתָם Ecclesiastes 9:6 — love, especially Wisdom Literature & late.
1 human (to human object) absolute Ecclesiastes 9:1,6 (both “” שִׂנְאָה) so Proverbs 10:12; Proverbs 15:17; compare Proverbs 27:5; see also Proverbs 17:9; of man toward man Psalm 109:4; Psalm 109:5; love for one’s self (נַפְשׁוֺ) 1 Samuel 20:17; between man & woman Songs 2:4,5; Songs 5:8; Songs 8:6,7 (twice in verse); Proverbs 5:19 compare also 2 Samuel 1:26 (נָשִׁים ׳א); personified Songs 2:7; Songs 3:5; Songs 7:7; Songs 8:4; compare figurative use Songs 3:10; of mere sexual desire 2 Samuel 13:15; figurative of Jerusalem’s love to ׳י Jeremiah 2:2 (כְּלוּלֹתַיִח ׳א), & of love of adulter. Jesus. Jeremiah 2:33.

2 God’s love to his people Hosea 11:4 (׳עֲבֹתוֺת א) Jeremiah 31:3; Isaiah 63:9; Zephaniah 3:17.

אהד (= אחד ? see Thes.)

Topical Lexicon
Overview
The noun אַהֲבָה (ʼahavah) appears roughly forty times in the Old Testament and gathers within itself the full range of “love” in human experience—romantic attraction, covenant loyalty, family affection, devotion to God, and even misplaced or illicit desire. The term bridges Genesis to post-exilic writings, demonstrating that love is neither a late development nor a merely human sentiment but a reality rooted in God’s own character and purposes.

Divine Covenant Love

ʼAhavah most often reveals the gracious initiative of the LORD toward His people. Moses reminds Israel that “it was because the LORD loved you and kept the oath He swore to your fathers” that He redeemed them from Egypt (Deuteronomy 7:8). The prophets echo this theme after centuries of rebellion: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion” (Jeremiah 31:3). Hosea dramatizes the same covenant love when the LORD commands the prophet to “love a woman beloved of her companion yet an adulteress, just as the LORD loves the children of Israel” (Hosea 3:1). ʼAhavah, then, discloses divine faithfulness that neither Israel’s sin nor exile can finally annul.

Human Love for God

Though the verb “to love” dominates calls to love God, the noun also portrays genuine devotion flowing back to Him. Ezra records that out of God’s “steadfast love” (Ezra 7:28) the writer found courage to reform worship. The mutuality of covenant emerges: God loves His people, and they love Him by obedience (Deuteronomy 10:12-13) and worship (Psalm 116:1, where the noun underlies the personal declaration, “I love the LORD”).

Marriage and Romantic Affection

The first occurrence of ʼahavah concerns Jacob’s seven years of labor for Rachel: they “seemed like only a few days to him because of his love for her” (Genesis 29:20). Song of Solomon elevates marital love to poetic celebration: “Many waters cannot quench love; rivers cannot sweep it away” (Song of Solomon 8:7). While the book honors physical delight, it frames it within covenant commitment, foreshadowing the New Testament union of Christ and His church (Ephesians 5:25-32).

Family and Kinship

Proper family affection enriches daily life: “Better a dish of vegetables where there is love than a fattened ox with hatred” (Proverbs 15:17). Parental love motivates discipline (Proverbs 13:24) and undergirds generational blessing (1 Kings 3:3 records Solomon’s early love for the LORD learned from David).

Friendship and Loyal Commitment

David’s lament for Jonathan employs ʼahavah to describe covenant friendship: “Your love to me was more wonderful than the love of women” (2 Samuel 1:26). Such passages portray self-giving camaraderie that strengthens leaders, preserves kingdoms, and models Christ’s own statement, “Greater love has no one than this, that he lay down his life for his friends” (John 15:13).

National and Royal Contexts

Queen Sheba credits Israel’s stability to divine affection: “Because of the LORD’s everlasting love for Israel, He has made you king to carry out justice and righteousness” (1 Kings 10:9). Royal ʼahavah thus carries ethical demands—kings are to reflect God’s love by safeguarding equity and covenant law.

https://biblehub.com/hebrew/160.htm

Language,Rosethorn

PAIN COMPASS

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A close-up view of a red heart symbol magnified through a lens, representing health, love, and vitality.

PAIN – of the Oppressed, 

TEARS- of the Broken-Hearted,

Can Sense the Pain,

Can Feel the Anguish,

Alleviate the Suffering,

Non-prescription Medication

Needs a Hug, Soft spoken Conversation,

A Touch over the Heart- Healing/ Love. 

#Pain, #Suffering, #Broken-Hearted, #Solution, #Poetry, #Compass

Language,Rosethorn

All that is Gold Does Not Glitter

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“All that is gold does not glitter,
Not all those who wander are lost;
The old that is strong does not wither,
Deep roots are not reached by the frost.

From the ashes a fire shall be woken,
A light from the shadows shall spring;
Renewed shall be blade that was broken,
The crownless again shall be king.”
― J.R.R. Tolkien, The Fellowship of the Ring

Language,Rosethorn, Library

Hamlet – to Be or Not to Be – Quote

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There are three main copies of Hamlet: the First Quarto, also known as the “Bad Quarto”, published in 1603; the Second Quarto, or “Good Quarto” of 1604; and the version included in the First Folio, published in 1623. These texts are commonly abbreviated Q1, Q2 and F1.

Three additional early texts are known, John Smethwick‘s Q3, Q4, and Q5 (1611–37); these are regarded as reprints of Q2 with some alterations.

This version preserves most of the First Folio text with updated spelling, punctuation, and five common emendations introduced from the Second (“Good”) Quarto (italicised).[1]

TO BE OR NOT TO BE – HAMLET QUOTE

To be, or not to be, that is the question:
Whether ’tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them: to die, to sleep
No more; and by a sleep, to say we end
The heart-ache, and the thousand natural shocks
That Flesh is heir to? ‘Tis a consummation
Devoutly to be wished. To die, to sleep,
To sleep, perchance to Dream; aye, there’s the rub,
For in that sleep of death, what dreams may come,
When we have shuffled off this mortal coil,
Must give us pause. There’s the respect
That makes Calamity of so long life:
For who would bear the Whips and Scorns of time,
The Oppressor’s wrong, the proud man’s contumely, [F: poore]
The pangs of despised Love, the law’s delay, [F: dispriz’d]
The insolence of office, and the spurns
That patient merit of th’unworthy takes,
When he himself might his Quietus make
With a bare Bodkin? Who would Fardels bear, [F: these Fardels]
To grunt and sweat under a weary life,
But that the dread of something after death,
The undiscovered country, from whose bourn
No traveller returns, puzzles the will,
And makes us rather bear those ills we have,
Than fly to others that we know not of?
Thus conscience does make cowards of us all,
And thus the native hue of Resolution
Is sicklied o’er, with the pale cast of Thought,
And enterprises of great pitch and moment, [F: pith]
With this regard their Currents turn awry, [F: away]
And lose the name of Action. Soft you now,
The fair Ophelia? Nymph, in thy Orisons
Be all my sins remember’d.

Hamlet – William Shakespeare

Hamlet. (Act III scene 1)

 “To Be Or Not To Be” The Soliloquy

Translation into modern English: – by William Bertrand

The question is: is it better to be alive or dead?

Is it nobler to put up with all the nasty things that luck throws your way, or to fight against all those troubles by simply putting an end to them once and for all?

Dying, sleeping—that’s all dying is—a sleep that ends all the heartache and shocks that life on earth gives us—that’s an achievement to wish for.

To die, to sleep—to sleep, maybe to dream. Ah, but there’s the catch: in death’s sleep who knows what kind of dreams might come, after we’ve put the noise and commotion of life behind us.

That’s certainly something to worry about. That’s the consideration that makes us stretch out our sufferings so long.

After all, who would put up with all life’s humiliations—the abuse from superiors, the insults of arrogant men, the pangs of unrequited love, the inefficiency of the legal system, the rudeness of people in office, and the mistreatment good people have to take from bad—when you could simply take out your knife and call it quits?

Who would choose to grunt and sweat through an exhausting life, unless they were afraid of something dreadful after death, the undiscovered country from which no visitor returns, which we wonder about without getting any answers from and which makes us stick to the evils we know rather than rush off to seek the ones we don’t?

Fear of death makes us all cowards, and our natural boldness becomes weak with too much thinking.

Actions that should be carried out at once get misdirected, and stop being actions at all. (https://williambertrand.fr/to-be-or-not-to-be-by-william-shakespeare/)

#Hamlet, #famous #Quote, #Suffering, #Classic, #Enligsh #Literature, #Language,

History, Law, Language,Rosethorn, Library

History of the Metis Nation

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There is a missing chapter in the narrative of Canada’s Indigenous peoples—the story of the Métis Nation, a new Indigenous people descended from both First Nations and Europeans

Their story begins in the last decade of the eighteenth century in the Canadian North-West. Within twenty years the Métis proclaimed themselves a nation and won their first battle. Within forty years they were famous throughout North America for their military skills, their nomadic life and their buffalo hunts.

The Métis Nation didn’t just drift slowly into the Canadian consciousness in the early 1800s; it burst onto the scene fully formed. The Métis were flamboyant, defiant, loud and definitely not noble savages. They were nomads with a very different way of being in the world—always on the move, very much in the moment, passionate and fierce. They were romantics and visionaries with big dreams. They battled continuously—for recognition, for their lands and for their rights and freedoms. In 1870 and 1885, led by the iconic Louis Riel, they fought back when Canada took their lands. These acts of resistance became defining moments in Canadian history, with implications that reverberate to this day: Western alienation, Indigenous rights and the French/English divide.

After being defeated at the Battle of Batoche in 1885, the Métis lived in hiding for twenty years. But early in the twentieth century, they determined to hide no more and began a long, successful fight back into the Canadian consciousness. The Métis people are now recognized in Canada as a distinct Indigenous nation. Written by the great-grandniece of Louis Riel, this popular and engaging history of “forgotten people” tells the story up to the present era of national reconciliation with Indigenous peoples.

metisNation_ENGDownload

In 1993, the Métis Nation of Ontario (MNO) was established through the will of Métis people and Métis communities coming together throughout Ontario to create a Métis-specific governance structure. Prior to 1993, Métis had been involved in pan-Indigenous lobby groups and organizations. The MNO was not created to represent all individuals and communities that claim to be Métis, but those individuals and communities that are a part of the Métis Nation.

https://archive.org/details/metisnation-self-government

#Metis Nation; #Canada; #history, Info; #Self Government;

Language,Rosethorn, Library

Homeschoolers Kit- Worksheets

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This Kit is designed to help homeschooling parents teach various skills to their kids. It includes numerous worksheets to help the kids gain basic learning skills,or think creatively -spelling and Math sheets (Alphabet sheets, Spelling Practice, Numbers and Counting, Addition and Subtraction, Multiplication and Division Sheets); It would also be beneficial for the non-homeschoolers.

Please purchase this Kit- and help our team with their creative effort;

#Worksheets; #Elementary; #English, #math, #Spelling, #Addition/ Subtraction, #Multiplication/ Division;

Islam, Language,Rosethorn, Religion

Salah – Prayer to the Soul

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Prayer to the Soul:

Prayer – to the Soul,
As Medicine to the patient.

Bitter- sweet, candy taste,
When Losing Concentration.

Brown- sugar, pleasing, aromatic flavour,
As bear savoring delicious Honey comb.

Constancy, Increased practice,
The sweeter, lovelier the Flavour,

Path to Submission, Khushu,
Delight on being a True Abd,
To his/ her Rubb (Lord).

#Prayer, #Soul, Blessings, #Islam, #Poem