Fear

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Fields of Blood: Religion and the History of Violence (2014)

  In his vision, Ahura Mazda told him that he was correct and must mobilize his people in a holy war against terror. Good men and women must no longer sacrifice to Indra and the lower daevas but worship the Wise Lord and his fellow ahuras instead; the daevas and the cattle raiders, their earthly henchmen, must be destroyed. 104 We shall see again and again that the experience of an unusual level of violence would often shock its victims into a dualistic vision that splits the world into two irreconcilable camps. Zoroaster concluded that there must be a malevolent deity, Angra Mainyu, the “Hostile Spirit,” who was equal in power to the Wise Lord but was his polar opposite. Every single man, woman, and child, therefore, must choose between absolute Good and absolute Evil. 105 The Wise Lord’s followers must live patient, disciplined lives, bravely defending all good creatures from the assault of evildoers, caring for the poor and weak, and tending their cattle kindly instead of driving them from their pastures like the cruel raiders. They must pray five times a day and meditate on the menace of evil in order to weaken its power. 106 Society must not be dominated by these fighters (nar-) but by men (viras) who were kind and dedicated to the supreme virtue of truth. 107 So traumatized was Zoroaster by the ferocity of the raiders’ attacks, though, that this gentle, ethical vision was itself permeated with violence. He was convinced that the whole world was rushing toward a final cataclysm in which the Wise Lord would annihilate the wicked daevas and incinerate the Hostile Spirit in a river of fire. There would be a Great Judgment, and the daevas’ earthly followers would be exterminated. The earth would then be restored to its original perfection. There would be no more death and disease, and the mountains and valleys would be leveled to form a great plain where gods and humans could live together in peace. 108 Zoroaster’s apocalyptic thinking was unique and unprecedented. As we have seen, traditional Aryan ideology had long acknowledged the disturbing ambiguity of the violence that lay at the heart of human society. Indra may have been a “sinner,” but his struggles against the forces of chaos—however tainted by the lies and deceitful practices to which he had to resort—had contributed as much to the cosmic order as the work of the great ahuras.

• From H Is for Hawk (2014)

  These are the rabbits she has been conversing with. I run towards the spot. I can’t see her anywhere. Where is she? There are nettles everywhere, but it’s only regrowth, a mere three inches high. Where is my hawk? I hold my breath. Silence. And then I hear muffled, muffled bells. And finally I spot her head, snaking up out of the nettles. What the – She looks like she’s broken, crushed, as if gravity had suddenly increased tenfold; her wings fanned, feathers bent upwards along their vanes from the pressure. Ah: I see now. Her wings are spread to brace herself against the ground, because she has hold of the rabbit, and the rabbit is down the hole, and she’s holding on and bracing with all her might to stop herself being pulled underground. Her beak is open with the effort. I reach down the hole, feel my way along her impossibly long shins and encounter a rabbit foot. She has it, but only just. I grab the leg, and try to work out how to extract the rabbit from the hole. I pull a little, and the rabbit kicks. Goshawk squeaks. I change the angle, and slowly, like an evil, rural conjuror , pull the rabbit out of the hole, and toss it onto the grass. Mabel stamps and dances, changes her hold from hind leg to head, and the rabbit is still. She is in such a rage that she stamps up and down on the rabbit for ages, once it’s dead, and then starts plucking it. She plucks for minutes and soon we are surrounded by a deep circle of soft grey fur. The conversation of death . The sentence kept coming to mind. I’d think of it at odd moments – while taking a bath, scratching my nose, leaning to grab a mug of hot tea. My subconscious was trying to tell me something and though it was shouting very loudly indeed, I didn’t hear what it was saying. Things were going wrong. Very wrong. One afternoon Mabel leapt up from her perch to my fist, lashed out with one foot and buried four talons in my bare right arm. I froze. Blood was dripping on the kitchen floor. I could do nothing. Her grip was too powerful. I had to wait until she decided to let go. The pressure was immense, but the pain, though agonising, was happening to someone else. Why has she footed me? I thought wildly, after she released her grip and continued as if nothing had happened at all. She has never been aggressive before . I was sure I’d done nothing to provoke her. Is she overkeen? Is the weighing machine broken? I spent a good quarter of an hour fussing about with piles of tuppences, trying to calibrate it. There was nothing wrong with it at all.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  Thirteen years later, I’m glad I did. There’s so much that can happen in your life when you’re willing to be uncomfortable. Anxiety is going to tell you at every juncture that you can’t do it —that you should just play it safe. But safety rarely secures the life you’re looking to live. I hope reading this will get you excited to put yourself out there. Screw being fully prepared. No one ever is. What matters is that you give it a go. Trust that you will figure it out along the way. I’m not asking you to go to the finish line, I’m just asking you to start. The finish line will come in good time, but you won’t get there if you’re not willing to take that first step. For Jacob, his first step moved him in a different direction. His bravery looked like saying aloud for the first time (though he had been thinking it for so long): “I don’t think I want to be in this relationship anymore.” Within seconds, that courage became transformative, and he saw his anxiety abate for the first time in years. That’s how powerful facing our fear head-on can be. Life-changing, in fact. A NEW WAVE TO RIDE: What first step can you take? What have you been saying that you’re not ready for that you actually might be? THE DREADED DIVING BOARD I know this is all so scary. The idea of this kind of vulnerability may leave you sweating straight through your shirt right now. You may be saying, “That sounds nice, but you don’t understand. I’m just not ready.” And that may be the case. We have to respect where we sit. But can we gently nudge ourselves to take a step? Or a jump? Here’s one of my favorite metaphors that I like to use in session with my clients. As you read it, think about where you stand in the context of this example. I want you to imagine yourself staring up at a thirty-three-foot diving board. You can feel your stomach dropping already, but you start to climb the ladder. You may notice that your knees are buckling, your hands are clammy, and it’s starting to feel hard to breathe. As you get to the top of the diving board, you look down and start to feel a little wobbly. You may mutter an expletive or two under your breath because, dang—this is higher up than you realized. As you stand on the edge, you look down at the water below. This is the moment. Do you jump in? Do you take that leap of faith? Or do you step back and feel the board tremble? Whether or not you’ve stood on a high dive before, we’ve all been there before, figuratively speaking. It’s that feeling right before we get onstage to give a speech, before we tell someone we like them, or before we tell someone they’ve hurt us.

• From Fields of Blood: Religion and the History of Violence (2014)

  In the spring of 1789, Louis XVI’s absolutist monarchy was in trouble. Profligate stewardship had plunged the French economy into crisis, and now the clergy and nobility (the First and Second Estates) were refusing a new regime of taxation by the crown. To break the deadlock, the king called the Estates General to meet at Versailles on May 2.59 The king wanted the three estates—clergy, nobility, and commoners—to deliberate and vote separately, but the Third Estate refused to allow the aristocracy to dominate the proceedings and invited the clergy and nobility to join them in a new National Assembly. The first to defect to the Third Estate were 150 of the lower clergy, who came from the same background as the commoners, were weary of the bishops’ hauteur, and wanted a more collegial church.60 There were also defections from the Second Estate: the rural gentry disdained by the Parisian aristocracy and the wealthy bourgeois who were impatient with the nobility’s conservatism. On June 17 members of the new National Assembly swore that they would not disperse until they had a new constitution. The Assembly had intended to conduct a reasoned, enlightened debate on the American model, but it had reckoned without the people. After a bad harvest, food supplies were dangerously low, the price of bread rocketed in the towns, and there was widespread unemployment. In April five thousand artisans had rioted in Paris, and revolutionary committees and citizen militias had formed across the country to contain the unrest. During the Assembly’s discussions, delegates were booed and heckled from the public galleries, and the distraught crowds took to the street, attacking any representative of the Old Regime who crossed their path. In a crucial development, some of the troops dispatched to quell these riots joined the rebels instead. On June 14 the mob stormed the Bastille in eastern Paris, released the prisoners, and hacked the jail’s governor to pieces. Other senior officials met the same fate. In the countryside, the famished peasantry were gripped by the “Great Fear,” convinced that the grain shortages had been engineered by the regime to starve them into submission. This suspicion was compounded by the arrival of impoverished laborers seeking work, who were thought to be the nobility’s advance troops.61 Villagers raided the châteaux, attacked Jewish moneylenders, and refused to pay their tithes and taxes.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  vb. move gently, glide, glide‏ [דבב]ז walk‏ ככ flow slowly, drop; Ar.‏ דבב over (N H‏ leisurely, gently, &3\5 any animal that walks‏ As. dababu, plot, plan, COT‏ ; דב .61 or creeps,‏ ef. 271)—only Qal Pr. DIV ‘NaY IIT‏ ₪ Ct 7°, of wine gliding over the lips of sleepers;‏ my lips and teeth © S Aq‏ .1.6 ד' (3vA ‘NaY‏ Gei Urschrift =‏ nom", 255.9 0606 bear (from soft‏ דבז or gliding motion, NH 7id., Eth. &-f; As.dabii(?)‏ Ar. &5, 333, 18 how-‏ ; ?כ] ,8337 Aram.‏ ;15% Am‏ דב ever a loan-word cf. Hom*§™ *) ;—abs.‏ 1S 17% 2 5; pl. OSI 2K 2%‏ דוב ;5 5 +55 דד על 28178 "2 Is 59";—bear, female 2 K‏ undetermined 1 S17**°37 Am‏ ;1817 376% 110 Pr 28” 18 597 La 3” (on art. 1 5 17% Am‏ 5° iii cf. RSs ea‏ Tra n.f. whispering, defamation, evil report (? as that which glides stealthily) —abs. טא ד'‎ 14% Pr ro; estr. NAT 76 20%+ 4 t.; sf. W2IT Pr 25° O37 Gn 37°;—1. whispering 31"Je20" (Hi Hup De Gf VB; yet cf. Che’). 2. defamation Prio™® (c. .(הוציא‎ 3. evil report, specif. a (true) report of evil doing Gn 377 (P) אֶתדדַּבָּתֶם רְעָה‎ N34; cf. also Pr 20" & Ez 36° DYNA jive על"שפת‎ sym, unfavour- able report of spies Nu 13° 14°” (all P & all 6. 8S; adj. רעה‎ only 14%). םיִנּויִבְּד‎ n.{m.] so Qr; דב יונים=‎ 58 dung(?) 2K 6* for Kt חרייונים‎ ; G -+ק>ח טסקה6<‎ שסק6דס‎ (Klo gives conject. emend.) (Ar. 3 collect, also make into lumps,‏ דבל gobbets (Lane); Eth. & cogn. in deriv.)‏ n.f. lump of pressed figs, pressed‏ ִּבָלֶהז = , %כ-צא] Aram. id.,‏ ְּבִילָה (fig-) cake (NH‏ Greek madd6n; Ar. 453 lump, large gobbet or‏ mouthful; cf. As. dublu, foundation, & Heb.‏ estr,‏ ;"50 £5 7937 הזכ synon. AWS‏ EB 25° Pek‏ ְּבָלִים nda3 21 20'—= 1s 38%% ple‏ —used as food 1 ₪ 28% 30” 1 Ch 12%;‏ ;”12 as application to boil, or eruption‏ ִּבָלֶת מְּאָנִים 9 ]= יס ו 179 דבק loc. ANOS‏ ה ₪ קופס pete.‏ [דבלה]+ Ez.6" but rd. M993) JDMich Hi Sm Co Da.‏ n.pr-m. father of Gomer wife of‏ דּבַלִיִם]1 Hosea Day Ho 1°.‏ SAP in n.pr.loe. עלמן ד' ,בית ד' .זי‎ (possibly fr. 4/5375 in sense of collect, assemble, Eth. TAAA: m1. 3 se colligere, dO. LNA: coctus, chorus, conventus, concilium)—JI 6 485 ; דְּבְלְתַיְמָה‎ Nu as

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Tayn, and, by transpos., WY (Di Dt 28° cf. Sta’™*) n.f. a trembling, i.e. object of trembling, terror: 1 Is 28”, also Kt Je 15'+4t.; MY Dt 28” Ez 23” (also Qr Je 15" + 4 t.);—object of trembling, terror, fright ; mynd והיית‎ Dt 28” and thow shalt become a terror to all (25) the kingdoms of the earth; ל1/ וו'‎ BYADN Je 15 29%, 347 (\| Maes אלה‎ MEATS MPW!), also 121/19 DANA ג‎ 4° (|| BMD nDepe MMW vind), Ex23 5 0 29. = Ty n.pr.m. a Gadite, 1 Ch5", G Zove, Zea. Gn 36%=1 Ch 1”.‏ 1101166 ג n.pr.m.‏ זעון1 jk [Wi] vb. be 3 stranger (Ar. Bs (med. ,) encline toward, repair to, visit; 11. honour as visitor or guest; 1x. decline, turn aside, PS visilor; Aram. זור‎ , oft. = Heb. סוּר‎ 266 זור turn aside, turn aside to visit)—Qal Pf. 3 pl. זרו‎ y 58‘ (Ko'*), "Ty 78” Ib 19% Pt. WY Ex 30% + 27 t.; f. MM Ex 30°+ 7 t.; mpl, O° Hos? +30 1; fpl. זרות‎ Pr 22" 29% 1 א זי‎ 1. Pf. become estranged מן .0 8% ץר‎ from Jb 19% ץ‎ 78". 2. Pt. as adj. strange, or as noun stranger: a. to the family, of another household, 1% איש‎ Dt 25°, elsewhere זר‎ 1 K 3% Jb 19% Pr 6! 11% 20% ל םד‎ ae 517; ,בנים זרים‎ children of another household than God’s Ho 5’; especially of another family than priests’ 1 איש‎ Lv 22”(H) Nury® (P); זר‎ Ly 228 (H) Ex 29% 30" Na ae (Ee not belonging to the tribe of Levi, Nu 1" 18* (P). |b. to the person, another Jb 197 Pr 14” 277; Tt (AWN) strange woman, harlot Pr 2" 520 45 2214 23%. ¢. to the land, foreign, זרים‎ foreigners (as such usu. enemies) Ho 7° 87 Is 177 2555 29° 61° Je5™ 30% 51>! Las? Ezy”! 11 16% 28710 204 ane Jo ai Ob ll Jb15° ך‎ Gye זר‎ by foreigngod W 447 81°= Is 43”; so ON Dt 32" and (in fig.) Je 2" 3%; מים זְרִים‎ foreign waters 2 K 19% Je 18%; זֶר‎ Mid} Is 17” vine-slip of a stranger ; נְחשבוּ‎ aimed) Ho8” they are regarded i as foreign; YY Is 28" lis work 18 foreign (as if dealing with enemies). 4d. strange to the law; M1 Nb? strange incense Ex 30° (P); NW US strange fire Ly 10' Nu 3* 26" (P). Niph. Pf. 112 Is 1‘ Ez 14°; be estranged Is 14, pregn., sq. אַחלר‎ (cf. RV);. Dy Ez 14°. Hoph. Pt. W estranged w 69°. +11. ,זוּר]‎ VT] vb. be loathsome, Bo!" (Ar. gs fastidivit, abhorruit; As. zdru, resist, Iinpf. izirw, D1** Schr °° )__only 3 fs. 77 Jb19” לְאֶשְתִּי‎ MIN my breath is loathsome to my wife וחפתי ל‎ in || 61.( ; >most, who derive fr. 1. זור‎ , become strange and so repugnant. TR n.[f.] loathsome thing, 'צא‎ wwe עַד‎

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Je 481; 3 pl. Is 37" + 4 t., AN consec.‏ וְחִתָּה Ts20° + 2t., 717) consec. Je 50°; Impf. (Ko"™)‏ אֶחַתָּה ו Is 78 30", nm Jb 39”, nn.‏ יחת Jb 21% +‏ יחתוּ nn 18 24 3 are‏ 7% וחתו Jos 10” + 2 6 fa Imw.‏ תִחַתוּ--; נָחַת Is 8°°°; 1. be shattered, broken, fig. of nations‏ under divine judgment Is 7° 30°"; so prob. also‏ Ts 8% (but del. in v2), and perh. (of ’"’s foes in‏ gen.) 15 2” (song’;—others render dismayed in‏ all exe. Is 78); fig. of *’s righteousness Is51° (=‏ he abolished, annihilated) ; lit. of bows Je 51°°,‏ ace. to Gie’srdg. 00, v. Pi. 2. be dismayed,‏ Dt 1” 31° Jos 8! 10” (all D),‏ ירא || usu. a. abs.:‏ PO 17" Je23* 30° 467 Ez 2° 3° x Ch22" 28”‏ Is 20° 34%= 2 K 19”‏ בוש || ;307 207 Ch‏ 2 Je 89 17318 481039 5622 (others assign 487‏ dismayed‏ האדמה to 1); fig. of the ground‏ 50° of the husband-‏ בוש ||) ‘14 for lack of rain Je‏ men); no ||Je50° Ob*° Jb39”. b. be dismayed‏ at, by reason of, sq. [5 Is 31*° 517 (\|S)‏ ro’, Niph. Pf. only 3 ms. ‘325‏ 1617 Mal 2° and at my name he is put in‏ שמִי NM)‏ 369 nD (v. Qal 1). מחתה awe (|| Y)- Pi. Pf. dismay, scare, 2 ms. sf. בחלמות‎ ARM (K6**") consee. Jb 7 and thow scarest. me es dreams (\|NY2); 3 fs. THA Je51” (of bows) is intrans. | inchoat. Ew’ = Gf. al., be shattered, but txt. prob. erron. 6 Hiph. Pf 2 ms. DANI 189%; 1s. HAN Je 49% (Ko); Imrf. 3 ms. sf. 3. Jb 31% sf. 3 fpl. יָחִיתֶן‎ Hb 27 (Ko*™; put G YS Ew Ol Sta We? JAM); 1s. sf. JANN Jer (sq. .(לפניהם‎ —1. shatter 6. acc. Isg*. 4 cause to be dismayed Je 49” sq. "IBD. b. dismay, terrify, sq. sf. Jb 31% Hb 2”. + ] הזה‎ [ n.m.%*? terror, fear—N0 Jb 41”, DAN Gn .6---;%ף‎ sf. as obj. gen., Gn 9? terror of you )|| (מוּראַכֶם‎ ; in description of crocodile 6. neg., nna3? WY 10 41° one made for fear- lessness. ti. | דזר‎ | adj. shattered, dismayed—mpl. DN :—1. shattered ’N O33 NYP 1S 2‘ (song; on pl. חַתִּים‎ vy. Dr); so fig. Ez 32" ace. to G Codd. Co ("AN for MT pn) broken in their might, of Sidonians in ₪601. 2. dismayed Je 46° of Egyptians defeated by Nebuchadrezzar. 71.000 n.[m. ]terror—only*8 1M) תִרְאוּח'‎ Jb 6* (> Baer 387" for IN) ye see a terror, and fear (note paronomasia in Heb.; v. Di). Tiana] n.f. terror—O" Yay אלהים‎ nan Gn 35° a terror of (=from) God was upon the cities. fu. 0 n.pr.m. son of Othniel and grandson of Kenaz (brother of Caleb), חתת‎ t Cha}. חַתְחתִּים n.[m.] terror, only pl.‏ [התחת]ז (ירא ||( Ec 12° terrors are in the way‏ 772

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  36 Considered a first-line intervention for OCD (and many other anxious presentations, such as social anxiety, panic disorder, and phobias, among others), ERP is all about helping us expose ourselves to what we fear and then not engaging in the compulsive behaviors that have previously, though temporarily, alleviated our distress. An example would be having the thought that you could be developing psychosis (a common one I see in folks who have family members with psychosis and/or mania) and then choosing not to google potential symptoms of psychosis onset for the third time today. Another example is confirming one time that you locked the door, instead of five times, when you’re on your way to work. If this sounds hard—it is. ERP can be very challenging, but it’s one of the most effective modalities. Here’s why: when you choose to sit with the discomfort of facing your obsessive thoughts, you learn that they no longer have to hold power over you. Over time, you start to see your compulsive behaviors are no longer necessary to make yourself feel better. Why? Because you’re learning to trust yourself. Each time you don’t check, wash, or put things in order, you see that time goes on and you survived. The world didn’t fall apart. You are learning that you can live with the anxiety, even if the waters you’re in feel chilly. This is where I love to pull in some of the skills from dialectical behavior therapy, or DBT. Initially developed by Dr. Marsha Linehan for borderline personality disorder treatment, one of the core tenets of DBT includes “distress tolerance skills,” where we learn how to get comfortable being uncomfortable. 37 Yep, it’s as simple (and difficult) as it sounds. When we understand that we don’t have to run away from our pain, we learn that the pain isn’t often as bad as our brains have built it up to be. We start to see that getting our blood drawn when we have a needle phobia, letting down a friend when we have social anxiety, or, yes, even having a panic attack is survivable. They’re not a good time, but we still can endure, as much as our anxiety would like us to believe otherwise. This is something Luís really struggled with at first. He was afraid of letting go of his compulsive behaviors because he felt that they were keeping a protective layer over him. He worried that without his excessive handwashing, circling the block, and text-message checking, things really would fall apart. I told him we would take it slow. If you’re starting to do this work yourself, I suggest that you take it slow, too.

• From Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  Sometimes they do, but even then God remains our unfailing hope. Cancer can come against us, yet by God’s power, it will not win, at least not in the end. A spouse may be unfaithful, yet by God’s power, infidelity won’t define our lives. Financial crisis can come against us, yet by God’s power, we can move forward. Disillusionment and doubt can come against us, yet by God’s power, they won’t have the last word. My sister-in-law, Ashley, reads Corrie ten Boom’s book The Hiding Place every year. She says it reminds her that, no matter what the coming months hold for her and her family, God is enough. Recently, as I confided in her some of my fears about one of my kids, she reminded me of this story Corrie told in the book: Father sat down on the edge of the narrow bed. “Corrie,” he began gently, “when you and I go to Amsterdam—when do I give you your ticket?” I sniffed a few times, considering this. “Why, just before we get on the train.” “Exactly. And our wise Father in heaven knows when we’re going to need things, too. Don’t run out ahead of Him, Corrie. When the time comes that some of us will have to die, you will look into your heart and find the strength you need—just in time.”20 We always have exactly what we need, when we need it. Do we believe that? If we believe we have a choice to trust instead of fear, then how will choosing to trust cause us to live? We will live in what is true of us, which is that we have the mind of Christ. Paul declared this to be true in Philippians 2:5: “Have this mind among yourselves, which is yours in Christ Jesus”! So what do we do when we start to spin? We do the work. We risk telling someone, even if what we’re worrying about sounds silly. We actively choose to close the curtain on fearful, untrue thoughts. We remind ourselves who God is, and we cast our anxieties on Him.21 You may have to do this a hundred times a day. And we claim the peace of God as our promise. After my recent Sunday evening bout with anxiety, I “phoned a friend.” Callie listened as I said it all, even that last 2 percent that made me feel ashamed. And then she laughed a little and said, “Okay, Jennie. That is a lie from the devil. And you are not going to let this paralyze you anymore!” She fought for me, and when I couldn’t pull myself out, she lifted me out.

• From H Is for Hawk (2014)

  I have to do it. It’s time for her to drop all her feathers, one by one, and grow new ones. She needs to be fat and full of food to grow her new plumage, so all week I’ve been giving her as much quail and pheasant as she can eat. She’s round as a turkey now, and part of me has been waiting for her to get wild. A fat goshawk is a wild goshawk, say the books. They are wrong. Of course they are. Mabel’s less willing to tolerate strangers in this fed-up state, but she’s still as tame as a kitten with me. This morning we played throw and catch with paper balls, and for the last hour she’s been snoozing on my fist while I watch bad TV. ‘Right, Mabel,’ I say. ‘Bedtime.’ I put her on her perch in the other room, switch off the light and go upstairs to bed. Some things are too terrifying to comprehend. Seconds can pass in disbelief as the world you live in turns into a lie. At just past one in the morning I’m having one of the worst nightmares of my life. My dreams lately have been small and full of light, but in this one, someone – something, for it cannot be human – has taken hold of the end of my bed and is shaking it, shaking it hard, trying to pitch me to the floor. It is the feeling in the dream that terrifies me most of all. It is not like a nightmare. It is worse. I wake with a start. Something is still shaking my bed. I can see it move, hear it creaking. There is no one in the room. Every inch of my skin crawls with terror. I am shaking and unable to move. The wrongness is indescribable. The fear is falling through a thousand feet of air. The bed is still shaking, senselessly, violently, horribly, impossibly. Then it stops. For a few seconds I lie there, stricken. I have not been breathing, I realise. I take a vast gulp of shuddering air. The lampshade above me is swinging in circles still. Then a flash of understanding. An earthquake. It was an earthquake. Here, in England. They hardly ever happen here, do they? Was it definitely an earthquake? It must have been. Yes. I still can’t quite believe it. I jump out of bed and peer through the curtains. Lights are on in all the houses. People in the street are wandering fearfully in pyjamas. The phone rings, and I pick it up, and it is Christina. ‘Earthquake!’ she yells. ‘Did you feel it?’

• From The History of Christian Theology (2008)

  41 good will to produce meritorious works of love. Although all our good works are outgrowths of grace, our salvation requires merit as well as grace. This is possible because the initial gift of grace, called “operative grace,” works a change in our hearts, turning our wills toward the good. Augustine taught that grace and free will were compatible, but not everyone agrees that his doctrine of grace really is compatible with an adequate concept of free will. He insists that this is not coercion, for it does not mean overcoming the unwilling but inwardly causing the unwilling to become willing. Hence on Augustine’s view, God can cause us to will freely in a different way than we had before. This view of free will is deemed inadequate by those who think a truly free will is one that is ultimately in its own control. Augustine’s notorious doctrine of predestination grows out of his doctrine of grace. Since the initial gift of grace does not depend in any way on our good will or merits, it is up to God who receives it. It is therefore God’s choice that ultimately differentiates between the saved and the damned; this idea is known as the doctrine of “election.” Augustine argues that this divine choice or “election” treats people unequally but not unjustly, because no one gets worse than they deserve (since all are born deserving damnation), and some get undeserved mercy. This divine choice is not made in response to unfolding events but is, like all God’s choices, an eternal and unchanging plan that he carries out when the time comes. The name for this unchanging plan of God concerning how he will distribute the gifts of grace is predestination. Why God chooses to save one person rather than another is, by Augustine’s own account, an unsearchable and frightening mystery. Augustine’s view of grace is supported by his view of evil as a kind of nonbeing; evil is a form of privation like darkness, lack, absence, or disorder. He ¿ gures that since God created all things, whatever exists is good. Since nothing God creates is evil, evil must not be a created thing, and therefore not a thing at all, but a lack of something. This does not mean evil is unreal, Grace causes the will to fall in love with what makes us truly, eternally happy—our one true love.

• From Tipping the Velvet (1998)

  It was more ghastly than the image of the jeering hall; more ghastly than the prospect of being laughed and hissed off a thousand, thousand stages... So when Kitty stood in the wing of the theatre that night, waiting for the chairman’s cry, I stood beside her, sweating beneath a layer of grease-paint, biting my lips so hard I thought they would bleed. My heart had beat fast for Kitty before, in apprehension and passion; but it had never thudded as it thudded now - I thought it would burst right out of my breast, I thought I should be killed with fright. When Walter came to whisper to us, and to fill our pockets with coins, I could not answer him. There was a juggling turn upon the stage. I heard the creaking of the boards as the man ran to catch his batons, the clap-gasp-clap-gasp- cheer of the audience as he finished his set; and then came the clack of a gavel, and the juggler ran by us, clutching his gear. Kitty said once, very low, ‘I love you!’ - and I felt myself half-pulled, half-thrust beneath the rising curtain, and knew that I must somehow saunter and sing.At first, so blinded was I by the lights, I couldn’t see the crowd at all; I could only hear it, rustling and murmuring - loud, and close, it seemed, on every side. When at last I stepped for a second out of the glare of lime, and saw all the faces that were turned my way, I almost faltered and lost my place - and would have done, I think, had not Kitty at that moment pressed my arm and murmured, ‘We have them! Listen!’ under cover of the orchestra. I did listen then - and realised that, unbelievably, she was right: there were claps, and friendly shouts; there was a rising hum of expectant pleasure as we worked towards our chorus; there was, finally, a bubbling cascade of cheers and laughter from gallery to pit.The sound affected me like nothing I had ever known before. At once, I remembered the foolish dance that I had failed, all day, to learn, and left off leaning on my stick to join Kitty in her stroll before the footlights. I understood, too, what Walter had wanted of us in the wing: as the new song drew to a close I advanced with Kitty to the front of the stage, drew out the coins that he had tipped into my pocket - they were only chocolate sovereigns, of course, but covered in foil to make them glitter - and cast them into the laughing crowd.

• From Tipping the Velvet (1998)

  Then she turned; and soon I lost her to the crowd. I turned then, too, and headed back into the tent. I saw Zena first, making her way out into the sunshine, and then Ralph and Mrs Costello, walking very slowly side by side. I didn’t stop to speak to them; I only smiled, and stepped purposefully towards the row of chairs in which I had left Florence.But when I reached it, Florence was not there. And when I looked around, I could not see her anywhere.‘Annie,’ I called - for she and Miss Raymond had drifted over to join the group of toms beside the platform - ‘Annie, where’s Flo?’Annie gazed about the tent, then shrugged. ‘She was here a minute ago,’ she said. ‘I didn’t see her leave.’ There was only one exit from the tent; she must have passed me while I was gazing after Kitty, too preoccupied to notice her ...I felt my heart give a lurch: it seemed to me suddenly that if I didn’t find Florence at once, I would lose her for ever. I ran from the tent into the field, and gazed wildly about me. I recognised Mrs Macey in the crowd, and stepped up to her. Had she seen Florence? She had not. I saw Mrs Fryer again: had she seen Florence? She thought perhaps she had spotted her a moment before, heading off, with the little boy, towards Bethnal Green ...I didn’t stop to thank her, but hurried away - shouldering my way through the crush of people, stumbling and cursing and sweating with panic and haste. I passed the Shafts stall again - did not turn my head, this time, to see whether Diana was still at it, with her new boy - but only walked steadily onwards, searching for a glimpse of Florence’s jacket or glittering hair, or Cyril’s sash.At last I left the thickest crowd behind, and found myself in the western half of the park, near the boating-lake. Here, heedless of the speeches and the debates that were taking place within the tents and around the stalls, boys and girls sat in boats, or swam, shrieking and splashing and larking about. Here, too, there were a number of benches; and on one of them - I almost cried out to see it! - sat Florence, with Cyril a little way before her, dipping his hands and the frill of his skirt into the water of the lake. I stood for a moment to get my breath back, to pull off my hat and wipe at my damp brow and temples; then I walked slowly over.Cyril saw me first, and waved and shouted.

• From The History of Christian Theology (2008)

  The concept of purgatory arose from practices of prayer for the dead. In an influential passage Augustine prays that his readers will join him in praying for his dead mother—which means her soul must be neither in heaven nor hell, but a state in which it can be helped. Purgatory is a place of temporal punishment, in contrast to the eternal punishment in hell. It has the character of purgation or purification, cleansing the soul from sinful habits and desires to make it worthy of God. In the most important interpretations of purgatory, it is a good place, where souls embrace their painful purification to cleanse their souls. In the late Middle Ages, the doctrine of Purgatory invited abuses. Purgatory was painted as hellish, inhabited by devils as torturers. Fear of purgatory was used as a way of raising money by selling masses and “indulgences,” sort of like time off from purgatory. Abusing the doctrine of purgatory eventually triggered the Reformation. = Suggested Reading Augustine, Confessions, bk. 9 (concludes with Augustine asking his readers to pray for his mother’s soul). Catherine of Genoa, Purgation and Purgatory, The Spiritual Dialogues. Dante, The Divine Comedy. Questions to Consider 1. How closely does the picture of the afterlife in this lecture resemble what you think of as the traditional view of life after death? 2. Is the concept of purgatory, as a place of purgation for imperfect souls advancing toward heaven, an attractive one to you? PDF created by Rajesh Arya - Gujarat Lecture 19: Luther and Protestant Theology Luther and Protestant Theology Lecture 19 [Martin Luther] doesn’t mean to begin a Reformation; at least, he doesn’t mean to cause a split in the church. He does mean to improve the church like any other good Christian, but he starts a new Christian movement that he hadn’t intended. he transition from medieval theology to Protestantism is marked most importantly by a single famous figure, Martin Luther (1483-1546). Luther was a monk upholding the authority of the pope. He did not set out to create a split in the church. He criticized the sale of indulgences because they detracted from true inward penance of the heart. In 1517, he put his 95 Theses on a church door. These criticisms were meant as an invitation for disputation. Luther’s theology matured in the next several years, at the same time as his growing conflict with the pope. The most distinctive theme in Luther’s theology is the contrast between two forms of the word of God: Law and Gospel. The Law is God telling us what we are to do, whereas the Gospel is God telling us what Christ does for us. The Law of God comes in two forms or uses. The first use of the Law, called the “civil” use, is concerned with a outward deeds, prohibiting murder, portrait of Martin Luther, who theft, etc. criticized indulgence in his 95 Theses.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  Her efforts now redoubled. Five days a week, she came into my room at four in the morning, force-fed me breakfast, and proceeded to teach me my English lessons for three hours before I left for school and she went to work. I offered stiff resistance to this regimen, but in response to every strategy I concocted, whether unconvincing (“My stomach hurts”) or indisputably true (my eyes kept closing every five minutes), she would patiently repeat her most powerful defense: “This is no picnic for me either, buster.” Then there were the periodic concerns with my safety, the voice of my grandmother ascendant. I remember coming home after dark one day to find a large search party of neighbors that had been assembled in our yard. My mother didn’t look happy, but she was so relieved to see me that it took her several minutes to notice a wet sock, brown with mud, wrapped around my forearm. “What’s that?” “What?” “That. Why do you have a sock wrapped around your arm?” “I cut myself.” “Let’s see.” “It’s not that bad.” “Barry. Let me see it.” I unwrapped the sock, exposing a long gash that ran from my wrist to my elbow. It had missed the vein by an inch, but ran deeper at the muscle, where pinkish flesh pulsed out from under the skin. Hoping to calm her down, I explained what had happened: A friend and I had hitchhiked out to his family’s farm, and it started to rain, and on the farm was a terrific place to mudslide, and there was this barbed wire that marked the farm’s boundaries, and…. “Lolo!” My mother laughs at this point when she tells this story, the laughter of a mother forgiving her child those sins that have passed. But her tone alters slightly as she remembers that Lolo suggested we wait until morning to get me stitched up, and that she had to browbeat our only neighbor with a car to drive us to the hospital. She remembers that most of the lights were out at the hospital when we arrived, with no receptionist in sight; she recalls the sound of her frantic footsteps echoing through the hallway until she finally found two young men in boxer shorts playing dominoes in a small room in the back. When she asked them where the doctors were, the men cheerfully replied “We are the doctors” and went on to finish their game before slipping on their trousers and giving me twenty stitches that would leave an ugly scar. And through it all was the pervading sense that her child’s life might slip away when she wasn’t looking, that everyone else around her would be too busy trying to survive to notice—that, when it counted, she would have plenty of sympathy but no one beside her who believed in fighting against a threatening fate.

• From Fields of Blood: Religion and the History of Violence (2014)

  Yet these prophets were also surely motivated by that all-too-human desire to see their enemies suffer as they had—an impulse that the Golden Rule had been designed to modify. They would not be the last to adapt the aggressive ideology of the ruling power to their own traditions and, in so doing, distort them. In this case Yahweh, originally the fierce opponent of the violence and cruelty of empire, had been transformed into an arch imperialist. Part Two KEEPING THE PEACE 5 Jesus: Not of This World? Jesus of Nazareth was born in the reign of the Roman emperor Caesar Augustus (r. 30 BCE—14 CE), when all the world was at peace. 1 Under Roman rule, a large group of nations, some of them former imperial powers, were able for a significant period to coexist without fighting one another for resources and territory—a remarkable achievement. 2 Romans made the three claims that characterize any successful imperial ideology: they had been specially blessed by the gods; in their dualist vision, all other peoples were “barbarians” with whom it was impossible to deal on equal terms; and their mission was to bring the benefits of civilization and peace to the rest of the world. But the Pax Romana was enforced pitilessly. 3 Rome’s fully professional army became the most efficient killing machine the world had ever seen. 4 Any resistance at all justified wholesale massacre. When they took a city, said the Greek historian Polybius, their policy was “to kill everyone they met and spare no one”—not even the animals. 5 After the Roman conquest of Britain, the Scottish leader Calgacus reported that the island had become a wasteland: “The uttermost parts of Britain are laid bare; there are no other tribes to come; nothing but sea and cliffs and more deadly Romans ... To plunder, butcher and ravage—these things they falsely name empire.” 6 Polybius understood that the purpose of this savagery was “to strike terror” in the subject nations. 7 It usually worked, but it took the Romans nearly two hundred years to tame the Jews of Palestine, who had ousted an imperial power before and believed they could do it again. After Alexander the Great had defeated the Persian Empire in 333 BCE, Judea had been absorbed into the Ptolemid and Seleucid Empires of his “successors” (diadochoi). Most of these rulers did not interfere in the personal lives of their subjects. But in 175 BCE the Seleucid emperor Antiochus IV attempted a drastic reform of the temple cult and banned Jewish dietary laws, circumcision, and Sabbath observance. The Hasmonean priestly family, led by Judas Maccabeus, had led a rebellion and managed not only to wrest Judea and Jerusalem from Seleucid control but even to establish a small empire by conquering Idumaea, Samaria, and Galilee.

• From Fields of Blood: Religion and the History of Violence (2014)

  Theirs was not a centralized empire; the emirs who commanded the districts were virtually autonomous and worked closely with the ulema, who gave these disparate military regimes ideological unity. To raise educational standards, they created the first madrassas, and Nizam al-Mulk established these schools throughout the empire, giving the ulema a power base and drawing the scattered provinces together. Emirs came and went, but the Shariah courts became a stable authority in each region. Moreover, Sufi mystics and the more charismatic ulema traveled the length and breadth of the Seljuk Empire, giving ordinary Muslims a strong sense of belonging to an international community. By the end of the eleventh century, however, the Seljuk Empire had also started to decline. It had succumbed to the usual problem of a military oligarchy, since the emirs began to fight one another for territory. They were so intent on these internal feuds that they neglected the frontier and were incapable of stopping the influx of pastoralists from the steppes who had begun to bring their herds into the fertile settled lands now ruled by their own people. Large groups of Turkish herdsmen moved steadily westward, taking over the choicest pasturage and driving out the local population. Eventually they arrived at the Byzantine frontier in the Armenian highlands. In 1071 the Seljuk chieftain Alp Arslan defeated the Byzantine army at Manzikert in Armenia, and as the Byzantines retreated, the nomadic Turks broke through the unguarded frontier and began to infiltrate Byzantine Anatolia. The beleaguered Byzantine emperor now appealed to the Christians of the West for help. 5 Jesus: Not of This World? J esus of Nazareth was born in the reign of the Roman emperor Caesar Augustus (r. 30 BCE—14 CE), when all the world was at peace. 1 Under Roman rule, a large group of nations, some of them former imperial powers, were able for a significant period to coexist without fighting one another for resources and territory—a remarkable achievement. 2 Romans made the three claims that characterize any successful imperial ideology: they had been specially blessed by the gods; in their dualist vision, all other peoples were “ barbarians” with whom it was impossible to deal on equal terms; and their mission was to bring the benefits of civilization and peace to the rest of the world. But the Pax Romana was enforced pitilessly. 3 Rome’s fully professional army became the most efficient killing machine the world had ever seen. 4 Any resistance at all justified wholesale massacre. When they took a city, said the Greek historian Polybius, their policy was “to kill everyone they met and spare no one”—not even the animals.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Dt 277+ 0 לת‎ Nu 13% + 7 t.;—great, 1. m magnitude and extent, e.g. sea Nu 34°, river Gn 15'8, wilderness Dt 1”, rain ד‎ K 18%, moun- tain Zc 4’, city Gnio”, house Je 52", altar Jos 22”, throne 2 Ch 9”, sea-monsters Gn 1”, fish Jon 2', eagle Ez 17%, terebinth 28 18%, sub- stance Gu 15", wealth Dn 11’, victory 1S 19°; 1819” ביר הַגָּרוּל‎ rd. 1739 ב'‎ ace. to G We Dr. 2. in number, e.g. nation Gn 12”, congregation Je 31% camp 1 )([ ד‎ 27%, army Ez 17", sacrifice 2K 10”, slaughter Dt 28° 18 4”. 3. in > intensity, fear Dt 4, weeping Is 38% power פח‎ Ex 32", joy Jon 4°, anger Dt 29”, indigna- tion Je 21% sin Gn 20°, iniquity Gn 4”, evil Gn 39°, trespass Ez 9’. 4. in sound, loud voice Gn 39", cry Ex 11°, shout Jos 6°. 5. in age, elder, eldest, son Gn 27', daughter Gn 29", brother Gn ro”, sister Ez % 6. in importance, a. things +953(7) TO) an im- portant thing or affair Ex 18” Dt 4” 1S 12" 2K 5% 8%; mn יום‎ Je 30’ Ho2? Jo2" 3¢ Zp 1" Mal 3”. b. of men, great,.distinguished, Moses Ex 11°, David 2 ₪ 5”, Job Jb 1°, Mordecai Est 0% kings Eco Je 27’; esp. of king of Assyr. pian ו המֶלְךּ‎ ere sao a ea SE Sarru rabbu, sarru dannu, e.g. 162 9% 1; הפּהן‎ הַגּרוּל‎ the h. p. Lv 21" + 20t.; bing (הָ)אִיש‎ 1S 257 Bog” 2 K 5}: npn} TWN 2 K 48; ora a great man 28 3° Mi 73; לא תַהְדּר פָנִי נָדוּל‎ thou shalt not honour (favour) the person of a great man (opp. 27) Ly 19” (H); (ה)גדולים;:‎ the great 28 P= 1Ch17° Nerr™ (vid. infr.) Pr18%25° Jes5° (2K 10" GL dyyxiorevovras, Klo ON) ; further לי‎ isa, 2 1 ָּל- :34 םס ד 6 (ְכּל-)גְדלִיו "סד‎ ְּדוּלִיה‎ Na3”. 0.107 God, himself 2 Ch 2* Ne 4° 8° y 86" 99? 135° 147° Is 12° Je 10°; הרול‎ OND) Dé ץ‎ ro!” Ne *ג‎ 9" y "דד‎ 95% Je 32% Dn o'; גדול מכל האלהים‎ Ex 18"; גדול ומהלל מאד‎ 1 Ch 16% W 48' '96* 145°; שי מלך גדול‎ 47° 95° Mali"; this works Dt 11° Ju 27 דד ץש‎ tglory ץש‎ 21° 138°, tname Jos 7° 1S 12” 1K 8% 2 ג()‎ 67 ¥ 76? 99% Je 10° 44% Ez 36% Mal ויד‎ mercy 1K 3° 2 Chi?’ ץ‎ 57" 86” 108°, goodness Ne 9”, compassion 15 7. in phrases ָּוּל+‎ DVT TY ct is yet high day (Fr. grand jour, Germ. hoch am Tage, the day is atits height) Gn 2070 +733 jOPD (or reverse) as well small as great Dt 1" 1 Ch 25° 26% 2Ch זר‎ m3 Ty) (לְמְתּטן‎ (or reverse) from small to great Gnig" 185° 307 2K 23? 25% 2Chri5® 34% Est 1° Je 6% 8" 31% 4218 44” Jon 3°. 8. cstr. DYDI3(7) ל‎ great of wings Ez17*", so of anger Pr 19" (Qr); usually 01 God, in power Na

• From H Is for Hawk (2014)

  But for all his demonstrations of bravado and skill, Mr White, Mr Terence Hanbury White, known to all as Tim after the chemists’ chain Timothy Whites, was terribly afraid. He was twenty-nine years old, had been a schoolmaster at Stowe for five years and a writer for seven, but he had been afraid as long as he could remember. ‘Because I am afraid of things, of being hurt, and death, I have to attempt them,’ he’d explained in a book of sporting essays, England Have My Bones, published the previous year. He had to be brave. From the schoolroom he’d race at top speed to the aerodrome, his heart tight in his mouth, afraid of stalling, afraid of the instructor’s contempt, afraid of getting into a spin from which he’d never recover, of burying himself in a wreck of crumpled wings and struts and earth. He rode with the Grafton over the muddy fields of Buckinghamshire in perpetual terror that he would fail to be brave, fail to ride well, fail to pass himself off as a gentleman, would incur the wrath of the Master of Foxhounds. And back in India, right at the beginning, where he remembered lizards and fireworks and candlelit darknesses and grown-ups in evening dress, he remembered also the terror of beatings, and arguments, and his mother’s hatred of his father, and his father’s hatred of her, and his drinking, and the endless, awful, violent war between them in which he was the pawn. His mother lavished attention on her dogs and her husband had them shot. She lavished attention on the boy and the boy was convinced he’d be next. ‘I am told,’ he wrote, ‘that my father and mother were to be found wrestling with a pistol, one on either side of my cot, each claiming that he or she was going to shoot the other and himself or herself, but in any case beginning with me.’ And then: ‘It was not a safe kind of childhood.’ He brings the end of the fountain pen to his lips and considers what he has written. I pounce upon a bird with cruel talons and desperate beak. It may have been hurting me a little, but it would have hurt much more if I had let go. I held it tight and powerless to harm me, calling for somebody else to help by holding its feet. It was an English bird.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  i ומלט:‎ vb. slip away (not in Qal) (N H מִילוּט‎ rescue; & pon (rare) = BH; Ar. bis is have scanty hair ; 1v. cast the oc without hair ; [slip away, escape fr. hand is a\2]);— Niph. P73 ms. 0292 Ju 3% +46 t.; 3 fs. MOD ש‎ 1245 with } cons. mDED. Je 43” ie mpl. נמלטו‎ 294° + 8t. Pf.; Impf. phi Amog'+ 13t.; 9) Ju3°+7t.; 1% אמִלְטָה‎ Gn 10%; 3 mpl. sob Mal 3” + D2 it. ה‎ Imv. הלט‎ Gn fo a antes + הַמַלְטִי‎ Ze 2; Inf. abs. pbin 18 27} (but rd. ODEN OX G We DrLohr HPS: > Th Kit Bu ins. ON bef. (הפ'"‎ ; estr.zd.,Gn 19" Est 4°; Pt. pdr 1 K 19"%;—1. slip away S83 אִמַכְטָה‎ “AST ALIN ד‎ 5 207? Let me slip away to see my brethren; slip through, or past (into the house) 28 4°(cf. Dr HPS and Pi. 1, Hiph. 2 ; > Klo * 30ND), ,לאט /א‎ after G €habor), 2. escape, Ju - ברח || [+1:0) ללוש ,(נוּס ||) 19% ₪ ז‎ , vy" 22% ) || 3), 307 1K 18* 207 (|| ,(נוּס‎ 2 K 10% Ts 20° (i) S33, D3), 49 5 16 465 43%? ((|D2), Ez ד‎ 731538 Am 9' Jo 3° 20 2" Mal 3” 124° Pea Jbi! 16-17-19 6, 1D of place whence 1 $238 20 572 | 1. give birth to a male child Is 667 (|| ny ef מלך 6. “8 = whither 1822'27": עד‎ cm os Gn 19% (J), Ju 3%; ©. ace. 2K igi Is 37%, Est i c. מן‎ of 8 fr. whom Ee ¥? 6. ב0 2 27% 18 מִיד‎ 167 Je 324 34° 38°* Durem ‘19 Je 41; avn 1K Toei 0 עַלנָפָש‎ foo one’s life Gn 19", 3. pass. be delivered yp 22) Pr 117) 28% Jb 22% Dn 12! (later usage Pi. 5 nbn Ez 93°; ּמְלַט-‎ Ec 9%; sf מִלטְנוּ‎ 2S 19%; Impf. pop Am 2"+8 t., sf שי ימלטהי‎ 4x?) םר‎ nebo yr, 6 + א 1 מַלֶטִי‎ 19; +4t.Imv.; Inf. abs. nb Is 46 . 39°; ד מְמַלָטות.‎ 8 19%; pl. OSD 28 19% 1. lay (eggs; i.e. let them slip out; of arrow snake) Is 34%. 2. let escape: *מלמו עצמתיו‎ 2K 23" and so they let his bones (the prophet’ escape (from the burning). 3. deliver, abs Is 464; c.acc. Is 46? Je39*%" y 417 Jb 22% 2 Ec 889%; ¢. 1%) Jb 65; 3 281% עשחִיתוּתֶם‎ 107; elsewh. YD3 nbn deliver, save, life 1§ 19? 2 S198 1K 1” Je 48° 51° Ez 33° Am oil wv 89% 1164; נפש‎ om. Am 27 ץ‎ 337 Jb 20% — (This form not in Hex., Ju., Ch., Is.1) Hiph Pye) 2 ms, ד ד הֶמָלִיט‎ > 3) oe ו הִמְלִימָה‎