What is a TWOT number

[WhiteWings]

At the bottom of many Strong defenitions I read:

Same Word by TWOT Number: ....

What exactly is a TWOT number

BTW if you keep following the Hebrew TWOT numbers you very often end at H1 God

[redhotmagma]

Theological Workbook of the Old Testament

[WhiteWings]

:thumbsup:

More info please. Can it be downloaded? Can it be linked to a Bible like Strong? Is it basicly the same as Strong or much better?

[micah7:9]

Now thats cool, at least it really means something. I dont believe that its meant to be like the lazy texters we have birthed today with letters instead of words, btw,omg, and so on. No offence, I personally think its laziness. Just venting some :laughing7:

[WhiteWings]

I think most of those lazy texters work for the ABC organisations that make ABCA's
What was your unit called mr.AWOL?
Sea Air Land or SEALS? Perhaps UDT? NCDU? Recon? AF? CDT? Maybe you used (A)SDVs

Nah, army dudes ain't lazy texters. ROTFL 

AAF Army Airfield
AAFES Army And Air Force Exchange Service
AAM Army Achievement Medal; Air-to-Air Missile (see ATAM); Automated Acquisition Module
AAR After-Action Review (formerly After-Action Report); Air-to-Air Receive; Air-to-Air Refueling; Aircraft Accident Report
ABN Airborne
AC Aircraft Commander; Active Component; Alternating Current; Aircraft; Aircraft Carrier; Air Conditioning; Air Controller; Aircrew; Armament Computer; Associate Contractor
ACU Army Combat Uniform; Assault Craft Unit; Annunciator Control Unit; Automatic Calling Unit; Administrative Control Unit
AIT Advanced Infantry Training; Advanced Individual Training (specialty Training Post-BCT); Aircraft Interface Tester; Automated Interactive Target; AUTODIN Interface Terminal; Automated Identification Technology
ALICE All-purpose Lightweight Individual Carrying Equipment
AMF Army Modular Force
AN Army/Navy; See JETDS
ANCOC Advanced Noncommissioned Officer Course
AO Accounts Office; Acquisition Objective; Action Officer; Aircraft Operator; Oiler (underway Replenishment); Administration Officer; Air Officer; Area Of Operations; Aviation Ordnance Person
AOC Air And Space Operations Center; Air Operations Center; Army Operations Center; Air/Oil Cooler; Approach On Course; Auxiliary Output Chips; Aviation Ordnance Chief; Area Of Concentration
AOO (AO) Area Of Operations; Aviation Ordnance Officer
AOR Area Of Responsibility; Allowance Overrides; Annual Operating Requirement; Area Of Operations; Replenishment Oiler (underway Replenishment)
APC Armored Personnel Carrier; Acquisition Professional Community; Accelerated Provision Concepts; Account Processing Code; Activity Process Codes; Agency Program Coordinator; Air Project Coordinator; Aerial Port Commander; Assign Pre-programmed Conference (l
APFT Army Physical Fitness Test
ARCAM Army Reserve Component Achievement Medal
ARCOM Army Commendation Medal
ARFORGEN Army Force Generation
ASAP As Soon As Possible (pronounced AY-sap)
ASCC Army Service Component Command
ASI Additional Skill Identifier
ASOC Air Support Operations Center
AST Area Support Team
ASW Anti-Submarine Warfare; Average Surface Wind
ATAM Air-To-Air Missile
AVF All-Volunteer Force
AWOL Absent Without Official Leave. Not At One's Place Of Duty
AWR Air Worthiness Release
B/N Bombardier/Navigator. The Observer On A US Air Force Fighter-bomber.
BAH Basic Allowance For Housing (formerly BAQ)
BAQ Basic Allowance For Quarters; Basic Aircraft Qualification
BCD Bad Conduct Discharge; Binary-Coded Decimal; Battlefield Coordination Detachment
BCT Basic Combat Training (familiarly Basic Training Or Basic)
BDU Battle-Dress Uniform; Bomb Dummy Units
BEQ Bachelor Enlisted Quarters
BLUF Bottom Line Up Front (i.e.
BNCOC Basic Noncommissioned Officer Course
BOG Beach Operations Group
BOQ Bachelor Officers' Quarters
BRM Basic Rifle Marksmanship
BSB Base Support Battalion
BWT Battlefield Weather Team
BX Base EXchange. Air Force Name For A PX (see Below.)
CAB Combat Aviation Brigade; Cabin; Centralized Accounting & Billing (Navy); Contract Adjustment Board; Cost Analysis Brief; Combat Action Badge
CAC Common Access Card; Community Activity Center
CAPE Corrective Action Through Physical Exercise
CASEVAC CASualty EVACuation
CAV Cavalry (Armored Cavalry Regiment); Cavalry Fighting Vehicle
CBR Chemical-Biological-Radiological (see NBC); Charger Battery Relay
CENTCOM United States Central Command (AFB MacDill
CIB Combat Infantryman Badge; Combined Information Bureau; Controlled Image Base
CIF Central Issue Facility
CO Commanding Officer (also Conscientious Objector); Certifying Officer; Change Order; Contracting Officer
COA Course Of Action
COB Close Of Business. The End Of The Day Or Duty Shift. MEANING: By The End Of The Duty Day. USAGE: Get That To Me By COB Today!!!; Contingency Operating Base. Example: Contingency Operating Base (COB) Speicher
CONUS CONtinental United States
CPX Command Post Exercise
CQ Charge Of Quarters. A Company-level Position Of Responsibility For Units Who House Troops In Their Areas. Given To A Mid-level Or Junior NCO Who Is Responsible For The Company's Barracks And Area During Off-duty Hours When The Company Commander And/or F
CTA Common Table Of Allowances
CTC Combat Training Center
CWO Chief Warrant Officer; Communications Watch Officer
CWST Combat Water Survival Test
CWT Combat Weather Team
DA Department Of The Army; Data Adapter Aerospace Drift; Data Administrator; Direct Action; Directorate For Administration (DIA); Decision Agent; Developing Agency; Design Agent; Development Activity; Disbursing Advisory Notice; Drift Angle
DCM Distinguished Conduct Medal; Data Channel Multi-plexer; Deputy Chief Of Mission; Data Communication Module
DCU Data Control Unit; Document Control Unit; Desert Camouflage Uniform (not Official)
DD Destroyer (Navy Ship); Defense Department (see Department Of Defense)
DFAC Dining Facilities Administration Center (i.e.
DFAS Defense Finance And Accounting System
DOD (DD) Department Of Defense (Defense Department
DPICM Dual-Purpose Improved Conventional Munitions (i.e.
DRU Direct Reporting Unit
DX Direct Exchange (of Damaged Equipment)
EFP Explosively-Formed Projectile
EIB Expert Infantryman's Badge
EMT Emergency Medical Technician; Emergency Medical Treatment; Elapsed Maintenance Time
EOD Explosive Ordnance Disposal
ETS Expiration Of Term Of Service (scheduled Date Of Separation From Active Duty); Electronic Time Keeping System; Emergency Temporary Standard; Engineering (and) Technical Services (Request); Engineering Time Standards; Estimating Tracking System; Estimated
EUCOM United States European Command (Stuttgart-Vaihingen
EXSUM Executive Summary
FARP Forward Arming And Refueling Point/Forward-Arming Replenishment Package
FEBA Forward Edge Of Battle Area
FLOT Forward Line Of Own Troops
FOA Field Operating Agency
FOB Forward Operating Base; Forward Operations Base
FORSCOM United States Army Forces Command (Ft. McPherson
FOUO For Official Use Only
FTX Field Training Exercise
FUBAR Fucked Up Beyond Any Repair
GCM Good Conduct Medal; General Court-Martial; Guidance Section
GFOQ General/Flag Officers' Quarters
GMC General Military Course
HAHO 'High-Altitude High-Opening Parachute Technique (type Of Parachute Jump
HALO High-Altitude Low-Opening Parachute Technique (type Of Parachute Jump
HANO High-Altitude No-Opening Parachute Technique (type Of Parachute Jump
HBCT Heavy Gade Combat Team
HE High-Explosive; Handling Equipment; Housing Expense; Heavy Equipment
HEMTT Heavy Extended-Mobility Tactical Truck
HMMWV High-Mobility Multi-purpose Wheeled Vehicle
HQ Headquarters
HVT High-Value Target
IAW In Accordance With
IBCT Infantry Brigade Combat Team
IDP Imminent Danger Pay
IED Improvised Explosive Device
IG Inspector General
IOBC Infantry Officer Basic Course
IRR Individual Ready Reserve
JETDS Joint Electronics Type Designation System (e.g. AN/PRC-xx)
KIA Killed In Action
LBV Load-Bearing Vest. Used For Carrying Ammunition
LMTV Light Medium Tactical Vehicle. Used To Transport Troops Or Supplies.
LZ Landing Zone
MEDCOM Army MEDical COMmand
MEDEVAC MEDical EVACuation To An Aid Station Or Field Hospital
METL Mission Essential Task List
MIA Missing In Action. Missing In A Battle Situation
MLRS Multiple-Launch Rocket System
MM Military Medal
MOAB Officially
MOB Short For MOBilization. Also
MOLLE MOdular Lightweight Load-carrying Equipment
MOPP Mission-Oriented Protective Postures. Established Procedures To Deal With The Effects Of CBR/NBC Weapons Use. Chemical Protective Suits Are Called MOPP Suits.
MOS Military Occupational Specialty. Formal Job Classification
MP Military Police
MRE Officially
NBC Nuclear-Biological-Chemical Weapons
NCO Non-Commissioned Officer. An Enlisted Person With Command Responsibility; Corporal To Command Sergeant Major˜; See Also Specialist.
O/A On Or About
O/O Order Of Operations
OCONUS Outside CONtinental United States
OCR Office (Officer) Of Co-Responsibility
OCS Officer Candidate School
OER Officer Evaluation Report
OLC Oak-Leaf Cluster (signifying Subsequent Awards)
OPFOR OPosing FORce/s
OPORD Operations Order
OPR Office (Officer) Of Primary Responsibility
OPSEC Operational Security
OPTEMPO Operational Tempo. The Pace Of An Operation Or Operations; Includes All Of The Activities The Unit Is Conducting; Can Be A Single Activity Or Series Of Operations.
OSD Office Of The Secretary Of Defense. Also
OSUT One-Station Unit Training. Combination Of BCT And AIT
PCI Pre-combat Inspection; An Inspection Of Equipment Before A Mission
PCS Permanent Change Of Station. Reassignment To A Different Duty Station.
PERSCOM PERSonnel COMmand
PERSTEMPO Personnel Tempo. Refers To The Unit Workload Level And Number Of Deployed Days Per Year.
PIR Parachute Infantry Regiment
PLDC Primary Leadership Development Course
PLF Parachute Landing Fall
PMCS Preventive Maintenance Checks And Services
POC Point Of Contact
POG Psychological Operations Group
POM Program Objective Memorandum
POV Privately-Owned Vehicle. A Soldier's Personal Automobile.
POW Privately-Owned Weapon. A Soldier's Personal Weapon.
PT Physical Training. Used In The Plural (PTs)
PW Prisoner Of War
PX Post EXchange. A Multi-purpose Store Which Usually Includes A Barber Shop And A Convenience Store.
QRF Quick Reaction Force
RADC Regional Air Defense Commander
RFI Rapid Fielding Initiative
RIO Radar Intercept Officer
ROE Rules Of Engagement
ROTC Reserve Officer Training Corps
RPG Rocket-Propelled Grenade
SATCOM Satellite Communications
SBCT Stryker Brigade Combat Team
SBF Support By Fire
SDO Staff Duty Officer. Same Duty As CQ (see Above) But Done By A Senior NCO At Battalion-level Or Above.
SF Special Forces
SFODA Special Forces Operational Detachment (Alpha)
SFQC Special Forces Qualification Course
SITREP SITuational REPort
SME Subject Matter Expert
SOCOM Special Operations COMmand. This Is The Military Organization That Oversees The Activities Of Such Elite Units As The US Navy SEALs And US Army Delta Force
SOL Solenoid
SOP Standing Operating Procedure
SPTT Security Policy Translation Table
SRS Strategic Readiness System. An Integrated Strategic Management And Measurement System That Was Developed By The Army G-3 At The Direction Of The Chief Of Staff Of The Army (CSA).
SSC Supply Service Center. Located In All Major DoD Buildings
STRAC STRategic Army Corps; STRAC Units Were Those Designated To Be On High Alert To Move Anywhere In 72 Hours Or Less; As Slang
STX Situational Training Exercise
TACSOP TACtical Standard Operation Procedure. The ?game-plan? That Units Follow When Conducting Tactical Operations. Similar To Sports Team And ?secret? Plays
TC Tank Commander
TDY Temporary Duty/Temporary Divorce For A Year
TF Task Force
TOA Transfer Of Authority
TOC Tactical Operations Center
TRADOC US Army TRAining And DOCtrine Command
TRM Training Resource Model
UA Unit Of Action
USAREUR US Army Europe (HQ: Heidelberg)
UXO UneXploded Ordnance
V/R Very Respectfully. The Standard Closure Line On Official Mail/e-mail.
VBIED Vehicle-Borne Improvised Explosive Device
VDM- VISUALLY-DISTINGUISHING MARK N/A
WILCO Will Comply
WO Warning Order
WP White Phosphorus
WSO Weapon Systems Officer
XO Executive Officer. Officer Second-in-command To The CO.
ZI Zone Of Interior

[redhotmagma]

http://www.olivetree.com/store/product.php?productid=16753

[micah7:9]

Without you WW I just dont know how I have made it this far in my growth :HeartThrob: you have given meaning to well...you have given meaning. :laughing7:

[WhiteWings]

Theological Workbook of the Old Testament

I knew it had something to do with the Bible... :laughing7:
I even Googled for it but... no light.

Found  versions for the best free Bible proggy.


TWOT: http://www.theword.net/index.php?purchase-item&pid=39&l=english

25  אדם ('dm) I. Assumed root of the following.

25a  אָדָם ('ādām) man, mankind, Adam.

25b  אֲדָמָה ('ădāmâ) ground, land.

'ādām. Man, mankind; also human (adj.), someone (indef.); Adam (the first man). The ASV and RSV translate the same with notable exceptions. In Job 31:33 the RSV obscures the reference to Adam. Although the etymology of 'ādām cannot be explained with certainty (cf. TDOT. I, p. 78). the word probably relates to the original ruddiness of man's complexion (cf. F. Maas, 'ādām TDOT, I, pp. 78–79). This word for man has to do with man as being in God's image, the crown of creation. It should be distinguished from 'ı̂sh (man as opposite of woman, or as man distinguished in his manliness), 'ĕnôsh (man as weak and vulnerable), geber (man as mighty and noble), and mĕtı̂m. Ugaritic 'adm normally means "people," and is parallel to l'im, or is used in the appellation 'ab 'adm, "father of mankind." 'ādām occurs exclusively in the singular absolute, 562 times.

'ādām also refers to generic man as the image of God and the crown of creation or is a personal name. Hence in Gen 1–3 it is the word usually used for man. (In later passages of Scripture it is difficult to distinguish in meaning from 'ı̂sh.) Here, man is distinct from the rest of creation in that: he was created by special and solemn divine counsel (Gen 1:26); his creation was an immediate act of God; he was created after the divine type; he was created with two distinct elements (Gen 2:7); he was placed in an exalted position (Gen 1:28); he was intended for a still higher (in the sense of a permanent and fulfilled) position. Hence, man (as 'ādām) was the crown of creation. Genesis 1 sets forth 'ādām as the goal and vice-regent of creation, while Gen 2 shows how the creation was formed as the scene of man's activity, i.e. it was formed around 'ādām. In the first three chapters of Gen there is a wordplay on man, mankind, and the first man "Adam." 'ādām connotes man in the image of God as to: soul or spirit (indicating man's essential simplicity, spirituality, invisibility, immortality), physical powers or faculties (the intellect and will with their functions), intellectual and moral integrity (true knowledge, righteousness, and holiness), body (as a fit organ of the soul sharing its immortality, and as the means through which man exercises his dominion), and dominion over the lower creation.

The image of God in man has been much discussed. Engnell, Wildberger, and von Rad refer it to man's dominion over the non-human world. Humbert and Koehler contend that it indicates man's external form, which seems inappropriate in view of the repeated assertion of God's spirituality. Brunner, Kierkegaard, and Berkhouwer think it refers to man's exceptional relationship with God. F. Horst declares that man is a creature who "hears the word of God, speaks to God in prayer and obeys him in service" (TDOT, I, p. 85). In contrast to these somewhat neo-orthodox approachesthe image of God in the narrow sense refers to man as a rational-moral creature (cf. Deut 4:10–12). Significantly God's first words to man are both a command and a prohibition (Gen 2:16–17); man alone is responsible for his decision, man alone determines his destiny by volitional choice, and only man is judged as righteous or sinful by God's law. An older biblical theology holds that the "divine likeness is rather to be referred to the whole dignity of man in virtue of which human nature is sharply distinguished from that of the beasts; man as a free being is set over nature, and designed to hold communion with God, and to be his representative on earth" (G. F. Oehler, Old Testament Theology). Payne remarks that "the terms 'image' and 'likeness' ... are used interchangeably. ...The image thus connotes 'freedom' and 'blessedness', as it reflects within man the cosmic, ethical and beneficent sovereignty of the Testator himself. ...The divine image thus implies all the various aspects of God's reflected glory and honor. ...It may be defined, in summary, as the totality of man's higher powers that distinguish him from brute creation" (PTOT, p. '227). The apocryphal book of Ecclesiasticus says of the creation of man: he "made them according to his image, and put the fear of man upon all flesh, and gave him dominion over beasts and fowls. Counsel and a tongue, and eyes, ears, and a heart, gave he them to understand. Withal he filled them with the knowledge of understanding, and showed them good and evil ... and they shall praise his holy name, that they may search out his marvellous works" (Eccles 17:3-9).

Even after the fall 'ādām is used of man! The image of God is still the central distinction. Hence, murder is an attack on the image of God (Gen 9:6). However, the fall lowered man's position before God (Gen 6:5–6; 8:21), ruptured his communion with God, and brought the curse of death on him so that he did not fulfill his intended exaltation. That part of the divine image consisting of true knowledge, righteousness, and holiness was destroyed. Only in and by Christ, the new Adam (Rom 5:12–21), can the original divine promise be realized.

'ădāmâ. Ground, land, earth. The ASV and RSV reflect the difficulties in deciding which of the English words to use in translation. Originally this word signified the red arable soil. From this it came to denote any cultivated, plantable ground and/or landed property. At times it approaches the meaning "home country" (see especially Jon 4:2), but probably not in a political sense (however, Isa 14:2; 19:17, and especially Ezekiel's almost exclusive "land of Israel," et al.). One should compare and distinguish 'ereṣ "earth, land," and 'āpār, "dry earth, dust." Also, contrast ḥelqâ "portion, field," yabbāshâ "dry land, dry ground," and śādeh "field, land, open country." 'ădāmâ occurs 224 times.

The Bible makes much of the relationship between man ('ādām) and the ground ('ădāmâ). That this might be vivid in the mind of the reader we will transliterate the words in the following discussion. Initially, God made 'ādām out of the 'ădāmâ to till the 'ădāmâ (Gen 3:23, to bring forth life?). The 'ădāmâ was God's possession and under his care (Gen 2:6). Thus, the first 'ādām (the man, Adam) and his family were to act as God's servants by obeying him in maintaining the divinely created and intended relationships vertically and horizontally. As long as this condition was sustained God caused the 'ădāmâ to give its fruitfulness (blessing) to 'ādām.

Then came sin. The unit 'ādām (Adam and Eve; see also Rom 5:12) violated the created structure. The 'ădāmâ, henceforth, brought forth thorns and thistles rather than freely giving fruit (Gen 3:17). Since 'ādām had disrupted the paradisiacal life-producing state, he was driven off the paradisiacal 'ădāmâ and sentenced to return to the 'ădāmâ (Gen 3:19). He was driven to it rather than it being given to him. He was to go down rather than up. His life moved in and toward death rather than in and toward life. However, the gracious Creator did not completely destroy 'ādām. He promised to bring forth from 'ādām a lifegiver (Gen 3:15). As a token of that promise the Creator caused the 'ădāmâ to give of its fruit (blessing) to 'ādām (note the curse on Cain, Gen 4:12,14, whereby the 'ădāmâ was no longer to give its strength to him). Because of disobedience 'ādām received a curse from the 'ădāmâ rather than life. Thus, we see that 'ādām/'ădāmâare deeply involved in the pattern creation-fall-redemption.

This pattern is repeated throughout the ot. After the flood God said he would never again curse the 'ădāmâ because of 'ādām(Gen 8:21). He made a new covenant (creation) with Noah (Gen 9:1–17) who became the father of 'ādām (since only Noah and his immediate family were in the ark, Gen 7:7). Noah became a tiller of the 'ădāmâ (Gen 9:20), and God blessed his efforts. However, Noah sinned. In Abraham the promise (redemption) given by God through Noah to Shem emerges in the form of Paradise regained, i.e. the promised land ('ădāmâ Gen 28:14–15).

In the Mosaic legislation God gives the 'ădāmâ or takes it away according to the obedience of his people (Lev 20:24). Its fruitfulness depends upon their obedience (Deut 11:17). Solomon repeats this creation-fall-redemption pattern around 'ādām/'ădāmâ (I Kgs 8:34, 40). This cycle governs the history of Israel (I Kgs 13:34; 14:15; II Kgs 21:8; 25:21). Nehemiah recognizes the same theological pattern (Neh 10:37 [H 38]).

In the eschaton God will change the inner constitution of 'ādām (fully restore the divine image) so as to eliminate the possibility of a fall and assure eternal possession of the 'ădāmâ which yields its fruit freely (Ezk 36:25–30; cf. Jer 31:33–34; II Cor 5:17; Heb 8:8–12)—the return to the garden of Eden (Ezk 36:35).

Bibliography: Asselin, David Tobin, "The Notion of Dominion in Genesis 1–3," CBQ 16:277–94. Bloom, Alfred, "Human Rights in Israel's Thought," Interp 8:422–32. DeFraine, J., "Individue et Societe dans la Religion de I'Ancien Testament," Bib 33:324–55, 445–75. Koehler, Ludwig, Hebrew Man, Abingdon, 1957. May, Herbert G., "Individual Responsibility and Retribution," HUCA 32:107–20. Oehler, G. F., Old Testament Theology, Funk & Wagnall, 1883, pp. 146-47. Payne, J. Barton, Theology of the Older Testament, pp. 221–31. Porter, J. R., "The Legal Aspects of the Concept of 'Corporate Personality' in the Old Testament," VT 15:361–80. Richardson, TWB, pp. 14–15. Thomas, D. W., ed., Archaeology and Old Testament Study, Oxford:Clarendon, 1967. Wright, J. Stafford, Man in the Process of' Time, Eerdmans, 1956. TDOT, I, pp. 75–87, 88–98. THAT, I, pp. 41–56, 57–59.

L.J.C.
.....................
2074  קָרַע (qāra') tear, tear in pieces. 

Derivative

2074a  קֻרַע (qūra') rag (e.g. I Kgs 11:30; Prov 24:21).

qāra' has to do with rending cloth or a similar substance (except Jer 4:30; 22:14). It occurs sixty-three times. Distinguish it from bāqa' "split, cleave"—of making a channel through hard objects, gāzal "tear away from," pānaq "break in two," ṭārap "rend flesh," ṣāraṭ "skin something," shābar "break in pieces," and cf. pāram "tear," the synonym. Cf. Aramaic qrq (W. Donner and H. Rollig, KAI, II, p. 42), tear, slander (?) (Ps 35:15, "slander," Rsv).

qāra' may be used with a literal meaning of cloth (Lev 13:56, I Sam 15:27), or figuratively of tearing a kingdom from a royal line (I Sam 15:28, et al.). Most frequently it refers to an act of heartfelt and grievous affliction (tearing one's upper and under garment in front of the breast baring the sorrow of the heart; (cf. KD, Lev 10:6). This occurred at the first news of a death (Gen 37:29) or other tragedy (Num 14:6; Josh 7:6). "Rending" of one's clothes could be accompanied by putting on sackcloth (saq, q.v.; Gen 37:34), putting dirt or ashes on the head (I Sam 4:12), removing the shoes (II Sam 15:30), and putting the hands on the head (II Sam 13:19). On two occasions when the king of Israel confessed his impotence to heal or to provide food by tearing his garments, Elisha proved that the Lord, whom the people had forsaken, was indeed the true king of Israel by healing Naaman and by giving food (II Kgs 5:7ff.; 6:30ff.). (Cf. R. deVaux, AI, p. 59). Israel was forbidden to imitate the Canaanite (cf. qāraḥ) mourning ritual of shaving the beard and head (Lev 21:5; Deut 14:1). So such practices when continued indicated the lack of instruction even among the godly in Jeremiah's day (Jer 41:5). Ezra (9:5) did not shave, but plucked his hair indicating violent wrath and moral indignation (KD). God will cause his rebellious people to mourn—he will rend their chests (Hos 13:8). Also, he tells his people to repent and rend their hearts rather than their garments (Joel 2:13).

Bibliography: DeWard, Eileen F., "Mourning Customs in I, II Samuel," JJS 23:1–27; 145–66.

L.J.C.

[WhiteWings]

TWNT: http://www.theword.net/index.php?purchase-item&pid=33&l=english

agapáō/αγαπάω [to love],

agápē/αγάπη [love],

agapētós/αγαπητός [beloved]





A. Love in the OT.

1. In the OT the main Hebrew root for love ('hb) can refer to both persons and things in a religious as well as a secular sense. Another fairly common root is rḥm, but since this carries the sense of mercy, eleeín is more usual for it. Love in the OT is a spontaneous feeling which impels to self-giving, to grasping that which causes it, or to pleasurable activity. It involves the inner person. Since it has a sexual basis, it is directed supremely to persons; love for things or acts has a metaphorical aspect. God's love is correlative to his personal nature, and love for God is love first for his person and only then for his word or law. Yet even in the extended sense love has an element of fervor or passion except in the case of lesser objects. In the secular sphere love is for husband or wife, parents or children, friends, masters, servants, and social groups. This use is more common than the religious use and may thus be taken as the basis of interpretation.

2. The Secular and Immanent Conception.

a. Here sexual love comes first and brings the element of impulsion to light. Sexuality can be given a heavy stress, as in Ezekiel (and cf. Hosea and Jeremiah). It is a given factor and contributes to the ennobling of life, as shown by its glorification in poetry (cf. Song of Songs 8:5). Both this love and its opposite can have brutal force, as in the story of Amnon and Tamar, or the saying of Samson's bride in Judg. 14:16. The law takes note of these erotic symptoms (Dt. 21:15ff. etc.).

b. Love in other relationships (e.g., parents and children) takes a different form, but the Hebrews must have felt some kinship, since they used the same term. Perhaps the link lies in love's spontaneous and irrational character, as in the case of Jonathan and David (1 Sam. 18:1, 3; 20:17). David himself expresses something of this in his lament in 2 Sam. 1:26. He is as closely related to Jonathan as to his own soul (1 Sam. 20:17).

c. The same intensity is not always present with more distant relatives and friends, but under the protection of theonomic law love is still the inalienable human element and the norm of social dealings. Relationships need legal definition, but a demand like Lev. 19:18 transcends all law, for it involves an attitude and not mere acts (cf. its opposite in Lev. 19:17). The final concern of the injunction is to foster neighborly feeling as the true basis of legal relations. Purely legal statutes will be only half measures unless informed and empowered by the paradoxical law of love. To interpret love here as mere favoring will not do, for it extends to the resident alien too (Lev. 19:34). This rules out narrow particularism; the neighbor is anyone in the immediate vicinity. Ultimately this means love even for those who from a human standpoint might seem to be enemies, for if Dt. 22:1-4 imposes a duty to help fellow nationals, Ex. 23:4-5 specifically applies this obligation to those who might be hostile. Since the neighbor can thus be foe as well as friend, the human person is set above the legal person as the object of love and consequently as the object of legal action. Joseph offers an example of the love which in obedience to God embraces even those who wrong us (Gen. 50:19). In the OT, of course, there are limits to this love of enemies. Ps. 109 and Prov. 14:20 illustrate this, as does the general attitude to hostile nations. Nevertheless, the nobility of the divinely imposed ethical requirement remains.

3. The Religious Conception.

a. In the light of secular usage, love obviously will have high theological value in the religious realm. The concept of the covenant limits its development, for if the covenant itself is a juridical expression of God's love, its relationship to love is only tacitly recognized. Love runs both ways, embracing both our love for God and God's love for us, but only Deuteronomy seems to link the two (7:9; 10:14ff.).

b. Our love for God is accepted without any attempt at closer definition. It is sometimes connected with fear (Dt. 10:12), but more often it involves delight and striving, a seeking of God for himself (cf. Abraham). Those who love God trust in him and find salvation and assurance. Hence they keep his commandments (Dt. 5:10), serve him (Dt. 10:12), and walk in his ways (Dt. 10:12; 11:22). Yet love itself is no mere externality. It is deeply inward and God-given, a circumcising of the heart (Jer. 31:33). It is certainly made the object of a command (cf. Dt. 6:5), but the law that results transcends law, though those who take it legally might not see this. The aim of the command is to make the most positive force in religion fruitful for covenant faithfulness. In the long run, however, everything depends on the free impulsion of love itself.

c. God's love for us is primarily national rather than individual. Within the nation, however, God loves certain groups such as the pure in heart, the poor, and even resident aliens (Dt. 10:18). God loves us as a father loves his son (Prov. 3:12), but didactic views of the parent-child relation, at least in this context, prevented the development of any deep sense of divine fatherhood.

d. Hosea gives very strong expression to God's love for his people. Official religion has disintegrated, but God's unfathomable love remains, illustrated by Hosea's nonsensical marriage. God's love is thus shown to be the enduring basis of the covenant. This love takes precedence over our love for God, for even when the latter fades (Hos. 6:4), the former does not let go (11:8-9). The threat "I will love them no more" (9:15) would amount, then, almost to God's ceasing to be God; in this light ch. 14 (cf. vv. 4-5) is the appropriate conclusion to Hosea. God is similarly torn between holiness and love in Jeremiah. He hates the rebellion of his people, but he loves Israel with "an everlasting love," and this underlies his faithfulness (Jer. 31:3). In Isaiah God has left Israel for a moment in wrath, but again, although a mother may forget her child, God will never forget or abandon Zion his bride (Is. 49:15). Deuteronomy applies all this pedagogically. God's gracious love is the reason for Israel's election (Dt. 7:7). He has confirmed it by a legal guarantee (7:8), and Israel may thus count on it, but the covenant imposes a demand for faithfulness on Israel's part, so that love can be related to the blessing which is the reward of obedience (Dt. 7:13) in what is close to a contractual sense. Yet the initiative of God's love is strongly stated (Dt. 10: 14ff.), and inner circumcision, not just external performance, is necessary for a proper response to it (Dt. 10:16). The legal implications of God's love are expressly worked out in Malachi relative to the particular problems of that later time (cf. Mal. 1:2).

e. God's love for other nations does not find direct expression in the OT. The presentation certainly bears a tendency toward universality, and this comes out clearly in some messianic passages, e.g., Is. 42:5. In context, however, Dt. 33:3 ("all those consecrated to him") does not have a universal sense, while Mal. 2:10 refers to God's creative work rather than his fatherly love. Even messianic universalism is too little developed to affect the main emphasis of God's love in the OT, namely, God's specific love for his people Israel.

[G. Quell, I, 21-35]

B. The Words for Love in Prebiblical Greek.

l. erán. This is the passionate love that desires the other for itself. The god Eros compels all but is compelled by none. In Plato érōs symbolizes fulfilment, in Plotinus desire for union with the one. What is sought in érōs is intoxication or ecstasy. Reflection is good, but ecstatic frenzy, while sometimes viewed with horror, is greater. érōs masters us and confers supreme bliss thereby. Religion seeks the climax of experience in transmuted eroticism (cf. the fertility cults). But érōs can transcend the sensory world. In Plato it issues in creative inspiration. In Aristotle it has (or is) a cosmic function as the force of attraction that maintains orderly movement. In Plotinus it is an impulsion beyond the senses toward the point of coincidence. Even in these forms, however, the original idea is that of erotic intoxication.

2. phileín. This signifies solicitous love, e.g., of the gods, or of friends. It embraces all humanity and entails obligation.

3. agapán. This term has neither the magic of erán nor the warmth of phileín. It has first the weak sense "to be satisfied," "to receive," "to greet," "to honor," or, more inwardly, "to seek after." It can carry an element of sympathy, but also denotes "to prefer," especially with reference to the gods. Here is a love that makes distinctions, choosing its objects freely. Hence it is especially the love of a higher for a lower. It is active, not self-seeking love. Yet in the Greek writers the word is colorless. It is often used as a variation for erán or phileín and commands no special discussion. The noun agápē occurs very seldom.

C. Love in Judaism.

1. The Background. The normative Hebrew term 'hb (see A.) covers all three Greek words. But it lacks the element of religious eroticism and denotes a particular, not a universal love. OT love is a jealous love (cf. Song of Songs 8:6). Thus Jacob's love focuses on Rachel and Joseph (Gen. 29; 37:3). Similarly, God loves Israel, but jealously insists on love and loyalty in return. Again, love of neighbor is not cosmopolitan. It does not embrace millions but is love within the nation. The LXX uses agapán almost exclusively for the Hebrew term. This word was best adapted to express what was meant, and received a rich new content from the association.

2. Hellenistic Judaism.

a. The OT influence intermingled here with Greek and Near Eastern thought and language. God loves his creation, his people, and those who are righteous, obedient, and merciful. Love is supremely a relationship of faithfulness (as displayed by martyrs). God is the source of love. Love of God includes love of wisdom (Sir. 4:12). In love we turn to true being, overcome fear, and attain to true life (Philo On the Migration of Abraham 169).

b. Love of neighbor derives from God and leads to life (unlike hatred, which is of the devil and leads to death). In Philo a more general philanthropy is read into the OT; love extends finally to all creation (On Virtues 51ff.). But the movement is still concentric from the compatriot outward by way of the resident alien and proselyte. érōs is unfavorably contrasted with agápē (Sibylline Oracles 3.171).

3. Rabbinic Judaism.

a. Here love is still primarily volitional and religious. It pinpoints the relation between God and humanity, especially Israel. God loves his people with fidelity and mercy. The gift of the law proves this. God's love imposes the obligation of reciprocal love and the related obedience and loyalty. Suffering in particular manifests the mutual love of God and his people. In it God is loved for his own sake. The main stress, however, falls on God's own love. Concealed during suffering, in which it is truly as strong as death, it will finally be gloriously manifest. No one can pluck Israel away from it.

b. Love of neighbor comes to expression in works of mercy. The neighbor is the fellow citizen or proselyte, whether friend or foe. Some, like Hillel, included foreigners, discerning love's missionary force, but others contested this (except for resident aliens). With law and the service of God, love is a foundation of the world. It is the sum of the law as formulated in the negative statement of the Golden Rule (Hillel). Yet it is more than a discharge of duties. It is the power behind all acts of love, and hence it cannot be enforced by legislation.

c. For the rabbis love is the basic principle of the threefold relationship of God, the I, and the Thou. It must determine all dealings within this relationship, or the relationship is broken. As God acts with love, so must we, and by the same token, as we act with love, so will God. A basis is perceived here for assurance of the divine mercy, though not at the expense of the divine righteousness.

D. Jesus.

1. The New Demand.

a. In his demand for love Jesus took up previous sayings: Love God; love neighbor; do unto others as you would have them do unto you. But he did so in a startlingly exclusive and unconditional way. Love of God means total commitment and total trust (Mt. 5:29-30; 6:24ff.). In particular, it involves a renunciation of mammon and of vainglory (Mt. 6:24b, 30ff.). It also calls for resistance to persecution, which is a fiery test of the loyalty of love (Mt. 10:17ff.; 5:10ff.).

b. Love of neighbor accompanies love of God (Mt. 22:39). This is no abstract love of humanity. Nevertheless, it transcends any restriction to compatriots; the neighbor is simply the person in need (Lk. 10:29-30), or rather, the neighbor is the person close at hand who acts in neighborly fashion to the one in need. This action derives from a response of the heart and consists of doing in all sobriety what the occasion requires.

c. Love of neighbor definitely includes love of enemies (Mt. 5:43-44). This love is the demand of a new age pointing to grace and applying to "hearers." It is the love of God's new people which they show not merely to one another but even to those of the present age who persecute them. It is thus totally sacrificial. The martyr becomes an intercessor for the hostile world that imposes martyrdom. Jesus makes this demand with full realism but also with full seriousness.

2. The New Situation.

a. The demand of Jesus is self-evident because he creates a new situation. He proclaims God's mercy as a new event that changes everything. The forgiveness of sins that he brings releases a new and overflowing love (Lk. 7:47) which fills and directs all life and action. God's new relationship to us puts us in a new relationship to him and to one another (cf. Lk. 6:36ff.). This is a relationship of mercy and reconciliation. (In the Synoptics Jesus usually speaks about God's forgiveness or mercy and rarely employs either nouns or verbs for love in relation to God.)

b. In regard to us, God's love is a pardoning love. In regard to Jesus, however, it is the preferential love of election and calling. Jesus is the beloved Son (Mt. 12:5) whose death is an exercise of judgment and the establishment of a new order (12:8ff.). Jesus founds the new community into which we enter through relationship with him. Hence love for others is love for him (Mt. 25:31ff.), and he can call for radical commitment to himself (Mt. 10:37ff.). The Son brings remission, calls for an unconditional decision for God, and thus creates a new people who will tread the way of self-sacrificing love that he himself took. A point of interest is that Mark calls Jesus the beloved Son at the beginning of both his ministry (1:11) and his passion (9:7).

E. The Apostolic Period.

1. Paul.

a. Paul sees the new situation clearly. Thus his argument in Rom. 1ff. climaxes in a hymn which moves on from our love for God to Christ's love for us and then to the assurance of God's love in Christ (8:28, 31ff.). He makes three main points: (1) God sent his Son even to the cross in love; (2) God calls his elect in love; (3) God sheds his love abroad in their hearts. God's eternal love is indistinguishable from Christ's love (Rom. 5:8; 8:37), in which it becomes a world-changing event. This love implies election, which includes both pretemporal ordination and temporal calling. The elect community is in fellowship with God, and he endows it with the active and compelling power of love (Rom. 5:5) in fulfilment of his own primary purpose of love.

b. A new humanity is the goal of God's loving action, and he uses acts of human love to attain this end. God is the source of these acts (cf. 1 Cor. 8:3). He awakens the faith which comes into action in love (Gal. 5:6). He pours forth the Spirit who frees us for loving activity (Gal. 5:22). For Paul this new love is supremely brotherly and sisterly love (Gal. 6:10) in a fellowship that is based on Christ's mercy and Christ's death. Love builds up (1 Cor. 8:1); it builds the work of the future. In it the power of the new age breaks into the present form of the world. This is why it is always central when linked with faith and hope (cf. 1 Th. 1:3; Col. 1:4-5). Love is the greatest of the three because it alone stretches into the future aeon (1 Cor. 13:13).

2. James. James shows in practical fashion what it means that faith works by love, e.g., not despising the poor (2:14), or not withholding rights (5:1ff.). Love is the law of the new kingdom (2:8), demanded and made possible by faith. It holds fast to God in trial and is strong in perseverance (1:2ff.).

3. John. John stresses the love of the Father for the Son (Jn. 3:35). The love of God reaches us through him (Jn. 17:23ff.). The death of the Son crowns and releases it. This is a condescending love, yet it achieves victory in moral action. Our own love is here again supremely a love of the brethren. Love of God is the final reality for the fellowship, and abiding in this love is the law of its life (Jn. 15:9-10). The one law of love is constantly repeated in the Epistles of John with no particular specifications except that it be in deed and not in word only (1 Jn. 3:18). In Revelation the main demand is for a love for God that will not be overthrown by persecution (cf. 2:4; 12:11).

F. The Post-Apostolic Period. Early formulas are handed down here with some infusion of new ideals. 1 Clem. 49-50 demonstrates an ongoing awareness of the supremacy of love and its practical significance for the community and the world. Agápē and agapán have become stock terms for God's work and for Christian piety, sometimes as asceticism, more commonly as community love. In a world perishing through érōs, and vainly trying to transcend itself by sublimations of érōs, the church, being itself totally dependent on the merciful love of God, practices a love that does not desire but gives.

[E. Stauffer, I, 35-55]

→ philéō

[WhiteWings]

Continued.....


agathós/αγαθός [good],

agathoergéō/αγαθοεργέω [to do good],

agathopoiéō/αγαθοποιέω [to do good],

agathopiós/αγαθοπιός [doer of good],

agathopoiía/αγαθοποιία [doing good],

agathōsýnē/αγαθωσύνη [goodness],

philágathos/φιλάγαθος [lover of goodness],

aphilágathos/αφιλάγαθος [despiser of the good]





agathós. As both adjective and noun, agathós denotes excellence (Plato Cratylus 412c). As an adjective it is given specific content by the word it qualifies, e.g., status or quality (cf. Mt. 25:21; 7:17). As a noun it can mean "the good" or "goods," whether material or spiritual.

A. In Greek Philosophy. The good is what gives meaning, e.g., what is pleasant (Sophists), the central idea (Plato), or such things as reason, virtue, the golden mean, and the necessary (Aristotle). People become good through instruction in the good (Plato Gorgias 470c).

B. In Hellenism. Being less humanistic, Hellenism gave agathós a religious flavor. "The good" is salvation, while "good" is "pleasing to God" in our case and "kind" in God's. In the Hermetic writings God alone is truly good; we humans become good by mortification of material things and by divinization. In Philo the divinity who is the supreme good is the personal God (Allegorical Interpretation of Laws 1.47). Piety, faith, and wisdom are goods whereby, with God's help, we may know and serve God (On the Special Laws 4.147; On Abraham 268; Who Is the Heir? 98).

C. In the OT and Judaism. The approach here is religious, as in Hellenism, but the self-revelation of the personal God is now determinative. "God is good" is the basic confession (cf. 1 Chr. 16:34). This God does "good" (cf. Ex. 18:9) in his work in history, which aims at final salvation and gives direction for life through the law. "Good" has already been done but is also awaited (Jer. 32:39, 42). Meanwhile we are shown what is "good" by the revelation of God's will in the law. Those who do good are good, but whether this is possible without God's help is debatable (Josephus The Jewish War 2.163ff.). Qoheleth thinks not (7:20). The rabbis see a struggle between good and evil impulses, works of love being the true good works.

D. In the NT.

a. The basic approach is again religious. Only God is truly good (Mt. 19:17). His goodness is the "kindness" which through Christ confers the "good things" of salvation (Heb. 9:11). Apostles are thus preachers of "good news" (Rom. 10:15; cf. Is. 52:7). Rightly, Matthew sees that God's exclusive goodness does not rule out Christ's sinlessness (Mt. 19:17 and par.).

b. Nothing in this world deserves to be called good (Rom. 7:18-19). The law is good, but even through the law sin works death (7:12-13). Distinctions can be made between good and bad people (Mt. 5:45), or speaking good and being evil (Mt. 12:34). Government can also be called a servant for good (Rom. 13:4). Yet these distinctions are only relative before God.

c. Salvation in Christ introduces a new possibility of knowing and doing the good (Rom. 12:2; Eph. 2:10; Col. 1:10). Christians must actualize this possibility (1 Th. 5:15). Its supreme content is love, which is the purpose of the law and the meaning of the Christian life. Grasping this new possibility gives a "good conscience" (Acts 23:1; 1 Tim. 1:5, 19). Yet the good of salvation is still the determinative goal (Rom. 8:28). The "good work" that God has begun will come to "completion at the day of Jesus Christ" (Phil. 1:6).

agathoergéō. This rare word refers to God's kindly action (Acts 14:17) but also to the loving liberality that is required of the rich (1 Tim. 6:18).

agathopoiéō, agathopoiós, agathopoiía. The verb and adjective are used in astrology for stars of benign influence. In the LXX the verb denotes the good in action. It is common in 1 Peter (2:15, 20; 3:6, 17) in the same sense; cf. the "doer of good" who is "of God" (3 Jn. 11). agathopoiós in 1 Pet. 2:14 is contrasted with the wrongdoer; the Christian is to be a "doer of right." agathopoiía (1 Pet. 4:19) is the right action that alone is the proper preparation for final deliverance.

agathōsýnē. This is the quality, or moral excellence, of the good person. It is the fruit of the Spirit (Gal. 5:22) or of light (Eph. 5:9), the content of the Christian life (Rom. 15:14).

philágathos. This word, found in Aristotle and Philo and used as a title of honor in Hellenistic societies, constitutes one of the qualifications of a bishop: he is to be a "lover of goodness" (Tit. 1:8).

aphilágathos. According to 2 Tim. 3:1ff. the attitude of people in the last time shows how serious this time is. Many of them, as "lovers of self," will be "haters of good[ness]." In that false love, lovelessness will celebrate its triumph.

[W. Grundmann, I, 10-18]

[WhiteWings]

Theological Workbook of the Old Testament

I knew it had something to do with the Bible... :laughing7:
I even Googled for it but... no light.

Found  versions for the best free Bible proggy.


TWOT: http://www.theword.net/index.php?purchase-item&pid=39&l=english

25  אדם ('dm) I. Assumed root of the following.

25a  אָדָם ('ādām) man, mankind, Adam.

25b  אֲדָמָה ('ădāmâ) ground, land.

I'm wondering where they found those different renderings of Adam.
Ancient Hebrew looked like this.
(http://www.ancient-hebrew.org/6_chart.html)
No accents at all.
Ezra introduced the current Hebrew square/block script. But without accents which are introduced between the [urlhttp://www.hebrew4christians.com/Grammar/Unit_Three/Word_Accents/word_accents.html]7th and 9th century[/url]

So I'm wondering if any text with accents is inspired....?


http://www.tms.edu/FacultyDocuments/HebrewAccentsrev.pdf