Winter Blues



Five things
to help
beat the
winter blues:






1. Peppermint oil which helps your sadness helps with depression.

2. Florescent light 30 min. a day can change the milestone in your brain inhibit the depression.

3. Chili peppers boost you energetically and enhance your circulation.

4. Ginger tea helps with your weight and calms the body.

5. Ginkgo Biloba helps in concentrating and getting more blood to the brain.

Cancer Pain

From Dr. Oz show,
Signs to watch for:

Lung Cancer
1. Pain in breathing
2. Pain in wheezing
3. Coughing up blood

Colon Cancer
1. Pain in constiption
2. Pain in abdomial gramps
3. Painful gas

Ovarian Cancer
1. Painful bloating
2. Pain in pelvic & abdomial
3. Can't empty your bladder

Brain Cancer
1. Chronic morning headace
2. Nausea & vomiting
3. Loss sensations in limbs

Bone Cancer
1. Painful bones
2. Unexplained Fractures
3. Excessive Fatigue

Eleven Crowns

The number 11 is a stands for judgment:
1. Incorruptible Crown 1 Cor. 9:24-25:
“Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.”
2. Crown of Rejoicing 1 Thess. 2:19-20:
“For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our L-rd Y’Shua HaMashiach at His coming? For ye are our glory and joy.”
3. Crown of Life James 1:12:
“Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the L-rd hath promised to them that love Him.”
4. Crown of Righteousness 2 Tim. 4:8:
“Henceforth there is laid up for me a crown of righteousness, which the L-rd, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing.”
5. Crown of Glory 1 Pet. 5:1-4:
“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of the Messiah, and also a partaker of the glory that shall be revealed: Feed the flock of G-d which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over G-d's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”
Prov. 16:31 “The hoary head is a crown of glory, if it be found in the way of righteousness.”
6. Crown of Anointing Oil Lev. 21:12:
“Neither shall he go out of the sanctuary, nor profane the sanctuary of his G-d; for the crown of the anointing oil of his G-d is upon him: I am the L-RD.”
7 & 8. Crown of Wisdom & the Crown of Idiocy Prov. 14:24:
“The crown of the wise is their riches: but the foolishness of fools is folly.”
9. Crown of Pride Isa. 21:1:
“Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are] on the head of the fat valleys of them that are overcome with wine!”
10. Crown of Thorns John 19:2:
“And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe,”
Part of being “Messiah” like is enduring suffering for His sake.
11. Crown of Twelve Stars Rev. 12:1
“And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:”
The attempt of Satan and his agents to prevent the increase of the church, by devouring her offspring as soon as it was born; of this we have a very lively description in the most proper images. We see how the church is represented in this vision.
A. As a woman, the weaker part of the world, but a spouse of Y’Shua, and the mother of the saints.
B. As clothed with the Son, the imputed righteousness of the L-rd Y’Shua HaMashiach. Having put on the Messiah, who is the Sun of Righteousness, she, by her relation to the Messiah, is invested with honorable rights and privileges, and shines in His rays.
C. As having the moon under her feet (that is, the world); she stands upon it, but lives above it; her heart and hope are not set upon sublunary things, but on the things that are in heaven, where her head is.
D. As having on her head a crown of twelve stars, that is, the doctrine of the gospel preached by the twelve apostles, which is a crown of glory to all true believers.
E. As in travail, crying out, and pained to be delivered. She was pregnant, and now in pain to bring forth a holy descendants to the Messiah, desirous that what was begun in the conviction of sinners might end in their conversion, that when the children were brought to the birth there might be strength to bring forth, and that she might see of the travail of her soul.
Can one loose their crown?
Lam. 5:16 “The crown is fallen from our head: woe unto us that we have sinned!” Or
Job 19:9 “He (Satan) hath stripped me of my glory, and taken the crown from my head.” 0r
Mankind, Rev. 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
We are not only fruit inspectors but also crown gazers, we will know were people are at by which crown they are wearing that we are commanded to hold fast to, save guard that is; may not be have fallen off, broken or stolen from us.
Which crown are you wearing or would like to wear?
May we shine for His glory!!

Under the Sun

There are some indications that Qohelet and his audience may be considering new ways to reinterpret the old traditions. For instance the frequent use of the term under the sun in this book seems to indicate that either the audience or the speaker had begun to speculate about life after death as a way of resolving the disagreement between traditional retributive expectations and observed reality.
The phrase under the sun occurs twenty-nine times in the manuscripts, at least once in every chapter except chapter 7 which uses a similar sounding ‘those who see the sun’ in verse 11. Under the sky, under heaven occurs three times in 1:13; 2:3; and 3:1 and on earth has a similar meaning in 5:2; 8:14, 16, 11:2.
The discussion of what is worthwhile for humans to do during their brief lives under the sun begins with this provocative query: What do we gain (literally, what remains or what is left over) from all our hard work on earth? If hebel means breath like, then the question of gain acquires the sense of what is permanently gained?
What do humans gain from all their toil – Qohelet does not project limits to what G-d might do. And he does not include G-d’s activities in the category of what is done under the sun.
The business of this world is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. There is a world above the sun, a world which needs not the sun, for the glory of G-d is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Matt. 20:12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest.
What Profit - As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Prov. 22:5), so it is called profit, but the question is whether it be really so or no. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us.
As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in abundance, Luke 12:15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour?
As to the soul, and the life that is to come, we may much more truly say, What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires, will not atone for the sin of the soul, nor cure its diseases, nor countervail the loss of it; what profit will they be of to the soul in death, in judgment, or in the everlasting state?
The fruit of our labour in heavenly things is meat that endures to eternal life, but the fruit of our labour for the world is only meat that perishes.
His labour - Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. The business of this world is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. There is a world above the sun, a world which needs not the sun, for the glory of G-d is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Matt. 20:12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest.
All things a man enjoys he gets by labour; for man, through sin, is doomed and born unto it, (Job 5:7); he gets his bread by the sweat of his brow, which is a part of the curse for sin; and the wealth and riches got by a diligent hand, with a divine blessing, are got by labour; and so all knowledge of natural and civil things is acquired through much labour and weariness of the flesh; and these are things a man labors for "under the sun", which measures out the time of his labour: when the sun riseth, man goeth forth to his labour; and, by the light and comfortable warmth of it, he performs his work with more exactness and cheerfulness; in some climates, and in some seasons, its heat, especially at noon, makes labour burdensome, which is called, bearing "the heat and burden of the day", (Matt. 20:12); and, when it sets, it closes the time of service and labour, and therefore the servant earnestly desires the evening shadow, (Job 7:2) . But now, of what profit and advantage is all this labour man takes under the sun, towards his happiness in the world above the sun? That glory and felicity, which lies in super celestial places in Y’Shua HaMashiach? None at all.
Works of righteousness done by men, and trusted in, and by which they labour to establish a justifying righteousness, are of no profit and advantage to them in the business of justification and salvation; indeed, when these are done from right principles, and with right views, the labour in them shall not be in vain; G-d will not forget it; it shall have a reward of grace, though not of debt.
So what have we learned here? What have we been spending so much time on, to what purpose?
What are our priorities? Are we more concern with the world under the sun than over the sun?

Vanity of Vanities

Vanity – Hebel occurs thirty-eight times in Ecclesiastes compared to only thirty-five other uses in all of the rest of the OT. Any word repeated so often in such a short space must leave a lasting impression. In its simplest and most basic sense, hebel means ‘a puff of air,’ ‘a breath,’ or ‘a vapor.’ This translation enables English readers to see that the phrase ‘all is hebel’ is actually a metaphor, as a figure of speech. For instance in Luke 13:20-21; 1 Cor. 5:6-7 ‘leaven is used as a metaphor for both good influence and bad. Hebel, meaning a puff of air, might be understood in either a positive or a negative sense. Most translators obscure the metaphorical nature of the original statement and replace the concrete, nonjudgmental phrase (breath or a puff of air) with various abstract terms – all of which have decidedly negative connotations in English. In English usage vanity has the basic sense of lacking in value. That which is vain is useless, worthless, or futile. Hebel refers is lack of durability rather than lack of worth or value.
All is vanity, all besides G-d and considered as abstract from Him, the all of this world, all worldly employments and enjoyments, the all that is in the world (1 John 2:16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Psalms 39:5, 6), and, if there were not another life after this, were made in vain (Psalms 89:47); and those things, considered in reference to man (whatever they are in themselves), are vanity.
Vanities are disrespectful to the soul, overseas, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Psalms 4:2), nor lift up our souls to it (Psalms 24:4), for we shall but weary ourselves for it, Hebrews 2:13.
It is expressed here very forcefully; not only, All is vain, but in the abstract, All is vanity; as if vanity were the property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities.
This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job 33:14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it--says the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak disapprovingly of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (1 Kings 4:33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Psalms 17:14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in G-d's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which G-d had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance.
O vanity of vanities! Emptiness of emptiness. True, substantial good is not to be found in any thing liable to change and corruption. Of vanity, beyond the power of words to express, or thought conceive. Let every man Survey himself, then ask, what fruit remains of all his fond pursuits?
What has he gained, by toiling thus for more than nature's wants require?
Why then with endless projects rack’s his heated brain, and to the laboring mind, Repose denied?
Why such expense of time, that steals away so fast and ne'er looks back?
Could man his wish obtain, how short the space for his enjoyment! No fewer transients here the time of his duration, than the things anxiously pursued. For, as the mind, in search of bliss, fix’s on no solid point, for ever change; so our little frames, in which we glory, haste to their decline, nor permanence can find.
The human race drop like autumnal leaves, by spring revived: one generation from the stage of life withdraws, another comes, and thus makes room for that which follows. Mightiest realms decay, Sink by degrees; and lo! new formed estates rise from their ruins. Even the earth itself, sole object of our hopes and fears, shall have its period, though to man unknown.
Is vanity - Not in themselves for they are G-d's creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of countless cares, and fears, and sorrows, and mischief’s. They are not only vanity but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.
What is the sum of the real good he has gained by all his toils in life? They, in themselves, have neither made him contented nor happy.
His labour - Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things.
Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world is really to be found in heavenly places and things.
Vanity of vanities all just a puff of air – here today and gone tomorrow.

Conclustion of Job

For those of you that keep up with my three year study of Job, we finally come to the conclusion.
Though Job’s patience had not its perfect work, his repentance for his impatience had. He is thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this.
Although G-d did not choose to tell Job the reason for his suffering, He did give him a way of escape (1 Cor. 10:13), that way of escape was to recognize and reaffirm G-d’s right, as Creator, to do what He wills with His creatures (Gen. 18:25), whether our time-bound minds can understand His ways or not.
After the tremendous revelation he received of the glory of the L-rd, of His great creation, and of His loving care for His creation, Job no longer thought of his own problems. No longer did he plead for an understanding of his sufferings, or even seek relief from them. He had seen and heard the L-rd, and nothing else was of any consequence. So he had only this response humbly acknowledged G-d and confess his own impotence and ignorance.
Whenever and however the infinite Father has manifested Himself to human eyes or ears, it has been in the person of the Son, whose ministry it is to declare the Father to His creatures. Thus Job actually saw his redeemer, his Daysman, while still in his suffering body.
It concerns us to be deeply humbled for the sins we are convinced of, and not to rest in a slight superficial displeasure against ourselves for them by the afflicted in soul; for the workings and breakings out of pride, passion, peevishness, and discontent, and all their hasty unadvised speeches; for these we must be pricked to the heart till the enemy is effectually humbled, the peace will be insecure.
Judgment given against Job's three friends, upon the controversy between them and Job are finally coming to light. Elihu is not censured here, for he distinguished himself from the rest in the management of the dispute, and acted, not as a party, but as a moderator; and moderation will have its praise with G-d, whether it have with men or no. In the judgment Job is magnified and his three friends are mortified. While examining the discourses on both sides one can not separate, and determine, who was in the right; something of truth they both had on their side, lest we should have determined wrong. But it is well that the judgment is the L-rd's, and we are sure that His judgment is according to truth; to it we will refer ourselves, and by it we will abide.
When Job prayed forgiving them for their grievous slanders, notice that mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for G-d is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then G-d completed his remission by turning his captivity.
The Father not only healed and fully restored Job’s dying body so he could live to 140 fruitful years; whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions.
The L-rd comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. The extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy.
After his restoration he eventually had another seven sons and three daughters making a total of twenty children, all evidently faithful to G-d. How many parents can say that?
The names of his daughters are here registered, because, in the significations of them, they seemed designed to perpetuate the remembrance of G-d's great goodness to him in the surprising change of his condition.
1. He called the first Jemima--The day because of the shining forth of his prosperity after a dark night of affliction.
2. The next Kezia, a spice of a very fragrant smell, because G-d had healed his ulcers, the smell of which was offensive.
3. The third Keren-happuch (that is Plenty restored, or A horn of paint), because (says he) G-d had wiped away the tears which fouled his face.
Concerning these daughters we are here told:
1. That G-d adorned them with great beauty.
2. That he supplied them with great fortunes, made them co-heirs with their brethren.
His total age was probably 140 years or so being capped off with a long period of peace, prosperity, and honor.
The purpose underlying the book of Job seems to be twofold:
1. Directed heavenward, it was a marvelous testimony - not only to satan but also to the entire hose of heaven - of the glorious effectiveness of G-d’s great plan
2. The other earthward - dealt with G-d’s great creation and His providential care over it. G-d indicated the need for a much stronger emphasis to keep the still-believing remnant from drifting into pagan evolutionism.
The need for a worldwide revival of the doctrine of real creation and a personal Creator G-d is great and is more vital now than ever before.
With G-d’s detailed reminder of how he cares for His creation, especially the animal, there is also a gentle rebuke to Job for thinking that G-d might have forgotten him! Therefore, His central message to Job, and to us, is not an explanation of why the righteous suffer, but rather a call to sound belief in creation and an emphasis on our stewardship over that creation, under G-d.
Afflictions that come our way can then be placed in proper context. We belong to Him, both by creation and by redemption, and He has the right to do with us whatever He will. We can trust Him, no matter what comes our way in this life, knowing that in the balances of eternity the Judge of all the earth will do right.

Leviathan

In the Hebrew it is clearly a general term for a large sea creature that live in the ocean. It may be a living animal or a composite mythical creature. The context will usually determine the meaning. As the behemoth was the greatest terrestrial animal, the leviathan was the greatest aquatic animal that seems to be extant also, although reports continue to persist of great sea serpents and plesiosaur-like animals in oceans and deep lakes around the world.
The Hebrew levi ten signifies the coupled dragon; but what this is we know not. The leviathan is specifically identified as a dragon in one biblical text, where it is call leviathan….the dragon that is in the sea in Isa. 27:1. "In that day the LORD with his sore and great and strong sword shall punish the leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
The large size, strong jaws, great teeth, fast swimming ability and its protected back and underside all give clues. It could have been a Kronosaurus (KRON-oh-SOR-us) or something like it. This was one of the greatest, most overwhelming animals ever to swim the seas. The skull itself has one was 9 feet long, the paddles were 10 feet long. And unlike behemoth, who is huge, Leviathan is ferocious and terrifying.
Behemoth and Leviathan are relatively specific creatures, perhaps each was a single kind of animal. Tanniyn is a more general term, and it can be thought of as the original version of the word “dinosaur.” The word “dinosaur” was originally coined in 1841, more than three thousand years after the Bible first referred to “Tanniyn.” To make things clearer, we constructed the following table comparing the scientific names with the Biblical names tanniyn, behemoth, and Leviathan.
“Dinosaur” Names, Then and Now
Name and date first written in the Bible Scientific Name (best estimate) and date the name appeared
tanniyn (dragon) before 1400 BC dinosaur 1841 AD
behemoth before 1400 BC brachiosaurus 1903 AD
Leviathan before 1400 BC kronosaurus 1901 AD
When G-d is speaking about Leviathan in the sea He is speaking about the enemy nations of Israel in the World. The sea is a picture of the "Sea of humanity" the world. Ships are prophetic of merchants and business. the sea is a picture of the "Sea of humanity" the world. Ships are prophetic of merchants and business.
Ps. 104:25-26 "This great and wide sea, in which are innumerable teeming things, living things both small and great. There the ships sail about; there is the Leviathan which you have made to play there.”
In other ancient literature the Book of Enoch says, "On that day, two monsters will be parted 'one monster, a female named Leviathan, in order to dwell in the abyss of the ocean over the fountains of water; and (the other), a male called Behemoth, which holds his chest in an invisible desert whose name is Dundayin, east of Eden" (I Ethiopic Enoch 60:7-8.
In the targums and Rabbinic literature; G-d castrated the male and killed the female preserving her in the salt water for the righteous to eat in the world to come.
Ps. 74:14: "Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.”
Here leviathan has more than one head in the Hebrew. In Ugaritic it is clear that leviathan (ltn) had seven heads. Could the idea of a many headed sea monster come from seeing a giant octopus, and assuming the tentacles were heads. It seems that the word "leviathan" is a general term for any large sea animal. In Job 41 it clearly has one head, but in Psalm 74 it has many heads, probably a giant squid. In the Book of Rev. 13:1 the beast arising from the sea has seven heads. The names of this beast heads are are found in Proverbs 6:16-19 "There are six things which Jehovah hateth; Yea, seven which are an abomination unto him; haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked purposes, feet that are swift in running to mischief, a false witness that uttereth lies and he that soweth discord among brethren.
We call the leviathan a dinosaur and the ancient people called it a dragon, either way it symbolized satan, who is a king over all the children of pride.
Such a statement could not be true of any animal, but it could be true of Satan and literally applicable only to Satan who could possess the leviathan’s body, just as he did once use the serpent’s body in the Garden of Eden. All the emblematical of Satan: "He lifts his proud look to G-d, and aspires to the high heavens; and is king over all the sons of pride." He is, in effect, the governor of every proud, haughty, impious man. What a king! What laws! What subjects!
The leviathan and the behemoth symbolized the great power and pride of the wicked one, Satan which is more evident in this case than for behemoth. Some of the divine references to leviathan could not literally apply to any animal, even this one but they could apply ultimately to Satan, and to him alone. Seem that we alternately read about a powerful animal and a more powerful malevolent spirit, as though G-d were describing both leviathan and Satan intermittently but in the same context.
The defensive weapons which men use when they engage with the leviathan, as the habergeon, or breast-plate, often serve men no more than their offensive weapons; iron and brass are to him as straw and rotten wood, and he laughs at them. It is the picture of a hard-hearted sinner that despises the terrors of the Almighty and laughs at all the threatening of His Word.
Children of pride - Men are intended by the sons of pride; and that it is with the design to abate their pride, and confound them in the high notions they have of their own importance that G-d produces and describes an animal of which they are all afraid, and whom none of them can conquer.
To humble the pride of man and to teach implicit submission, is the aim of the Father's speech and of the book; therefore with this as to leviathan, the type of G-d in His lordship over creation. He can tame both the behemoth and leviathan, as strong and stout-hearted as they are. This discourse concerning them was brought in, to prove that it is G-d only, who can look upon proud men and abase them, bring them low, and hide them in the dust, He it is that behold all high things, and wherein men dealt proudly, he is above them. Over all the children of pride, brutal or rational, and makes them either bend or break before him.
The description is extremely dignified; and was we sure of the animal, I have no doubt we should find it in every instance correct.
But after all that has been said, we have yet to learn what leviathan is!

Behemoth

Is the Mammoth the behemoth?
The name “behemoth” does not identify this animal, because the Hebrew word behemoth, as now commonly used, does not designate any specific animal but simply signifies “gigantic beast”.
The mammoth, for size, will answer the description “He is the chief of the ways of G-d”.
We may judge sizes: elephants are frequently ten and eleven feet high; this will make the mammoth at least twenty-five or twenty-six feet high; and as it appears to have been a many-toed animal, the springs which such a creature could make must have been almost incredible: nothing by swiftness could have escaped its pursuit.
This mammoth species is believed to have live 150,000 years ago and disappeared from most of its range 10,000 years ago, reaching a height of 4.9 m or 16 ft at the shoulder.. Woolly mammoths had extremely long tusks — up to 5 m or 16 ft long,
Job 40:17 Tail like a cedar – As the tempest bends the cedar, so it can move its smooth thick tail. To which it is compared, not for the length and largeness of it; but because of the smoothness, roundness, thickness, and firmness of it; the cedar implies straightness and length, stiff and strong.
His nose piercea through snares - the nose here meaning the proboscis, with which he can split trees, or even tear them up from the roots!
Though on the ark during the flood, this animal is now extinct and now found only as fossils, due to earth’s more rigorous climate and vastly depleted resources after the flood.
G-d seems to have made it as the proof of His power; and had it been prolific, and not become extinct, it would have depopulated the earth.
But the destruction of the Mammoths of the past is a type and prophecy of the final destruction of Satan in the future.
G-d was announcing His victory over Satan, both in the cosmic wager concerning Job and in the age-long spiritual conflict that would continue for another 5000 years.
Thus ends the description of the behemoth; what I suppose to be the mammoth, or some creature of this kind, that G-d made as the chief of His works, exhibited in various countries for a time, cut them off from the earth, but by His providence preserved many of their skeletons, that succeeding ages might behold the mighty power which produced this chief of the ways of G-d, and admire the providence that rendered that race extinct which would otherwise, in all probability, have extinguished every other race of animals!
The behemoth perhaps is intended (as well as the leviathan afterwards) to represent those proud tyrants and oppressors whom G-d had just now challenged Job to abase and bring down. They think themselves as well fortified against the judgments of G-d as the Mammoth with his bones of brass and iron; but He that made the soul of man knows all the avenues to it, and can make the sword of justice, His wrath, to approach to it, and touch it in the most tender and sensible part. He that framed the engine, and put the parts of it together, knows how to take it in pieces. Woe to him therefore that strives with his Maker, for He that made him has therefore power to make him miserable, and will not make him happy unless he will be ruled by Him.

Cleaning House

Last Week I threw out WORRYING, it was getting old and in the way. It kept me from being me; I couldn't do things my but can G-d's way.
I threw out a book on MY PAST
(I didn't have time to read it anyway).
Replaced it with NEW GOALS, and started reading it today.
I threw out hate and bad memories,
(Remember how I treasured them so)?
Got me a NEW PHILOSOPHY too, threw out the one from long ago.
Brought in some new books too, called
I CAN, I WILL, and I MUST.
Threw out I might, I think and I ought. WOW, you should've seen the dust.
I ran across an OLD FRIEND, I hadn't talked to since this morning, His name is Father G-D or ABBA, and I really like His style. He helped me to do some cleaning and added some things Himself.
Like PRAYER, HOPE, FAITH and LOVE.
Yes... I placed them right on the shelf.
I picked up this special thing and placed it at the front door...
I FOUND IT- it's called PEACE.
Nothing gets me down anymore, for I found I was a very rich person.
Yes, I've got my house looking nice, feeling nice and smelling nice. For things like Worry and Trouble there just isn't any space.
It's good to do a little house cleaning, and get rid of the old things on the shelf. It sure makes things brighter, lighter and much more peaceful.
May the L-rd bless you exceedingly abundantly above all you could ever hope for.
(got this from a email, then revised it to fit me)

Animals/Man

Characteristics Animals/Man
We would do well to learn from the lesser species.
Job 39, G-d shows man's ignorance of the animal creation; the meaning of His questions is, to know the circumstances, which have something peculiarly expressive of His providence, and make the questions proper in this place.
Wild goats - mountain goat, called yael. There is no cliff of the mountains so high, or steep, but this animal will mount it in a number of leaps, provided only it is rough, and have knob large enough to receive its hoofs in leaping. This animal is native to Arabia, is of amazing strength and agility, and considerably larger than the common goat. Its horns are very long, and often bend back over the whole body of the animal; and it is said to throw itself from the tops of rocks or towers, and light upon its horns, without receiving any damage. It goes five months with young, they conceive in November, and bring forth in March.
Do you feel like a wild goat and there is no mountain high enough that you can not climb?
Do you have the horn of G-d for strength and agility, taking leaps without being harmed?
Hind - is the female of the stag, or and goes eight months with young, they conceive in September and they bring forth in April. They live to thirty-five or forty years.
It is intimated (Ps. 29:9) that G-d by thunder helps the hinds in calving. There is an herb called "seselis", which it is said they feed upon before birth, to make it the easier; as well as they use that, and another called "aros", after the birth, to ease them of their later pains.
Afterbirth, or umbilical cord, they eat, and it is supposed to be medical to them.
Though they bring forth their young with a great deal of difficulty and sorrow, and have no assistance from man, yet, by the good providence of G-d, their young ones are safely produced, and their sorrows cast out and forgotten.
After the fawns have sucked for some time, the dam leads them to the pastures, where they feed on different kinds of herbage; but not on corn, for they are not born before harvest-time in Arabia and Palestine, and the stag does not feed on corn, but on grass, moss, and the shoots of the fir, beech, and other trees: therefore the word bar, here translated corn, should be translated the open field or country, and are no more burdensome to Hinds.
This is an example to children, when they have grown up, not to be always hanging upon their parents and craving from them, but to put forth themselves to get their own livelihood and to being able to provide for themselves.
Have you cut the biblical cord and making your own way or running back to your parents for reassurance?
Wild Ass - untamable and they differ from tame asses only in their independence and liberty, and in their being stronger and more nimble: but in their shape they are the same.
He has given a nature to unbounded liberty, and therefore an allowance for it. Freedom from service, and liberty to range at pleasure, are but the privileges of a wild ass.
It is a pity that any of the children of men should covet such a liberty, or value themselves on it. It is better to labour and be good for something than ramble and be good for nothing.
The tame ass is bound to labour; the wild ass has no bonds on him. Man can rob animals of freedom, but not, as G-d, give freedom, combined with subordination to fixed Laws.
The tame ass, that labors, and is serviceable to man, has his master's crib to go to both for shelter and food, and lives in a fruitful land: but the wild ass, that will have his liberty, must have it in a barren land. He snuff up the wind at his pleasure, as the wild ass is said to do (Jer. 2:24), as if he had to live upon the air, for it is the barren land that is his dwelling.
He that will not labour let him not eat.
Who hath given him this disposition that he loves freedom, and hates that subjection which other creatures quietly endure?
Have you laughed being determined not to be brought to receive your yoke, or to do your work?
Unicorn – The Hebrew word translated unicorn in this and other passages is believed by most Hebrew scholars to refer to the huge and fierce rhinoceros, which has the latter name from the horn that grows on his nose. The rhinoceros is known by the name of reim in Arabia to the present day. He is allowed to be a savage animal, showing nothing of the intellect of the elephant. His horn enables him to combat the latter with great success; for, by putting his nose under the elephant's belly, he can rip him up. His skin is like amour, and so very hard as to resist sabers, javelins, lances, and even musket-balls; the only penetrable parts being the belly, the eyes, and about the ears.
He is able to serve, but not willing; and G-d here challenges Job to force him to it. Job expected every thing should be just as he would have it. "Since thou dost pretend" (says G-d) "to bring every thing beneath your sway, begin with the unicorn, and try your skill upon him. Now that your oxen and asses are all gone, try whether he will be willing to serve you in their stead and whether he will be content with the provision you used to make for them.
You can’t tame him, nor bind him with his band, nor set him to draw the harrow. There are creatures that are willing to serve man, that seem to take a pleasure in serving him, and to have a love for their masters; but there are such as will never be brought to serve him, which is the effect of sin. Man has revolted from his subjection to his Maker, and is therefore justly punished with the revolt of the inferior creatures from their subjection to him; and yet, as an instance of G-d's good-will to man, there are some that are still serviceable to him. Though the wild unicorn will not serve him, nor submit to his hand in the furrows, yet other animals that are not of a wild nature, in which man may have a property, for which he provides, and to whose service he is entitled.
Peacock – is an emblem of pride; when he struts, and shows his fine feathers, they spend a great deal of time preening. The plumes of the peacock look multicolored but are actually brown. The plums are made of kertain, the same material found in human fingernails. The color is created by microscopic melanin reflective rods in the tiny barbules that line each of the feather’s barbs. Slight differences in the spacing and layering of the melanin rods in the keratin causes different colors to be reflected. Melanin is the substance that causes darkness in human skin. The process is somewhat similar to the way water droplets create rainbows.
Peacocks are social birds who prefer to sleep and move around in a group generally stay in one area as long as they have a reliable source of food and a tree to roost in. If any members of the group senses a theat it lets out an alarm call that alerts the others. Male peacocks make a strange whooping noise that has been described as resembling a half-human, half baboon.
Males use their spectactularly colored plumage in elaborate courtship displaysby raise and fan out their tail feathers. They may beat their small wings behind the fan and strut around, this way and that and let out loud scream. The most desirable ones in the eyes of the females can preside over harems of three to five peahens. It is not entirely clear what attracts the females the most: size, sheen, or color. Females seem to prefer males with elaborate, heavily spotted trains and loud calls. Young males with less developed trains and softer calls generally don’t attract a mate.
Should we repine if we see others wear better clothes than we can afford to wear?
Who are we courting, our flesh or our spirit?
G-d gives His gifts variously, and those gifts are not always the most valuable that make the finest show.
Who would not rather have the voice of the nightingale than the tail of the peacock?
Ostrich – literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (30:29; Micah 1:8) vibrating joyously. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Feathers for running; she cannot mount in the air, lashes herself" up to her course by flapping her wings, proudly "lifting up herself." Caring of herself, she leaves her eggs in danger, but, if she herself be in danger, no creature shall strive more to get out of the way of it than the ostrich. Then she lifts up her wings on high (the strength of which then stands her in better stead than their beauty), and, with the help of them, runs so fast that a horseman at full speed cannot overtake her. At first they went a pretty high trot; and, when they were heated a little, they expanded their wings, as if it were to catch the wind, and they moved with such fleetness as to seem to be off the ground. Tamed they can be mounted.
She scorns the horse and his rider. Those that are least under the law of natural affection often contend most for the law of self-preservation. Let not the rider be proud of the swiftness of his horse when such an animal as the ostrich shall out-run him.
She has goodly feathers, and yet is a foolish bird; for wisdom does not always go along with beauty and fun.
How she exposes her eggs; she does not retire to some private place, and make a nest there, as the sparrows and swallows do (Ps. 84:3), and there lay eggs and hatch her young. But lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young. If the sand and the sun will hatch them, well and good; they may for her, for she will not warm them. These eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. She takes no care to preserve them, G-d, by a special providence cares for the neglected eggs.
Because she is not guided by natural instinct in providing for the preservation of their young, to be hardened against any is unnamable, even in a brute-creature, much more in a rational creature that boasts of humanity. Especially to be hardened against young ones, that cannot help themselves and therefore merit compassion, that gives no provocation and therefore merit no hard usage.
Carelessness of her young, it is well that this is peculiar to herself, for it is a very bad character. It is worst of all for her to be hardened against her own young ones, as though they were not hers, whereas really they are parts of herself. In laying her eggs is in vain and all lost, because she has not that fear and tender concern for them that she should have.
Those are most likely to lose their labour that is least in fear of losing it.
This intimates that the art which other animals have to nourish and preserve their young is G-d's gift. The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of G-d, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.
The folly of the ostrich, as well as by the wisdom of the ant, we may learn to be wise; As careless as the ostrich is of her eggs so careless many people are of their own souls; they make no provision for them, no proper nest in which they may be safe, leave them exposed to Satan and his temptations, which is a certain evidence that they are deprived of wisdom.
So careless are many parents of their children; some of their bodies, not providing for their own house, their own bowels, and therefore worse than infidels, and as bad as the ostrich; but many more are thus careless of their children's souls, take no care of their education, send them abroad into the world untaught, unarmed, forgetting what corruption there is in the world through lust, which will certainly crush them. Thus their labour in rearing them comes to be in vain; it were better for their country that they had never been born.
So careless are too many ministers of their people, with whom they should reside; but they leave them in the earth, and forget how busy Satan is to sow tares while men sleep. They overlook those whom they should oversee, and are really hardened against them.
Horse – is one of the most timid of animals; and this may be at once accounted for from his small quantity of brain. Perhaps there is no animal of his size that has so little. He acquires courage only from discipline. The capacity to receive discipline and instruction is as great a display of the wisdom of G-d as the formation of the bodies of the largest, smallest, or most complex creation is of His power.
How much discipline do you practice?
Horses that are prepared against the day of battle and is serviceable to man at a time when he has more than ordinary occasion for his service, they are not always mentioned in counting one’s stock, for cattle use in husbandry was valued more than those for state and war, which alone horses were then reserved for. They were not then put to such mean services as with us they are commonly put to, for running, drawing, and carrying, no creature that is ordinarily in the service of man has so much strength as the horse has.
They have strength of body plus fortitude and courage, do we possess these qualities? Will we go the distance and face the battles head on?
Clothed - a fine large mane to a horse makes him alarming and is a great ornament and recommendation.
With thunder - A strong metaphor, to denote force and terror, signify such a tremor as thunder makes, from whence that has its name; and it may be observed that between the neck and shoulder bone of an horse there is a tremulous and quavering motion; and which is more intense in battle, not from any fearfulness of it, but rather through eagerness to engage in it. In his training for battle a pair of drums, something like our kettle drums, hanging on each side of the animal's neck, and beaten, by a person on the saddle, with two plectrums or drumsticks; the neck itself being literally clothed with the drums and the housings on which they are fixed and by proper discipline it can bear those thundering sounds, which at first would have scared it to the uttermost of distraction?]
Afraid – There is a twofold beauty in this expression, which not only marks the courage of this beast, by asking if he can be scared; but likewise raises a noble image of his swiftness, by insinuating that, if he could be frightened, he would bound away with the nimbleness of a grasshopper.
Grasshopper - is frightened at every noise, and at any approach of men
It is a mercy to man to have such a servant, which, though very strong, submits to the management of a child, and rebels not against his owner.
Glory of his nostrils - which may be understood of his sneezing, snorting, pawing, and neighing, flings up his head, when his nostrils are broad, spread, and enlarged; and especially when enraged and in battle, when he foams and fumes, and throws foam about, and his breath comes out of his nostrils like smoke, and is very terrible.
Paws – with pride, how wonderfully are the brute-creatures fitted for and inclined to the services for which they were designed.
Valley - Where armies are usually pitched and set in battle army, and especially the cavalry, for which the valley is most convenient; and here the horse is impatient of engaging, cannot stand still, but rises up with his fore feet and paws and prances, and, as the word signifies, digs the earth and makes it hollow, by a continual striking upon it; so generally horses are commonly described in this manner.
Rejoiceth in his strength - of which he is sensible, and glories in it; marches to the battle with pride and stateliness, defying, as it were, the enemy, and as if sure of victory, of which he has knowledge when obtained; of horses, when conquerors they exult, when conquered they grieve; it has its name in the Hebrew language from rejoicing.
Armed men - animated, not by the goodness of the cause, or the prospect of honour, but only by the sound of the trumpet, the thunder of the captains, and the shouting of the soldiers, which are as bellows to the fire of his innate courage, and make him spring forward with the utmost eagerness.
[Mocketh at fear - fearless he is, how he despises death and the most threatening dangers, at those things which cause fear and fright to men; as arms, though ever so terrible, and armies, though never so numerous.
Neither turns back – the naked sword, when it is drawn against him, and ready to be thrust into him; the horse being so bold and courageous was with the Egyptians a symbol of courage and boldness.
Quiver rattles – The quiver is what arrows are put into and carried in, and seems here to be put for arrows, which being shot by the enemy come whizzing about him, but do not intimidate him.
Glittering - Now firm the managed war-horse keeps his ground, nor breaks his order though the trumpet sounds! With fearless eye the glittering host surveys, And glares directly at the helmet's blaze. The master's word, the laws of war, he knows; and when to stop, and when to charge the foes.
Spear and shield - The Persians training their horses and getting them used to noises, that in battle they might not be frightened at the clashing of arms, of swords and shields against each other; in like manner as our war horses are trained, not to start at the firing of a gun, or the explosion of a cannon.
So rattle the quiver, brandish the spear, to drive him back, he will not retreat, but press forward and even inspires courage into his rider.
Swallows the ground - He curvets and prances, and runs on with so much violence and heat against the enemy that one would think he even swallowed the ground with fierceness and rage.
Sound of the trumpet - "he will not stand still at the noise of the trumpet"; and the word signifies firm and stable, as well as to believe; when he hears the trumpet sound, the alarm of war, as a preparation for the battle, he knows not how to stand; there is scarce any holding him in, but he rushes into the battle at once, (Jer. 8:6).
Notice how we try to avoid battles well he meets them head on.
Ha, Ha - signifies by neighing; high mettle is the praise of a horse rather than of a man, whom fierceness and rage ill become.
Smelleth the battle afar off - which respects not so much the distance of place as of time; he perceives beforehand that it is near, by the preparations making for it, and particularly by what follows. Horses, they presage a fight, the thunder of the captains, and the shouting; they understand an engagement is just about to start by the loud and thundering voice of the captains, exhorting and spiraling up their men, and giving them the word of command; and by the clamorous shout of the soldiers echoing to the speech of their captains; and which are given forth upon an onset, both to animate one another, and intimidate the enemy.
This description of the war-horse will help to explain that character which is given of presumptuous sinners, in Jer. 8:6. “Every one turneth to his course, as the horse rushed into the battle.” When a man's heart is fully set in him to do evil, and he is carried on in a wicked way by the violence of inordinate appetites and passions, there is no making him afraid of the wrath of G-d and the fatal consequences of sin. Let his own conscience set before him the curse of the Law, the death that is the wages of sin, and all the terrors of the Almighty in battle-array; he mocks at this fear, and is not affrighted, neither turns he back from the flaming sword of the cherubim.
Let ministers lift up their voice like a trumpet, to proclaim the wrath of
G-d against him, he believes not that it is the sound of the trumpet, nor that G-d and His heralds are in earnest with him; but what will be in the end hereof it is easy to foresee.]
Hawk – The birds of the air are proofs of the wonderful power and providences of G-d, as well as the beasts of the earth. The hawk, a noble bird of great strength and level-headedness, and yet a bird of prey, is here taken notice of for her flight, which is swift and strong at thirty miles in an hour. With so much swiftness, steadiness, and constancy, until she has seized her prey, this is her wisdom, and it was G-d that gave her this wisdom, not man. Perhaps the extraordinary wisdom of the hawk's flight after her prey was not used then for men's diversion and recreation, as it has been since. The course she steers towards the south, whither she follows the sun in winter, out of the colder countries in the north, especially when she is to cast her plumes and renew them. She casts her old feathers and gets new ones, and this every year, her flight nor her feathers, whether at one time or the other, are owing to men, but to the L-rd, who gives both. So the birds of passage know the precise time for taking flight, and the direction in which she is to go. There is much of the wisdom and providence of G-d to be seen in the migration of birds of passage.
It is a pity that the reclaimed hawk, which is taught to fly at man's command and to make him sport, should at any time be abused to the dishonor of G-d, since it is from G-d that she receives that wisdom which makes her flight entertaining and serviceable.
There is a beautiful passage in Jeremiah 8:7, on the same subject: "The stork in the heavens knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the L-rd.”
Eagle - a royal bird, and yet a bird of prey too, the permission of which, nay, the giving of power to which, may help to reconcile us to the prosperity of oppressors among men. The eagle is here taken notice of, for the height of her flight. No bird soars so high, has so strong a wind, nor can so well bear the light of the sun. For the strength of her nest, she makes it on high. It is by the natural power and instinct G-d has given her that she will soar out of your sight, much more out of your call.
Sinners think themselves as safe in their sins as the eagle in her nest on high, in the clefts of the rock; “but I will bring thee down thence, saith the L-rd”, in Jer. 49:16. The higher bad men sit above the resentments of the earth the nearer they ought to think themselves to the vengeance of Heaven.
The eagle preys upon living animals, which she seizes and tears to pieces, and thence carries to her young ones. For her Eyes behold afar of in her quick sightedness, not upwards, but downwards, in quest of her prey. In this she is an emblem of a hypocrite, who, while, in the profession of religion, he seems to rise towards heaven, keeps his eye and heart upon the prey on earth, some temporal advantage, some unexpected child, some widow's house or other that he hopes to devour, under pretence of devotion.
The eagle does not feed her young with carrion, but with prey newly slain, so that they may suck up blood; they do it by instinct, and know no better; but for men that have reason and conscience to thirst after blood is what could scarcely be believed if there had not been in every age wretched instances of it. They also preys upon the dead bodies of men: Matt. 24:28 say: Where the slain are, there is she, these birds of prey (in another sense than the horse,) smells the battle afar off. Therefore, when a great slaughter is to be made among the enemies of the church, the fowls are invited to the supper of the great
G-d, to eat the flesh of kings and captains, in Rev. 19:17-18.
Even wild beasts, cut off from all care of man, are cared for by G-d at their seasons of greatest need. Their instinct comes direct from G-d and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.
Every creature will make towards that which is its proper food; for He that provides the creatures their food has implanted in them that inclination. These and many such instances of natural power and reasonableness in the inferior creatures, which we cannot account for, oblige us to confess our own weakness and ignorance and to give glory to G-d as the fountain of all being, power, wisdom, and perfection.

I Dreamed a dream

I Dreamed a Dream

I dreamed a dream in time gone by
When hope was high and life worth living
I dreamed that love would never die
I dreamed that God would be forgiving

Then I was young and unafraid
And dreams were made and used and wasted
There was no ransom to be paid
No song unsung, no wine untasted

But the tigers come at night
With their voices soft as thunder
As they turn your hope apart
As they turn your dreams to shame


And still I dream he’d come to me
That we would live the years together
But there are dreams that cannot be
And there are storms we cannot weather


I had a dream my life would be
So different from the hell I’m living
So different now from what it seemed
Now life has killed the dream I dreamed