Fee, Five, Phone, Fumble
I smell the blood of a Twenty-first-century-mun.
Be he a friend, or be he foe, I’ll grind his bones f’r me gruel.
The Colossus (painting) – Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/The_Colossus_(painting)
New BFG Trailer Gives Us Our First Look at the Giant World
How Mark Rylance’s dog [god] inspired The BFG
Tubal Cain’s Eponym | Cannes | Art Imitating Life
“Ten-year-old Sophie is in for the adventure of a lifetime when she meets the Big Friendly Giant (Mark Rylance). Naturally scared at first, the young girl soon realizes that the 24-foot behemoth is actually quite gentle and charming. As their friendship grows, Sophie’s presence attracts the unwanted attention of Bloodbottler, Fleshlumpeater and other giants. After traveling to London, Sophie and the BFG must convince Queen Victoria to help them get rid of all the bad giants once and for all. -Safari
Not to be a contender |
Steven Spielberg’s adaptation of Roald Dahl’s The BFG, starring Mark Rylance in the title role, will play out of competition, […]
Amo 3:7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.
Exploits of Abraham | Giant Slayer?
Jas 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
Biblical and historical records, along with credible archaeological evidence, show that when Abraham pulled up his tent stakes at Ur of the Chaldeans and moved his family and flocks to Canaan, many giants already occupied Transjordan. The scriptures also say that when this first Hebrew patriarch later established his headquarters at Hebron, he lived for some years among the Anakim giants who founded that city.
This fateful day the two men [Abraham and Lot] stood on the highest ridge between Bethel and Ai. As Abraham waited, Lot pondered which way to go. Looking northward and southward, he could see the gently sloping hills and vales with patches of wheat and barley waving in the refreshing mountain breeze.
Cane ! Abel |
Steven Spielberg’s web of tales weaves in the seemingly disparate worlds of giants and AI, unless of course you are a student of Scripture and understand the multi-pronged attack against humanity.
R | Are | Our | Hour | 18
Rev 12:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
Rev 17:12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
R | 18 | 666 Hour | Summoning the Giants
Every witch way, man they seek to slay.
24:22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.
ESAIAS Chapter 13:1 THE VISION WHICH ESAIAS SON OF AMOS SAW AGAINST BABYLON
2 Lift up a standard on the mountain of the plain, exalt the voice to them, beckon with the hand, open the gates, ye rulers. 3 I give command, and I bring them: giants are coming to fulfil my wrath, rejoicing at the same time and insulting. 4 A voice of many nations on the mountains, even like to that of many nations; a voice of kings and nations gathered together: the Lord of hosts has given command to a war-like nation, 5 to come from a land afar off, from the utmost foundation of heaven; the Lord and his warriors are coming to destroy all the world. (English Translation of the Greek Septuagint Bible
The Translation of the Greek Old Testament Scriptures, Including the Apocrypha. Compiled from the Translation by Sir Lancelot C. L. Brenton 1851)
PHE | PHI | PHO | PHUM
A – compass
PHE | PHI | PHO | PHUM
Phaedra | bright
PHE | PHI | PHO | PHUM
Phi (uppercase Φ, lowercase
; Ancient Greek: ϕεῖ, pheî, [pʰé͜e]; modern Greek: φι, fi, [fi]; English: /faɪ/) is the 21st letter of the Greek alphabet. In Ancient Greek, it represented an aspirated voiceless bilabial plosive ([pʰ]), which was the origin of its usual romanization as “ph”. In modern Greek, it represents a voiceless labiodental fricative ([f]) and is correspondingly romanized as “f”. Its origin is uncertain but it may be that phi originated as the letter qoppa and initially represented the sound /kʷʰ/ before shifting to Classical Greek [pʰ]. In traditional Greek numerals, phi has a value of 500 (φʹ) or 500 000(͵φ). The Cyrillic letter Ef (Ф, ф) descends from phi.
Phi is also used as a symbol for the golden ratioand on other occasions in math and science. This use is separately encoded as the Unicodeglyph ϕ. The modern Greek pronunciation of the letter is sometimes encountered in English (as /fiː/) when the letter is being used in this sense.
PHE | PHI | PHO | PHUM
word-forming element meaning “light” or “photographic” or “photoelectric,” from Greek photo-, comb. form of phos (genitive photos) “light,” from PIE root *bha- (1) “to shine” (see phantasm).
A photon is an elementary particle, the quantum of all forms of electromagnetic radiation, including light. It is the force carrierfor the electromagnetic force, even when staticvia virtual photons. The photon has zero rest mass and as a result, the interactions of this force with matter at long distance are observable at the microscopic and at the macroscopic level. Like all elementary particles, photons are currently best explained by quantum mechanics but exhibit wave–particle duality, exhibiting properties of both waves and particles.
PHE | PHI | PHO | PHUM
phum [U | You & I]
by Micha F. Lindemans
“House of spirits.” Spirit houses are found at every Thai house. They are for the spirit of the land, to calm it and assure good blessing for the owner. The size of the spirit house is directly related to the size of the owner’s house and must not be situated in the shadow of the main building. In the morning, the spirit is provided with food and drinks by the owner or the building attendant. The spirit house also contains small figurines that represent the spirit’s servants and dancers for his entertainment. Little elephants provide the spirit with transportation.
The Fallen | Four|s
The Fours & The Awakened Ones | The Other Giants | Gigantus Robotus Satanus | Gigantus Micronus Virus | forthtell
Wiki | Seraph
A seraph (/ˈsɛr.əf/; pl. seraphs or seraphim /ˈsɛr.ə.fɪm/, in the King James Version also seraphims (plural); Hebrew: שָׂרָף śārāf, plural שְׂרָפִים śərāfîm; Latin: seraphim and seraphin (plural), also seraphus (-i, m.); Greek: σεραφείμ serapheím) is a type of celestial or heavenly being in Christianity and Judaism.
Tradition places seraphs in the highest rank in the Christian angelic hierarchy and in the fifth rank of ten in the Jewish angelic hierarchy. A seminal passage in the Book of Isaiah (Isaiah 6:1-8) used the term to describe six-winged beings that fly around the Throne of God crying “holy, holy, holy”. This throne scene, with its triple invocation of holiness (a formula that came to be known as the Trisagion), profoundly influenced subsequent theology, literature and art. Its influence is frequently seen in works depicting angels, heaven and apotheosis. Seraphs are mentioned as celestial beings in an influential Hellenistic work, the Book of Enoch, and the Book of Revelation.
Origins and development
The word seraph/seraphim appears three times in the Torah (Numbers 21:6–8, Deuteronomy 8:15) and four times in the Book of Isaiah (6:2–6, 14:29, 30:6). In Isaiah 6:2-6 the term is used to describe a type of celestial being or angel. The other five uses of the word refer to serpents.
The vision in Isaiah Chapter 6 of seraphs in an idealised Jerusalem First Temple represents the sole instance in the Hebrew Bible of this word being used to describe celestial beings. “… I saw the Lord sitting upon a throne, high and lifted up; and His train filled the Hekhal (sanctuary). Above him stood the Seraphim; each had six wings; with two he covered his face, and with two he covered his feet, and with two he flew.” (Isaiah 6:1–3) The seraphim cry continually to each other, “Holy, holy, holy, is YHWH of hosts: the whole earth is full of His glory.” (verses 2–3) One seraph then carries out an act of purification for the prophet by touching his lips with a live coal from the altar (verses 6–7). The text literally describes the “seraphim” as winged celestial beings with a fiery passion for doing God’s good work. Notwithstanding the wording of the text itself, at least one Hebrew scholar claims that in the Hebrew Bible the seraphs do not have the status of angels, and that it is only in later sources (like De Coelesti Hierarchia or Summa Theologiae that they are considered to be a division of the divine messengers.
Seraphim appear in the 2nd-century BC Book of Enoch where they are mentioned, in conjunction with cherubim, as the heavenly creatures standing nearest to the throne of God. They are also called the Ikisat (Ethiopic: አክይስት — “serpents”, “dragons“; an alternate term for Hell) which, along with the cherubim and Paradise, are under the rule of Gabriel. In the Second Book of Enoch, two classes of celestial beings are equated with the seraphim and cherubim, known as the phoenixes and the chalkydri (from Gr. χαλκύδραι, compd. of χαλκός “brass”, “copper” + ύδρα “hydra“, “water-serpent” — lit. “brazen hydras”, “copper serpents”). Both are described as “flying elements of the sun” that reside in either the 4th or 6th heaven, who have twelve wings and burst into song at sunrise.
In the Book of Revelation (iv. 4–8) the seraphim are described as being forever in God’s presence and praising him: “Day and night with out ceasing they sing: ‘Holy, holy, holy is the Lord God Almighty, who was and is and is to come.'” However this account differs slightly from the account of Isaiah, stating in the eighth verse, “Each of the four living creatures had six wings and was covered with eyes all around, even under his wings.” They appear also in the Christian Gnostic text On the Origin of the World.
Further information: Merkabah mysticism
The 12th-century scholar Maimonides placed the seraphs in the fifth of ten ranks of angels in his exposition of the Jewish angelic hierarchy. In Kabbalah, the seraphim are the higher angels of the World of Beriah (“Creation”, first created realm, divine understanding), whose understanding of their distance from the absolute divinity of Atziluth causes their continual “burning up” in self-nullification. Through this they ascend to God, and return to their place. Below them in the World of Yetzirah (“Formation”, archetypal creation, divine emotions) are the Hayot angels of Ezekiel’s vision, who serve God with self-aware instinctive emotions (“face of a lion, ox, eagle”). Seraphim are part of the angelarchy of modern Orthodox Judaism. Isaiah’s vision is repeated several times in daily Jewish services, including at Kedushah prayer as part of the repetition of the Amidah, and in several other prayers as well. Conservative Judaism retains the traditional doctrines regarding angels and includes references to them in the liturgy, although a literal belief in angels is by no means universal among adherents. Adherents of Reform Judaism and Reconstructionist Judaism generally take images of angels as symbolic.
Medieval Christian theology places seraphs in the highest choir of the angelic hierarchy. They are the caretakers of God‘s throne, continuously singing “holy, holy, holy”. Pseudo-Dionysius the Areopagite in his Celestial Hierarchy (vii), drew upon the Book of Isaiah in fixing the fiery nature of seraphim in the medieval imagination. Seraphim in his view helped the Deity maintain perfect order and are not limited to chanting the trisagion. Taking his cue as well from writings in the Rabbinic tradition, the author gave an etymology for the Seraphim as “those who kindle or make hot”:
The name seraphim clearly indicates their ceaseless and eternal revolution about Divine Principles, their heat and keenness, the exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all-consuming flame; and by the unhidden, unquenchable, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness
The name “Seraphim” does not come from charity only, but from the excess of charity, expressed by the word ardor or fire. Hence Dionysius (Coel. Hier. vii) expounds the name “Seraphim” according to the properties of fire, containing an excess of heat. Now in fire we may consider three things.
First, the movement which is upwards and continuous. This signifies that they are borne inflexibly towards God.
Secondly, the active force which is “heat,” which is not found in fire simply, but exists with a certain sharpness, as being of most penetrating action, and reaching even to the smallest things, and as it were, with superabundant fervor; whereby is signified the action of these angels, exercised powerfully upon those who are subject to them, rousing them to a like fervor, and cleansing them wholly by their heat.
Thirdly we consider in fire the quality of clarity, or brightness; which signifies that these angels have in themselves an inextinguishable light, and that they also perfectly enlighten others.
The seraphim took on a mystic role in Pico della Mirandola‘s Oration on the Dignity of Man (1487), the epitome of Renaissance humanism. Pico took the fiery Seraphim—”they burn with the fire of charity”—as the highest models of human aspiration: “impatient of any second place, let us emulate dignity and glory. And, if we will it, we shall be inferior to them in nothing”, the young Pico announced, in the first flush of optimistic confidence in the human capacity that is the coinage of the Renaissance. “In the light of intelligence, meditating upon the Creator in His work, and the work in its Creator, we shall be resplendent with the light of the Cherubim. If we burn with love for the Creator only, his consuming fire will quickly transform us into the flaming likeness of the Seraphim.”
Giant Slayers |
Dan 11:32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.