northanger (northanger) wrote,
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northanger

AQ-120 = CHASMAL

[15-Aug|03:02am] always been interested in CHASMAL (amber); posted this earlier for reference — seeing connections with Anne McCaffrey's Crystal Singer series. however, updating AQ-107 led to adding AQ-320 (= SEMES EILAM ABRASAX = THE SUPREME TEST), which led to AQ 120 = X.X.X.1.A.A.

AQ 120 = ARROW = 10 HORNS = ABYDOS = ADVENT = ALGMOR = ANAL FIN = ANUBIS = AURIEL = AUROCH = BACCHUS = BEASTS = BLACK EGG = BURNT = CHANGES = CHANNEL = CHASMAL = CORONA = DIVIDED = DRATER = ELIPSE = ENGLAND = EVERY = GAGARIN = GIBSON = GLAMOR = HUMOR = HYBRID = JECHIDAH = LACUNAE = LAUMEN = LENGTH = MAHATMA = MARRY = MEDIATE = MOLOCH = NELAPR = NORTH = PACIFICA = PHLOX = PIETY = RELICS = RULES = SARIRA = SINGLE = SITAEL = SITRI = SKULL = THUBAN = TUGELA = WRITE = YAWAY = X.X.X.1.A.A. (Abuldiz) = ZAMIEL.

 • oariá raiô
 • Anne McCaffrey
 • Crystal Singer
 • Killashandra
 • Crystal Line

AQ 120 = CHASMAL (As we shall see, the word in the Bible that depicts the ability to communicate through thought is chashmal. Although in modern Hebrew chashmal is an everyday word used to describe the natural phenomenon of electricity, it appears only once in the Bible, in the depiction of the Divine Chariot that Ezekiel envisioned in his prophecy; the most profound chapter of the Bible. Ezekiel describes the “eye of chashmal,” a shade of light or color. —Kabbalah and Telepathy) [+] AQ-278 BRAIN CRYSTALS.

02830 חשמל chashmal khash-mal’ - of uncertain derivation; TWOT-770.1; n m; AV-amber 3; 1) a shining substance, amber or electrum [gold + silver alloy; Latin electrum, amber, from Greek elektron] or bronze (uncertain); Ezekiel 1:4, Ezekiel 1:27, Ezekiel 8:2. more at JewishEncyclopedia.com (Hashmal (Hebrew); eshmaru (Assyrian)).

Amber :: # Eze 1:4,27 8:2 Heb., hashmal, rendered by the LXX. elektron, and by the Vulgate electrum), a metal compounded of silver and gold. Some translate the word by "polished brass," others "fine brass," as in # Re 1:15 2:18 It was probably the mixture now called electrum. The word has no connection, however, with what is now called amber, which is a gummy substance, reckoned as belonging to the mineral kingdom though of vegetable origin, a fossil resin.

 • Ezekiel 1:4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber <02830>, out of the midst of the fire.
 • Ezekiel 1:27 And I saw as the colour of amber <02830>, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
 • Ezekiel 8:2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber <02830>.

AMBER in Gill's Expositor

 • 1 Kings 10:12 :: harps also, and psalteries for singers; these musical instruments were made of the same wood [almug - אלמגים ‘almuggiym]; Josephus {i} says of amber, and that their number was 400,000.

Almug :: 1Ki 10:11,12 algum 2Ch 2:8 9:10,11 in the Hebrew occurring only in the plural almuggim (indicating that the wood was brought in planks), the name of a wood brought from Ophir to be used in the building of the temple, and for other purposes. Some suppose it to have been the white sandal-wood of India, the Santalum album of botanists, a native of the mountainous parts of the Malabar coasts. It is a fragrant wood, and is used in China for incense in idol-worship. Others, with some probability, think that it was the Indian red sandal-wood, the pterocarpus santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka. It is found on the Coromandel coast and in Ceylon.

 • Esther 1:6 :: these were placed in a pavement <07531> of red <0923>, and blue <08504>, and white <01858>, and black <05508>, marble <08336> which, according to some, are the porphyrite, Parian, alabaster, and marble of various colours; the marble of the Persians is of four colours, white, black, red and black, and white and black {s}; but others take them to be precious stones, as Jarchi and Aben Ezra; the first is by the Targum interpreted crystal, by others the emerald, one of which Theophrastus {t} speaks of as four cubits long, and three broad, which might be laid in a pavement; the third is, by Bochart {u}, supposed to be the pearl; and in the Talmud {w} it is said to be of such a nature, that if placed in the middle of a dining room, will give light in it as at noonday, which seems to be what is called lychnites; to which Lucian {x} ascribes a like property: nor need all this seem strange, since great was the luxury of the eastern nations. Philostratus {y} speaks of a temple in India paved with pearls, and which he says all the Barbarians use in their temples; particularly it is said {z}, that the roofs of the palaces of Shushan and Ecbatana, the palaces of the kings of Persia, shone with gold and silver, ivory, and amber; no wonder then that their pavements were of very valuable and precious stones: and from hence it appears, that the "lithostrata", the word here used by the Septuagint, or tesserated pavements, were in use four hundred years before the times of Sylla, where the beginning of them is placed by Pliny {a}; there was a "lithostraton" in the second temple at Jerusalem, by us rendered the pavement, Joh 19:13, perhaps the same with the room Gazith, so called from its being laid with hewn stone. Aristeas {b}, who lived in the times of Ptolemy Philadelphus, testifies that the whole floor of the temple was a "lithostraton", or was paved with stone: it is most likely therefore that these had their original in the eastern country, and not in Greece, as Pliny {c} supposed.

07531 רצפה ritspah rits-paw’ from 07529; TWOT-2210a, 2211a; n f; AV-pavement 7, live coal 1; 8; 1) pavement; 2) glowing stone or coal, live coal.

07529 רצף retseph reh’-tsef for 07565; TWOT-2223a; n m; AV-coals 1; 1; 1) hot stone, glowing stone or coal, flame, firebolt, spark.

07565 רשף resheph reh’-shef from 08313; TWOT-2223a; n m; AV-coals 2, burning coals 1, burning heat 1, spark 1, arrow 1, hot thunderbolt 1; 7; 1) flame, firebolt, spark; 1a) flame; 1b) fire-bolt.

08313 שרף saraph saw-raf’ a primitive root; TWOT-2292; v; AV-burn 112, burn up 2, kindled 1, made 1, utterly 1; 117; 1) to burn; 1a) (Qal) to burn; 1b) (Niphal) to be burned; 1c) (Piel) burner, burning (participle); 1d) (Pual) to be burnt up, be burned; [also root for seraphims <08314>].

00923 בהט behat bah’-hat from an unused root (probably meaning to glisten); TWOT-206; n m; AV-red 1; 1; 1) a costly stone (perhaps porphyry), red marble.

08504 תכלת t@keleth tek-ay’-leth probably for 07827; TWOT-2510; n f; AV-blue 50; 50; 1) violet, violet stuff; 1a) violet thread; 1b) violet stuff or fabric; 2) (TWOT) blue (covering spectrum from brilliant red through deep purple).

07827 שחלת sh@cheleth shekh-ay’-leth apparently from the same as 07826 through some obscure idea, perhaps that of peeling off by concussion of sound; TWOT-2363b; n f; AV-onycha 1; 1; 1) onycha; 1a) an ingredient used in the holy incense.

07826 שחל shachal shakh’-al from an unused root probably meaning to roar; TWOT-2363a; n m; AV-lion 4, fierce lion 3; 7; 1) lion; 1a) of Jehovah, wicked men (fig).

01858 דר dar dar apparently from the same as 01865; TWOT-454a; n m; AV-white 1; 1; 1) pearl, mother of pearl.

01865 דרור d@rowr der-ore’ from an unused root (meaning to move rapidly); TWOT-454b; n m; AV-liberty 7, pure 1; 8; 1) a flowing, free run, liberty; 1a) flowing (of myrrh); 1b) liberty.

05508 סחרת cochereth so-kheh’-reth similar to 05507; TWOT-1486e; n f; AV-black 1; 1; 1) a stone used in paving (with marble).

05507 סחרה cocherah so-khay-raw’ properly, of 05503; TWOT-1486c; n f act part; AV-buckler 1; 1; 1) buckler, shield.

05503 סחר cachar saw-khar’ a primitive root; TWOT-1486; v; AV-merchant 14, trade 2, about 1, merchantmen + 0582 1, panteth 1, traffick 1; 20; 1) to go around, go about, travel about in, go about in trade; 1a) (Qal) 1a1) to go about to and fro (in business); 1a2) trader, trafficker (participle); 1b) (Pilpel) to palpitate.

08336 שש shesh shaysh or (for alliteration with 04897) ששי sh@shiy shesh-ee’ for 07893; TWOT-2473, 2379a; n m; AV-linen 20, fine linen 17 marble 3, silk 1, variant 1; 42; 1) something bleached white, byssus, linen, fine linen; 2) alabaster, similar stone, marble.

04897 משי meshiy meh’-shee from 04871; TWOT-1256; n m; AV-silk 2; 2; 1) a costly material for garment; 1a) perhaps silk.

04871 משה mashah maw-shaw’ a primitive root; TWOT-1253; v; AV-draw 3; 3; 1) to draw; 1a) (Qal) to draw; 1b) (Hiphil) to draw.

07893 שיש shayish shah’-yish from an unused root meaning to bleach, i.e. whiten; TWOT-2379; n m; AV-marble 1; 1; 1) alabaster.

 • Job 28:17 :: The gold <02091> and the crystal <02137> cannot equal it Crystal was found in an island of the Red sea, situated before Arabia, called Neron, and in another, which from a gem found in it bears the name of Topazion, and may be thought therefore to be well known by Job; and though it is not now of so much account, it formerly was very valuable. Pliny {a} makes mention of a crystal vessel, sold for 150,000 sesterces, about 1250 pounds sterling; and of two crystal cups broke by Nero in his fury, on hearing of some losses, to punish the then present age, that no other men might drink out of them: some render it "amber", which is found in Prussia, and being at a great distance from Job’s country, might be the more valuable there; and Pliny {b} speaks of it as had in as great esteem as gems: the Septuagint, Vulgate Latin versions, and others, translate it "glass" {c} which had its original from Phoenicia, near Judea; so Pliny says {d} from the lake Cendevia, within the roots of Mount Carmel, in Phoenicia, near Judea, springs the river Belus, from whence glass came first; and he speaks of Sidon (a city in Phoenicia) as famous for it; and Tacitus {e} observes, that the river Belus glides in the Jewish sea, and about the mouth of it sand is gathered and mixed with nitre, and boiled into glass; and this being near the country where Job dwelt, it is thought be had knowledge of it; and from this passage some {f} have concluded the great antiquity of glass; and if it is true what Aelianus {g} relates, that when the monument of the ancient Belus (the first king of Babylon) was dug up by Xerxes, the son of Darius, that there was found a glass urn, where lay a body in oil, it must be in use before the times of Job. An Arabic chronologer {h} affirms what be had from men conversant in history, that in Egypt, after the flood, there were men learned in various sciences, and among the rest in alchemy, and had knowledge of burning glasses; though the invention of these, and of a glass globe, is ascribed to Archimedes {i}, who lived somewhat later than two hundred years before Christ. There was great plenty of glass very early in Ethiopia, after mentioned, in which they enclosed their dead, that they might be seen through it {k}; and if it was in use in Job’s time, and especially if it was then a late invention, it might be highly valued, and therefore placed here with things of the greatest worth. In the times of Nero, Pliny says {l} two small glass cups were sold for six thousand sesterces, or forty five pounds sterling, and according to others near fifty pounds; and the same writer relates, that in the times of Tiberias an art was found out to make glass flexible and malleable; but was ordered to be destroyed, lest the value of gold, silver, and brass, should be lessened by it. The Targum renders the word here used a looking glass; see Gill on "Jos 11:8". Some think the diamond or adamant is meant, and others that it is a general name for all sorts of precious stones, they being clear, transparent, and lucid, as the word signifies: and the exchange of it [shall not be for] jewels of fine gold; set in fine gold; or "vessels" of it, more valuable than gold itself, being made of gold, purified, refined, and wrought by art into curious forms; and yet wisdom is so valuable as not to be exchanged for these. Mr. Broughton takes this fine gold, or gold of Phaz, to be the same with Fess in Barbary, which had its name from a heap of gold there found when its foundation was laid; for "fess" with the Arabs signifies gold {m}.

{c} זכוכית υαλος, Sept. "vitrum", V. L. Tigurine version, Cocceius.

02091 זהב zahab zaw-hawb’ from an unused root meaning to shimmer; TWOT-529a; n m; AV-gold 348, golden 40, fair weather 1; 389; 1) gold; 1a) as precious metal; 1b) as a measure of weight; 1c) of brilliance, splendour (fig.).

02137 זכוכית z@kuwkiyth zek-oo-keeth from 02135; TWOT-550b; n f; AV-crystal 1; 1; 1) glass, crystal, fine glass.

02135 זכה zakah zaw-kaw’ a primitive root [compare 02141]; to be translucent; TWOT-549; v; AV-clean 6, clear 1, pure 1; 8; 1) to be clean, be pure, be clear; 1a) (Qal) 1a1) to be clean, be pure; 1a2) to be clear, be justified; 1b) (Piel) 1b1) to make clean, make pure, keep clean, keep pure; 1c) (Hithpael) 1c1) to cleanse; 1c2) to make yourself clean, purify oneself.

02141 זכך zakak zaw-kak’ a primitive root [compare 02135]; TWOT-550; v; AV-be clean 2, pure 1, purer 1; 4; 1) to be pure, be bright, be clean, be bright, clean; 1a) (Qal) 1a1) to be bright, be shining; 1a2) to be clean, be pure; 1b) (Hiphil) to cleanse, make cleanse, make clean.

Crystal :: # Eze 1:22 with the epithet "terrible," as dazzling the spectators with its brightness). The word occurs in # Re 4:6 21:11 22:1 It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally "ice." The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.

 • Song of Solomon 1:10 :: thy neck <06677> with chains <02737> [of gold]; the word "gold" not being in the text, the chains may be understood, as they commonly are by the Jewish writers, of precious stones; as pearls bored and strung, which make a necklace; so Stockius {b} interprets it of an ornament of pearls and precious stones, orderly disposed and put about the neck, in use with great personages; so the eldest daughter of Priamus had, "collo monile baccatum" {c}, a pearl necklace, which Aeneas made a present of to Dido; such was the chain of gold, beset with amber, presented to Penelope by her suitors, which shone like the sun {d}. The church has her golden chain, or pearl necklace; which are either the graces of the Spirit, so linked together, that where there is one there are all; and which consists of those ten links, or pearls, faith, hope, love, repentance, humility, patience, self-denial, contentment in every state, spiritual knowledge, longsuffering, or forbearance; sincerity goes through them all. Or else the spiritual blessings of the covenant of grace, with which the church and all the saints are blessed in Christ at once, and with one and all; and which golden chain of salvation, one link of which cannot be broken, is excellently described by the apostle in Ro 8:30.

06677 צואר tsavva’r tsav-vawr’ or צור tsavvar (# Ne 3:5) tsav-vawr’ or צורן tsavvaron (# So 4:9) tsav-vaw-rone’ or (fem.) צוארה tsavva’rah (# Mic 2:3) tsav-vaw-raw’ intensively from 06696 in the sense of binding; TWOT-1897a; n m; AV-neck 42; 42; 1) neck, back of neck; 1a) neck, back of neck (of man); 1b) neck (of animals).

06696 צור tsuwr tsoor a primitive root; TWOT-1898,1899,1900; v; AV-besiege 21, lay siege 3, distress 3, bind 2, adversaries 1, assault 1, bags 1, beset 1, cast 1, fashioned 1, fortify 1, inclose 1, bind up 1; 38; 1) to bind, besiege, confine, cramp; 1a) (Qal) 1a1) to confine, secure; 1a2) to shut in, beseige; 1a3) to shut up, enclose; 2) (Qal) to show hostility to, be an adversary, treat as foe; 3) (Qal) to form, fashion, delineate.

02737 חרוז charuwz khaw-rooz’ or (plural) חרוזים from an unused root meaning to perforate; TWOT-737a; n m; AV-chain 1; 1; 1) a beaded necklace, string of beads.

 • Ezekiel 1:1 :: Introduction to Ezekeial 1 This chapter contains a vision, which is the introduction to the prophet’s call and commission to perform his office; in the account of which may be observed the time when it was seen, (Eze 1:1,2); and the place both where the prophet was when he saw it, and the object or things that were beheld by him; and the original, form, and manner of the vision, (Eze 1:3,4); next follow the particulars of it; and first, four living creatures appear, described by their general likeness, as human, (Eze 1:5); and, in particular, by their faces, feet, hands, and wings, (Eze 1:6-11); by their motion and progress, and the spirit by which they were influenced, (Eze 1:12); and by their forms of light, brightness, and heat, in which they appeared and moved, (Eze 1:13,14); and next the wheels, described by their number; for, though they seemed to be as one, they were four; and by their situation on the earth, and by the side of the living creatures, (Eze 1:15); by their appearance, which was alike in them all, and as the colour of beryl, and as a wheel within a wheel, (Eze 1:16), by their motion, which was on their sides, and not retrograde, (Eze 1:17); by their rings or circumferences, which were high, dreadful, and full of eyes, (Eze 1:18); by their dependence on the living creatures, moving as they, having the same spirit they had, (Eze 1:19-21); and then a firmament is seen, described by its situation, over the heads of the living creatures; and by its colour, as the terrible crystal, (Eze 1:22); by what were under it, the wings of the living creatures of which a more particular account is given, (Eze 1:23,24); by what was heard from it, a voice, (Eze 1:25); and by what was above it, a throne; described by its colour, as a sapphire stone; and by a person on it, who had the appearance of a man, (Eze 1:26); who, in general, looked like the colour of amber; within which was the appearance of fire from his loins upwards, and from his loins downwards; the fire had a brightness round about it; and that brightness was like a rainbow in a cloud, on a rainy day; and this appearance was no other than that of a divine and glorious Person; which, when seen by the prophet, caused him, through reverence, to fall upon his face; when he heard a voice speaking to him what is recorded in the following chapter, (Eze 1:27,28).

 • Ezekiel 1:4 :: and out of the midst <08432> thereof as the colour <05869> of amber <02830> out of the midst <08432> of the fire <0784>; that is, out of the midst of the fire, and out of the midst of the brightness about it, there was something which was as "the colour of amber"; or, "like the chasmal" {f}; which, the Jews {g} say, is the name of an angel. It is asked {h}, what is "chasmal?" R. Judah says, חיות אש ממהות, "fiery animals speaking": who, when God speaks, are silent; and when he does not speak, they speak; but Christ is meant; for the appearance of the man upon the throne is said to be as the colour of "chasmal", (Eze 1:27). The word, read the contrary way, is the Messiah, or the anointed, or to be anointed. Jarchi thinks it is the name of a colour, nearest to the colour of fire, Junius and Tremellius render it, "a most lively colour"; and perhaps may mean the colour of a burning coal; and Buxtorf translates it, "a coal exceedingly fired"; a clear, burning, red-hot coal; which may denote the pure light of Christ, who is the brightness of his Father’s glory; his flaming love for his people; his burning zeal for the glory of God, and the good of his church; and his fiery indignation against his enemies. We render the word amber, as do others; by which must be meant, not that which is the juice of certain trees, which is hardened by the air, and is of a yellowish colour; nor that liquid substance which comes from sea shores and rocks, and, being hardened in the same way, is of the colour of wax; but a sort of mixed metal, compounded of gold and silver; the fifth part of it is silver, as Pliny {i} says, and four parts gold; though Bochart is of opinion that the "qurichalcum", a metal made of gold and brass, is meant; which is the most fine brass; to which the feet of Christ are compared in (Re 1:15); and so this "chasmal" may denote the two natures in Christ; the preciousness of his person; his brightness and glory; and his great strength and power. R. Abendana {k} conjectures, that the colour of "chasmal" means the colour of some precious stone, as the colour of "tarshish", or "beryl", (Eze 1:16); and so he that sat upon the throne, in (Re 4:3); was to look upon like a jasper and a sardine stone.

{f} כעין החשמל "tanquam species hasmal, [vel] chasmal", Calvin, Tigerius version, Starckius; "angeli", Munster; "flammae crepitantis", Montanus; "prunarum ardentissimarum", Polanus; "purissimi aeris", Piscator; hlektrou, Sept. "electri", V. L. Pagninus.

08432 תוך tavek taw’-vek from an unused root meaning to sever; 1) midst, middle; 1a) midst, middle; 1b) into, through (after verbs of motion); 1c) among (of a number of persons); 1d) between (of things arranged by twos); 1e) from among (as to take or separate etc).

05869 עין ‘ayin ah’-yin probably a primitive word, Greek 137 Αινων; TWOT-1612a, 1613; n f/m; AV-eye 495, sight 216, seem 19, colour 12, fountain 11, well 11, face 10, pleased + 03190 10, presence 8, displeased + 03415 8, before 8, pleased + 03474 4, conceit 4, think 4, misc 66; 887; 1) eye; 1a) eye; 1a1) of physical eye; 1a2) as showing mental qualities; 1a3) of mental and spiritual faculties (fig.); 2) spring, fountain.

137 Αινων Ainon ahee-nohn’ of Hebrew origin, a derivative of 05869 עינון; ; n pr loc; AV-Aenon 1; 1; Aenon = "springs"; 1) the name of a place "near to Salim" at which John baptised [John 3:23].

AEnon :: Springs, a place near Salim where John baptized (Joh 3:23). It was probably near the upper source of the Wady Far’ah, an open valley extending from Mount Ebal to the Jordan. It is full of springs. A place has been found called ’Ainun, four miles north of the springs.

00784 אש ‘esh aysh a primitive word; TWOT-172; n f; AV-fire 373, burning 1, fiery 1, untranslated variant 1, fire + 0800 1, flaming 1, hot 1; 379; 1) fire; 1a) fire, flames; 1b) supernatural fire (accompanying theophany); 1c) fire (for cooking, roasting, parching); 1d) altar-fire; 1e) God’s anger (fig).

 • Ezekiel 1:27 :: And I saw as the colour <05869> of amber <02830>, &c.] That is, the man upon the throne looked like the colour of amber; of which see Gill on "Eze 1:4"; as the appearance of fire round about within it; which may denote the deity of Christ, or Christ as God, who is a consuming fire to his enemies; a fire enlightening and warming to his people; as a wall of fire protecting them; and as a pillar of fire guiding and directing them, as he did the Israelites in the wilderness; and who has such light and glory in him, as is incomprehensible to us; and therefore this fire appeared round about within, the colour of amber, and under his human nature, through which it broke forth: from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire; it reached upwards and downwards, as well as all around him: and it had brightness round about; the fire; which shone through the human nature, and was upon it, in virtue of its union to the Son of God; and through the Gospel, in which, as in a glass, the glory of the Lord is seen; and which will be brighter and brighter in the latter day; which may be signified by the appearance of his loins downward.

 • Ezekiel 8:2 :: as the colour <05869> of amber <02830>: or "chasmal": which some take to be the name of an angel. The Syriac version is, "as the look of God"; see Gill on "Eze 1:4"; and see Gill on "Eze 1:27".

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