Hints for Living a Satisfying Life

Hints for Living a Satisfying Life WHEN faced with a problem, where do you seek counsel? You might turn to a trusted friend or an experienced counselor. Checking for sources of information, such as at a library, may help. Or you might look to "Grandma’s wisdom," as some Orientals call it, to draw on years of experience. Whatever process you prefer, it is good to consider concise words of wisdom that give valuable tips for solving the problem. Here is a sampling of sound advice that you will find helpful. 2 Family Life: Many parents are worried about raising their children in a world filled with unwholesome influences. Considering the following advice can help: "Train up a boy according to the way for him; even when he grows old he will not turn aside from it."1 As children grow older, they need "the way," a set of standards to meet. More and more specialists have come to realize the importance of providing beneficial rules for children. Wise parental standards give children a feeling of security. In addition: "The rod and reproof are what give wisdom; but a boy let on the loose will be causing his mother shame."2 "The rod" refers to parental authority that must be applied lovingly to prevent children from going astray. Wielding such authority does not involve abusing the child in any way. The counsel to parents is: "Do not be exasperating your children, so that they do not become downhearted."3 3 A fine relationship between a husband and wife is the basis for a happy family. What is needed for such a relationship? "Let each one of you individually so love his wife as he does himself; on the other hand, the wife should have deep respect for her husband."4 Love and respect work as lubricants in the family mechanism. To make this counsel work, communication is vital because "there is a frustrating of plans where there is no confidential talk."5 To promote heart-to-heart communication, we should seek to gain insight into our mate’s feelings, drawing out how he or she really feels. It is wise to keep in mind that "a [person’s] mind may lie deep as water in a well, but a clever man [or, woman] will draw it from him."6 4 Many elderly people feel very lonesome in their later years, being left alone by their offspring, even in countries where filial respect was once the norm. Yet, their offspring do well to consider these wise sayings: "Honor your father and your mother."7 "Do not despise your mother just because she has grown old."8 "He that is maltreating a father and that chases a mother away is a son acting shamefully and disgracefully."9 Elderly parents, on the other hand, need to have a positive outlook and take the initiative to seek heartwarming relationships. "One isolating himself will seek his own selfish longing; against all practical wisdom he will break forth."10 5 Use of Alcohol: It is true that "wine itself makes life rejoice,"11 and that drinking alcoholic beverages may let "one remember [his] own trouble no more."12 But remember: "Wine is a ridiculer, intoxicating liquor is boisterous, and everyone going astray by it is not wise."13 Think of the effects of overdrinking: "At its end [wine] bites just like a serpent, and it secretes poison just like a viper. Your own eyes will see strange things, and your own heart will speak perverse things. . . . ‘When shall I wake up? I shall seek it yet some more.’"14 The moderate use of alcoholic beverages may be beneficial, but abuse of them must always be shunned. 6 Money Management: In some cases, money problems can be prevented by managing funds wisely. Listen to this counsel: "Do not come to be among heavy drinkers of wine, among those who are gluttonous eaters of flesh. For a drunkard and a glutton will come to poverty, and drowsiness will clothe one with mere rags."15 By avoiding alcohol and drug abuse as well as such habits as gambling, we can use our money to provide for our family in a wholesome way. Still, many fail to live within their means and end up working hard just to pay off their debts. Some even obtain a loan to repay the interest on another loan. Keeping in mind the following words of wisdom will help: "He that is pursuing valueless things will have his sufficiency of poverty."16 We might ask ourselves: ‘Do I really need the things that I may want to buy? How many things end up in the closet after being used just a few times?’ A columnist wrote: "Man’s necessities are few—his wants, infinite." Take note of these words of wisdom: "We have brought nothing into the world, and neither can we carry anything out. So, having sustenance and covering, we shall be content with these things. . . . The love of money is a root of all sorts of injurious things, and by reaching out for this love some . . . have stabbed themselves all over with many pains."17 7 Diligence goes a long way in solving money problems. "Go to the ant, you lazy one; see its ways and become wise. . . . A little more sleep, a little more slumbering, a little more folding of the hands in lying down, and your poverty will certainly come just like some rover."18 Careful planning and a realistic budget can also help: "Who of you that wants to build a tower does not first sit down and calculate the expense, to see if he has enough to complete it?"19 8 What, though, if we experience poverty through no fault of our own? For instance, because of an economic upheaval, we may end up unemployed even though we are willing to work hard. Or we may dwell in a land where most people live below the poverty line. What then? "Wisdom is for a protection the same as money is for a protection; but the advantage of knowledge is that wisdom itself preserves alive its owners."20 Moreover, consider this advice: "Have you beheld a man skillful in his work? Before kings is where he will station himself."21 Can we learn skills that will help us in finding work? 9 The following advice may sound contradictory, but it is really effective: "Practice giving, and people will give to you . . . , for with the measure that you are measuring out, they will measure out to you in return."22 This does not mean giving with the expectation of receiving favors in return. Rather, the counsel is to cultivate a generous spirit: "The generous soul will itself be made fat, and the one freely watering others will himself also be freely watered."23 By sharing things in times of need, we promote a spirit of giving that may eventually benefit us. 10 Human relationships: A wise king observed: "I myself have seen all the hard work and all the proficiency in work, that it means the rivalry of one toward another; this also is vanity and a striving after the wind."24 Rivalry has driven many people to act unwisely. A person sees his neighbor getting a 32-inch [80 cm] television set, and off he goes to buy a 36-inch [90 cm] set, even though his 27-inch [70 cm] set works perfectly. Such rivalry is indeed vanity, just like striving after the wind—a lot of running around for nothing. Don’t you agree? 11 We may be offended by what others have said to us. But consider this advice: "Do not hurry yourself in your spirit to become offended, for the taking of offense is what rests in the bosom of the stupid ones."25 True, there are instances where becoming indignant can be justified. "Be wrathful," concedes an ancient writer, "and yet do not sin; let the sun not set with you in a provoked state."26 How, though, can we deal with the strong emotion of anger? "The insight of a man certainly slows down his anger, and it is beauty on his part to pass over transgression."27 Insight is what is needed. We might ask ourselves: ‘Why did he act that way? Were there extenuating circumstances?’ In addition to insight, there are qualities that can be cultivated to deal with anger. "Clothe yourselves with the tender affections of compassion, kindness, lowliness of mind, mildness, and long-suffering. Continue putting up with one another and forgiving one another freely if anyone has a cause for complaint against another. . . . But, besides all these things, clothe yourselves with love, for it is a perfect bond of union."28 Yes, love irons out many a problem in human relationships. 12 Still, there is "a little member" that stands in the way of maintaining peaceful human relationships—the tongue. How true these words are: "The tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison."29 And noteworthy indeed is this advice: "Every man must be swift about hearing, slow about speaking, slow about wrath."30 In the use of the tongue, however, we need to be careful not to resort to half-truths in order to maintain a superficial peace. "Just let your word ‘Yes’ mean Yes, your ‘No,’ No; for what is in excess of these is from the wicked one."31 13 How can we maintain wholesome relationships with others? Note this guiding principle: ‘Keep an eye, not in personal interest upon just your own matters, but also in personal interest upon those of the others.’32 Thus we will be living up to what many call the Golden Rule: "All things, therefore, that you want men to do to you, you also must likewise do to them."33 14 Stress: How can we maintain emotional balance in this world full of stress? "A joyful heart has a good effect on the countenance, but because of the pain of the heart there is a stricken spirit."34 We may easily lose "a joyful heart" when we see others ignore what seems right in our eyes. Yet, we do well to remember these words: "Do not become righteous overmuch, nor show yourself excessively wise. Why should you cause desolation to yourself?"35 On the other hand, anxieties of life may constantly afflict us. Then what? Let us remember: "Anxious care in the heart of a man is what will cause it to bow down, but the good word is what makes it rejoice."36 We might ponder over "the good word," the kind word that encourages us. Having a positive attitude despite depressing circumstances may even have a healthful effect: "A heart that is joyful does good as a curer."37 When we become depressed because others do not seem to care about us, we could try practicing this formula: "There is more happiness in giving than there is in receiving."38 By having a positive attitude, we can cope with the stress we face each day. 15 Do you think that the aforementioned words of wisdom can work for you living in the 21st century? In fact, they are found in an ancient book—the Bible. But why look to the Bible instead of to other sources of wisdom? Because, among other reasons, the principles found in the Bible have time-tested value. Take, for example, Yasuhiro and Kayoko, who were involved in the women’s liberation movement. They got married only because Kayoko was pregnant with Yasuhiro’s baby. On account of financial problems and a sense of incompatibility, however, they soon got a divorce. Later, unknown to each other, both of them started to study the Bible with Jehovah’s Witnesses. Each of them observed significant changes in the other’s life. Yasuhiro and Kayoko decided to remarry. Although their life is not problem-free, they now have Bible principles to live by, and both are making concessions to solve their problems. Among Jehovah’s Witnesses, you will see the fine results of applying Bible principles in life. How about attending one of their meetings to get acquainted with people who are trying to live by the Bible? 16 The advice quoted above is merely a sampling of the inexhaustible supply of practical wisdom you can find in this gold mine of enlightenment, the Bible. There are reasons why Jehovah’s Witnesses willingly apply Bible principles in their lives. Why not find out the reasons behind that willingness and learn some basic facts about the Bible? FIND THE WORDS OF WISDOM IN THE BIBLE 1. Proverbs 22:6 2. Proverbs 29:15 3. Colossians 3:21 4. Ephesians 5:28, 33 5. Proverbs 15:22 6. Proverbs 20:5, "Moffatt" 7. Matthew 19:19 8. Proverbs 23:22 9. Proverbs 19:26 10. Proverbs 18:1 11. Ecclesiastes 10:19 12. Proverbs 31:6, 7 13. Proverbs 20:1 14. Proverbs 23:29-35 15. Proverbs 23:20, 21 16. Proverbs 28:19 17. 1 Timothy 6:7-10; Luke 12:15 18. Proverbs 6:6-11 19. Luke 14:28 20. Ecclesiastes 7:12 21. Proverbs 22:29 22. Luke 6:38 23. Proverbs 11:25; Ecclesiastes 11:1 24. Ecclesiastes 4:4 25. Ecclesiastes 7:9 26. Ephesians 4:26, 27 27. Proverbs 19:11 28. Colossians 3:12-14 29. James 3:5-8 30. James 1:19 31. Matthew 5:37 32. Philippians 2:4 33. Matthew 7:12 34. Proverbs 15:13 35. Ecclesiastes 7:16 36. Proverbs 12:25 37. Proverbs 17:22 38. Acts 20:35

public criticism

• How should we react to public criticism of the Kingdom work? From time to time apostates and other opposers of the Kingdom message publicly criticize the activity and teachings of Jehovah’s people, using TV and radio programs or articles in newspapers and magazines. Usually the best way to handle such adverse publicity is to ignore it, remembering the fine example of Jesus: "When he was being reviled, he did not go reviling in return. When he was suffering, he did not go threatening, but kept on committing himself to the one who judges righteously."—1 Pet. 2:23. Some may feel we should make a public reply to criticism, going on radio or TV to do so or perhaps writing letters to editors, and so forth. However, such action often serves only to publicize further the criticism and the erroneous teachings of the opposers. Jehovah’s Witnesses are well known in most communities and many people appreciate our service and the fine publications we distribute. Usually any questions about our beliefs and organization which might be raised by public criticism can be answered at the door as we engage in our house-to-house witnessing. Thus, persons with good motives will have their questions answered and we do not provide opposers with additional free publicity. More importantly, the Kingdom good news continues to be preached with a minimum of distraction and disciple-making goes forward as Jesus directed.—Matt. 28:19, 20. If the elders in a particular locality feel there should be some public reply to criticism in order to defend Jehovah’s name and people, it is always good first to contact the Society, giving all the facts about the matter and explaining in full the proposed format of any written or other type of defense that might be proposed. The Society can then consider the matter and offer appropriate suggestions. For further information on this subject please see the following articles: "Replying to Critics" in January 1977 Our Kingdom Service; "Should You Retaliate?" in May 22, 1974, Awake!; and "What Defense Against Defamers of True Christians?" in the November 15, 1976, Watchtower.

WILDERNESS

WILDERNESS The Hebrew term for wilderness (midh·bar´) in general refers to a sparsely settled, uncultivated land. (Jer 2:2) It might include pasture grounds (Ps 65:12; Jer 23:10; Ex 3:1), cisterns (2Ch 26:10), houses, and even some cities (1Ki 2:34; Jos 15:61, 62; Isa 42:11). While often designating simply steppelands with brush and grass, midh·bar´ may also apply to waterless regions that could be termed true deserts. Other Hebrew terms used to designate such areas more specifically are often found in poetic parallel with midh·bar´.—Ps 78:40; Jer 50:12. The word yeshi·mohn´ denotes a natural waste place or desert. (Ps 68:7; Isa 43:19, 20) It is apparently a stronger term than midh·bar´, indicating greater barrenness, as in the expression the "empty, howling desert [yeshi·mon´]." (De 32:10) Used with the definite article, it refers to specific wilderness areas.—Nu 21:20; 1Sa 23:19, 24; see JESHIMON. `Ara·vah´ describes arid and sterile tracts, like those across the Jordan from Jericho. (Nu 22:1) Such desert plains could be the result of forest destruction and lack of proper conservation and cultivation, or they could be the result of prolonged drought, these conditions converting productive terrain into unfruitful wastelands. (Isa 33:9; Jer 51:43) With the definite article, the word also denotes a specific part of the Promised Land. (See ARABAH; ARABAH, TORRENT VALLEY OF.) Another term, tsi·yah´, describes any "waterless region" and is used in parallel with the previously mentioned words.—Ps 107:35; Isa 35:1. Even those regions meriting the description "desert" in the Bible were rarely of the sandy type, as certain portions of the Sahara Desert are with their rolling sand dunes. Usually they were relatively treeless, arid or semiarid flatlands, rocky plateaus, or desolate waterless valleys hemmed in by high mountains and barren peaks.—Job 30:3-7; Jer 17:6; Eze 19:13. The nation of Israel, making their Exodus from Egypt, were guided by God into the wilderness along the Red Sea, causing Pharaoh to assume that they had lost their bearings. (Ex 13:18-20; 14:1-3) On the other side of the Red Sea, and for the remainder of 40 years, Israel passed from one wilderness section to another, including the wilderness regions of Shur, Sin, Sinai, Paran, and Zin (Ex 15:22; 16:1; 19:1; Nu 10:12; 20:1), at times encamping at oases, such as at Elim, with its 12 springs and 70 palm trees (Ex 15:27), and at Kadesh.—Nu 13:26; De 2:14; MAP, Vol. 1, p. 541. The Promised Land itself, forming part of the so-called Fertile Crescent, lay like a finger of well-cultivated land bounded on one side by the Mediterranean Sea and on two sides by vast wilderness regions—the Syro-Arabian Desert on the E and the Sinai Peninsula on the S. (Ex 23:31) Within the land’s boundaries were smaller wilderness sections, for example, that by Dothan, just S of the Valley of Jezreel, where Joseph was cast into the waterpit by his brothers (Ge 37:17, 22); the Wilderness of Judah, with certain sections around the cities of Ziph, Maon, and En-gedi, wildernesses in which David sought refuge from Saul (Jg 1:16; 1Sa 23:14, 24; 24:1); and wilderness regions on the E side of the Jordan, merging with the Syro-Arabian Desert (Nu 21:13; De 1:1; 4:43). Much of the rift valley through which the Jordan River runs (today called The Ghor) is basically desert land. While many of the wilderness regions mentioned in the Bible are today completely barren wastelands, there is evidence that some were not always so. Denis Baly, in The Geography of the Bible (1957, p. 91), says that "the nature of the vegetation pattern must have undergone very great changes since Biblical times." The original well-balanced conditions on which soil, climate, and vegetation formed a stable environment, with little soil erosion, were thrown out of balance by destruction of forests that were never replanted. With shade gone, and roots no longer holding the soil, the burning summer heat and slashing winter rains destroyed it. The earth was baked by the sun, swept by the wind, flaked by extreme temperature variations, and washed away by the rains. Archaeological investigation shows that many areas now completely barren once "included pasture lands, plains, and oases where springs and occasional rains plus careful water conservation made possible the building of villages and the maintaining of important caravan routes." (The Interpreter’s Dictionary of the Bible, edited by G. Buttrick, 1962, Vol. 1, p. 828) Even today many of such wilderness areas are covered with a heavy green turf in the spring, though by the end of summer they have been burned bare by heat and drought. Conditions in Wilderness of Wandering. Although the conditions in some of the wilderness regions were quite possibly more favorable in the ancient past than at the present time, Moses could speak of Israel’s trek through Sinai as "through the great and fear-inspiring wilderness, with poisonous serpents and scorpions and with thirsty ground that has no water." (De 1:19; 8:15; PICTURES, Vol. 1, p. 542) It was a "land of fevers" (Ho 13:5), a land of pit and deep shadow. (Jer 2:6) The more barren wilderness regions either were uninhabited (Job 38:26) or were places where tent dwellers resided and nomads roamed. (1Ch 5:9, 10; Jer 3:2) Here were brambles and thornbushes (Ge 21:14, 15; Ex 3:1, 2; Jg 8:7), thorny lotus trees, and thickets of prickly acacia trees.—Ex 25:10; Job 40:21, 22. Weary travelers traversing the beaten paths (Jer 12:12) might seek shade under the thin, rodlike branches of a broom tree (1Ki 19:4, 5), or under a gloomy-looking dwarf juniper (Jer 48:6), or by the gnarled trunk of a tamarisk with its featherlike foliage of tiny evergreen leaves (Ge 21:33). High above, eagles and other birds of prey wheeled around in cloudless skies (De 32:10, 11), while horned vipers and arrow snakes slithered over rocks and under bushes, sand lizards scurried about, and big monitor lizards lumbered along on short, powerful legs. (Le 11:30; Ps 140:3; Isa 34:15) Mountain goats appeared on rocky crags (1Sa 24:2); wild asses, zebras, camels, and ostriches foraged on the sparse vegetation; and even pelicans and porcupines might be seen. (Job 24:5; 39:5, 6; Jer 2:24; La 4:3; Zep 2:13, 14) At night, the howling of jackals and wolves was joined by the hooting of owls or the whirring cry of the nightjar, adding to the feeling of wildness and isolation. (Isa 34:11-15; Jer 5:6) Those who slept in a wilderness region generally did so with little sense of security.—Compare Eze 34:25. With the exception of scattered oases, the Sinai Peninsula is largely a region of sand, hard gravel, and rock. Meager vegetation grows in the wadis. Anciently there may have been a greater amount of rainfall and also more vegetation. However, without God’s care, the Israelites, possibly numbering three million, could never have survived in this barren region. As Moses told them on the Plains of Moab: "Watch out for yourself that you may not forget Jehovah your God . . . who brought you out of the land of Egypt, out of the house of slaves; who caused you to walk through the great and fear-inspiring wilderness, with poisonous serpents and scorpions and with thirsty ground that has no water; who brought forth water for you out of the flinty rock; who fed you with manna in the wilderness, which your fathers had not known, in order to humble you and in order to put you to the test so as to do you good in your afterdays."—De 8:11-16. Wilderness in the Greek Scriptures. Here the Greek term e´re·mos corresponds generally to the Hebrew midh·bar´. (Lu 15:4) It describes the wilderness setting of John the Baptizer’s preaching (Mt 3:1) and the lonely places into which a certain demonized man was driven. (Lu 8:27-29) Jesus, after being baptized, fasted and was tempted by Satan in a wilderness region. (Mt 4:1; compare Le 16:20-22.) During his ministry, at times Jesus retired to the wilderness to pray. (Lu 5:16) He assured his disciples, however, that his presence with kingly power would not be limited to some lonely wilderness but would be made manifest everywhere. (Mt 24:26) The wilderness still had its own special dangers when the apostle Paul made his missionary journeys.—2Co 11:26; compare Ac 21:38. Figurative Uses. The wilderness regions to the E and SE of Palestine were also the source of fierce hot winds now called siroccos, from the Arabic word (sharquiyyeh) for "east wind." These winds blowing in from the desert have a tremendous parching effect, absorbing all the moisture in the air and often carrying with them fine, yellowish dust. (Jer 4:11) The siroccos occur principally in the spring and fall, and those in the spring can be very destructive to vegetation and crops. (Eze 17:10) Speaking of Ephraim, as the tribe representing the apostate northern kingdom of Israel, Jehovah foretold that though Ephraim "should show fruitfulness, an east wind . . . will come. From a wilderness it is coming up, and it will dry up his well and drain his spring. That one will pillage the treasure of all desirable articles." This devastating east wind out of the wilderness symbolized the attack on Israel by Assyria out of the E, plundering and carrying the Israelites captive.—Ho 13:12-16. Wilderness regions themselves, characteristically thinly inhabited and manifesting a lack of human attention and cultivation, were often used to depict the destructive results of enemy invasion. Because of Judah’s unfaithfulness, the armies of Babylon would make her ‘holy cities a wilderness, Zion a sheer wilderness, Jerusalem a desolate waste’ (Isa 64:10), her orchards and cultivated fields all taking on a wilderness appearance. (Jer 4:26; 9:10-12) Her princely rulers, who had been like majestic cedars of a forest, would be felled. (Jer 22:6, 7; compare Eze 17:1-4, 12, 13.) On the other hand, in retribution for their hatred and opposition to God’s kingdom arrangement, the enemy nations, such as Babylon, Egypt, Edom, and others, were to undergo a similar experience. Particularly Babylon was singled out as due to become a "waterless wilderness and a desert plain," uninhabited, forgotten in her desolation.—Jer 50:12-16; Joe 3:19; Zep 2:9, 10. By contrast, the restoration of Judah, after the 70-year exile, would be like converting a wilderness region into an Edenic garden, with fruitful orchards and productive fields watered by streams and rivers, and with reedy plants, leafy trees, and blossoming flowers, all making the land appear to rejoice.—Isa 35:1, 2; 51:3. Individuals. Similar references to individuals show that such prophecies apply primarily in a spiritual, rather than a literal, way. Thus, the one trusting in men rather than in Jehovah is likened to a solitary tree in a desert plain, with no hope of seeing good. But the one trusting in Jehovah is like "a tree planted by the waters," fruitful, luxuriant, secure. (Jer 17:5-8) These contrasts also provide the basis for a mental picture of what constituted a wilderness region. "Wilderness of the sea." The "wilderness [midh·bar´] of the sea" at Isaiah 21:1 has been understood by some commentators to be an expression referring to the southern part of ancient Babylonia. When the Euphrates and Tigris rivers annually overflowed their banks, this region became as a ‘wilderness sea.’ In Revelation. In the book of Revelation, the wilderness is used in a dual sense: to represent solitude and refuge from attackers in the case of the symbolic woman who gives birth to the royal male child (Re 12:6, 14), and to represent the home of wild beasts in the case of the symbolic woman "Babylon the Great," who rides the seven-headed wild beast.—Re 17:3-6, 12-14.

WATER

WATER The liquid that is a major constituent of all living matter. Jehovah is the Source of this liquid (Re 14:7) so essential to the life of man, animals, and vegetation on earth. (Ex 17:2, 3; Job 8:11; 14:7-9; Ps 105:29; Isa 1:30) He provides it and can control it. (Ex 14:21-29; Job 5:10; 26:8; 28:25; 37:10; Ps 107:35) God furnished the Israelites with water, miraculously when necessary (Ex 17:1-7; Ne 9:15, 20; Ps 78:16, 20; Isa 35:6, 7; 43:20; 48:21); gave them a land having plenty of water (De 8:7); and promised to bless their water supply as long as they obeyed him (Ex 23:25). Jehovah was responsible for the original watering of the ground by means of a mist arising from the earth, and he established the laws governing evaporation of water and its precipitation as rain. (Ge 2:5, 6; Job 36:27; Am 5:8; see CLOUD; MIST; RAIN.) On the second creative day, God produced an expanse by having some water remain on earth while raising a great quantity high above the globe; the waters above the expanse undoubtedly supplied the water whereby the wicked were later destroyed in the Flood of Noah’s day.—Ge 1:6-8; 7:11, 17-24; Isa 54:9. The Law given at Mount Sinai prohibited making images of things "in the waters under the earth," apparently meaning aquatic creatures in earth’s waters, which are below the level of the land. This would include rivers, lakes, seas, and subterranean waters.—Ex 20:4; De 4:15-18; 5:8. Illustrative and Figurative Uses. There are numerous illustrative and figurative references to water in the Scriptures. People, especially the restless masses alienated from God, are symbolized by waters. Babylon the Great, in her earth-wide domination, is said to sit "on many waters." These waters are explained in John’s vision of the great harlot to "mean peoples and crowds and nations and tongues."—Re 17:1, 15; compare Isa 57:20. Because of the power of water as a destructive agent (causing drowning, washing away, or similar effects), it is often employed as a symbol of some destructive force. (Ps 69:1, 2, 14, 15; 144:7, 8) It is used of a military force at Jeremiah 47:2. Water was used at the tabernacle both for physical cleanness and in a symbolic way. At the installation of the priesthood, the priests were washed with water, and symbolically, "sin-cleansing water" was spattered on the Levites. (Ex 29:4; Nu 8:6, 7) Priests washed before ministering at Jehovah’s sanctuary and before approaching the altar of burnt offering. (Ex 40:30-32) Water was employed to wash sacrifices (Le 1:9) and in ceremonial purifications. (Le 14:5-9, 50-52; 15:4-27; 17:15; Nu 19:1-22; see CLEAN, CLEANNESS.) The "holy water" used in the case of jealousy, where a wife was suspected of adultery, evidently was pure, fresh water, into which dust from the tabernacle was put before she drank it.—Nu 5:17-24. Life-giving water. Jehovah is "the source of living water." Only from him and through his Son, Jesus Christ, the Chief Agent of life, can men receive everlasting life. (Jer 2:13; Joh 17:1, 3) Jesus told a Samaritan woman at a well near Sychar that the water he would give would become in its receiver "a fountain of water bubbling up to impart everlasting life."—Joh 4:7-15. The apostle John records his vision of "a new heaven and a new earth" in which he saw flowing out from the throne of God "a river of water of life." On each side of this river there were trees producing fruit, the leaves of the trees being used for the curing of the nations. (Re 21:1; 22:1, 2) After this feature of the vision was completed, Jesus spoke to John about his purpose in sending his angel with the vision. Then John heard the proclamation: "And the spirit and the bride keep on saying: ‘Come!’ And let anyone hearing say: ‘Come!’ And let anyone thirsting come; let anyone that wishes take life’s water free." Evidently this invitation would be extended by God’s servants for thirsty ones to begin drinking of God’s provisions for gaining eternal life through the Lamb of God. (Joh 1:29) They could get what is now available of this water of life. The invitation is to be extended to everyone who can be reached, not for the purpose of commercial gain by selling the water, but free to all desiring it.—Re 22:17. Before Jesus’ death and resurrection, he spoke of his followers who would receive holy spirit, beginning at Pentecost 33 C.E., saying that out from their inmost parts "streams of living water will flow." (Joh 7:37-39) The record in the Christian Greek Scriptures provides abundant evidence that, impelled by the activating force of God’s spirit, the apostles and disciples accomplished marvels in bringing life-giving waters to other people, starting from Jerusalem and expanding throughout the then known world. Nourishing the implanted word. Using a different figure in writing to the congregation at Corinth, the apostle Paul likened the work of the Christian minister to that of a farmer, who first plants the seed, waters and cultivates it, then waits for God to make the plant grow to maturity. Paul brought the good news of the Kingdom to the Corinthians, planting seed in the Corinthian "field." Apollos came afterward and by his further teaching nourished and cultivated the seed sown, but God, by his spirit, brought growth. Paul used this illustration to emphasize the fact that no individual human is important in himself, but all are ministers, working together as God’s workmen. God is the important One, and he blesses such unselfish, unified work.—1Co 3:5-9. God’s word of truth. God’s word of truth is likened to water that cleanses. The Christian congregation is clean in the sight of God, like a chaste bride for Christ, who cleansed it "with the bath of water by means of the word." (Eph 5:25-27) In a similar usage, Paul speaks to his fellow Christians who have the hope of being underpriests of Christ in the heavens. Referring back to the tabernacle and the requirement that the priests wash in water before entering the sanctuary to serve, he says: "Since we have a great priest [Jesus Christ] over the house of God, let us approach with true hearts in the full assurance of faith, having had . . . our bodies bathed with clean water." (Heb 10:21, 22) This cleansing involves not only the knowledge of God’s word but also its application in their daily lives. The water of baptism. Jesus explained to Nicodemus: "Unless anyone is born from water and spirit, he cannot enter into the kingdom of God." (Joh 3:5) Jesus was apparently speaking of the water of baptism, when a person repents of his sins and turns away from his former course of life, presenting himself to God through baptism in the name of Jesus Christ.—Compare Eph 4:4, 5, which speaks of the "one baptism." The apostle John later wrote: "This is he that came by means of water and blood, Jesus Christ . . . For there are three witness bearers, the spirit and the water and the blood, and the three are in agreement." (1Jo 5:5-8) When Jesus came "into the world," that is, when he began his ministerial and sacrificial course as God’s Messiah, he came to John the Baptizer to be immersed in water (not in repentance for sins, but in presentation of himself to God, to carry out God’s will for him). (Heb 10:5-7) After this, God’s spirit came down upon him, a testimony that he was God’s Son and the Messiah. (Lu 3:21, 22) It is the water of his baptism that is in harmony with the blood of his sacrifice and with God’s spirit in unanimously testifying to this great Messianic truth. Other figurative uses. David said concerning the wicked: "May they dissolve as into waters that go their way." (Ps 58:7) David may have had in mind the torrent valleys common in Palestine, many of which are filled with a swelling, threatening torrent during a flash flood. But the water quickly runs off and disappears, leaving the valley dry. When attacking the city of Ai, the Israelites sent out a small force that was defeated. This had a demoralizing effect on the Israelites, for the account says that the hearts of the people of Israel "began to melt and became as water," meaning that they sensed they had somehow incurred Jehovah’s displeasure and were without his help. Joshua was very upset, evidently because Israel, the army of Jehovah, had fled in fear before their enemies, thus bringing reproach upon Jehovah’s name.—Jos 7:5-9.

VEGETATION

VEGETATION Plants in general. On the third creative "day," God caused the earth to bring forth "vegetation bearing seed according to its kind"; thus it was able to reproduce. (Ge 1:11-13) Genesis 2:5, 6 apparently describes conditions on that "day" just after God made dry land appear but before the production of grass, seed-bearing vegetation, and fruit-bearing trees. To supply needed moisture for coming plant life, Jehovah provided that mist should regularly rise from the earth to water the ground. It kept vegetation flourishing earth wide, even though there was then no rain. Although the luminaries in the heavens did not become clearly discernible in the expanse until the fourth creative "day" (Ge 1:14-16), an ample amount of diffused light was evidently available by the third "day" to foster the growth of vegetation.—See Ge 1:14, Ro, ftn. God gave green vegetation to man and the animals as part of their original food supply, later expanding mankind’s diet to include meat from which the blood had been drained. (Ge 1:29, 30; 9:3, 4) Sinful man was compelled to toil for the vegetation he ate (Ge 3:18, 19), but Jehovah remained the Provider of it for man and beast alike, for He is the Provider of the sunshine and rain essential to its growth.—Ps 104:14; 106:20; Mic 5:7; Zec 10:1; Heb 6:7; compare De 32:2. Growth of vegetation can be controlled by God according to his purpose. He assured the Israelites that their obedience would be rewarded with rain and vegetation for their domestic animals. (De 11:13-15) However, if they abandoned their covenant with God, he would make their land devoid of vegetation. (De 29:22-25; compare Isa 42:15; Jer 12:4; 14:6.) One blow from Jehovah against ancient Egypt consisted of hail that struck all sorts of vegetation. In another God-sent blow, locusts devoured all the vegetation the hail had left.—Ex 9:22, 25; 10:12, 15; Ps 105:34, 35; compare Am 7:1-3. Figurative Use. During the Palestinian dry season, vegetation, when subjected to the scorching heat of the sun or a parching east wind, quickly dries up. Accordingly, people about to be subjugated by military conquest are likened to "vegetation of the field and green tender grass, grass of the roofs, when there is a scorching before the east wind." (2Ki 19:25, 26; Isa 37:26, 27) Similarly, when severely afflicted, the psalmist exclaimed: "My heart has been struck just like vegetation and is dried up." "I myself am dried up like mere vegetation."—Ps 102:4, 11. Under favorable conditions vegetation sprouts in great profusion, making it an appropriate figure to represent numerous descendants. (Job 5:25) During Solomon’s reign, for example, "Judah and Israel were many" and flourished, "eating and drinking and rejoicing." (1Ki 4:20) This is evidently alluded to in a psalm regarding Solomon: "Those who are from the city will blossom like the vegetation of the earth." (Ps 72:16) On the other hand, though the wicked for a time may sprout like vegetation, they are not flourishing because of God’s blessing but are in line to be "annihilated forever."—Ps 92:7. In the Scriptures, trees at times represent those who are prominent and lofty (compare Eze 31:2-14), whereas the lowly vegetation, like the bramble, grass, or rushes, can represent people generally. (Compare Jg 9:8-15; 2Ki 14:8-10; Isa 19:15; 40:6, 7.) This aids in understanding the significance of Revelation 8:7, which speaks of the burning up of "a third of the trees" and "all the green vegetation."

RAIN

RAIN A vital part of the cycle by which water that rises into the atmosphere as vapor from land and water surfaces of the globe later condenses and falls to the ground, thus providing moisture necessary for plant and animal life. The Bible mentions rain in connection with this wisely arranged and dependable cycle.—Job 36:27, 28; Ec 1:7; Isa 55:10. In addition to the general words for rain, a number of Hebrew and Greek terms referring to rain have the various meanings "downpour; pouring rain" (1Ki 18:41; Eze 1:28), "steady rain" (Pr 27:15), "spring or early rain" and "autumn or late rain" (De 11:14; Jas 5:7), "gentle rain" (De 32:2), "rainstorm" (Isa 4:6), and "copious showers" (Ps 65:10). At an early point in the history of the preparation of the earth, "God had not made it rain upon the earth," but "a mist would go up from the earth and it watered the entire surface of the ground." The time referred to is evidently early on the third creative "day," before vegetation appeared. (Ge 2:5, 6; 1:9-13; see MIST.) The first instance in the Biblical record when rain is specifically mentioned as falling is in the account of the Flood. Then "the floodgates of the heavens were opened," and "the downpour upon the earth went on for forty days and forty nights."—Ge 7:11, 12; 8:2. Formation. Among the questions that Jehovah put to Job, emphasizing man’s limited understanding of the forces and laws of creation and the earth, was: "Does there exist a father for the rain?" (Job 38:28) Though meteorologists have studied extensively the formation of rain, what have emerged are, as The World Book Encyclopedia says, "theories." (1987, Vol. 16, pp. 123, 124) As warm air containing water vapor rises and cools, moisture condenses into tiny water droplets. One theory holds that as the larger droplets fall through a cloud, they collide with smaller droplets and combine with them, until they become too heavy for the air to support. Another theory proposes that ice crystals form in cloud tops where the temperature is below the freezing point and change to rain as they fall through warmer air. Jehovah as a Source. Jehovah was no mere "rain god" for Israel. He was not like Baal, whom the Canaanites thought brought the rainy season with his awakening to life. Faithful Israelites recognized that Jehovah, not Baal, could withhold the precious rain. This was clearly illustrated when Jehovah brought a drought in Israel when Baal worship there was at its peak, in the time of the prophet Elijah.—1Ki 17:1, 7; Jas 5:17, 18. It is Jehovah who prepared rain for the earth. (Ps 147:8; Isa 30:23) He "has divided a channel for the flood," perhaps referring to the way in which God causes clouds to channel rain down over certain parts of the globe. (Job 38:25-27; compare Ps 135:7; Jer 10:13.) His ability to control rain in harmony with his purpose is one of the things that distinguished Jehovah from the lifeless idol gods worshiped by the nations surrounding Israel. (Jer 14:22) In the Promised Land the Israelites had even more reason to appreciate that than when they were in Egypt, where rain was very infrequent.—De 11:10, 11. In preaching to the Greeks in Lystra, Paul and Barnabas explained that the rains served as a witness about "the living God" and a demonstration of his goodness. (Ac 14:14-17) The benefits of rain are felt not just by the good and righteous but by all people; so, Jesus pointed out, God’s love in this regard should serve as a pattern for humans.—Mt 5:43-48. Rainfall in the Promised Land. A distinct feature of the climate of the Promised Land is its variety as to rainfall. Two chief factors determining the amount of rain are proximity to the sea and the land’s elevation. The plains along the Mediterranean receive considerable rain during the rainy season, with the amount decreasing as one goes from N to S. The rainfall tends to be greater in the hills and mountains because the moisture carried eastward from the sea condenses more heavily there. The Jordan Valley lies in a "rain shadow," for the air traveling over the mountains has by then given up much of its moisture, and the air is warmed as it moves into the valley. Yet, when this air meets the elevated plateau E of the Jordan, clouds again form, resulting in some rainfall. This makes a strip of land E of the Jordan suitable for grazing or limited agriculture. Farther E is the desert, where the rain is too light and irregular to be useful for raising crops or for grazing herds. Seasons. The two primary seasons in the Promised Land, summer and winter, can rather accurately be viewed as the dry season and the rainy season. (Compare Ps 32:4; Ca 2:11, ftn.) From about mid-April to mid-October very little rain falls. Rain is rare in this period during which the harvest takes place. Proverbs 26:1 shows that rain at harvesttime was considered quite out of place. (Compare 1Sa 12:17-19.) During the rainy season the rain is not constant; it alternates with clear days. Since this is also the cold period, exposure to the rain is very chilling. (Ezr 10:9, 13) Therefore, a comfortable shelter is most appreciated.—Isa 4:6; 25:4; 32:2; Job 24:8. Autumn and spring rain. The Bible mentions "the autumn [early or former] rain and the spring [latter] rain," which were promised by God as a blessing upon the faithful Israelites. (De 11:14, ftn; Jer 5:24; Joe 2:23, 24) The farmer patiently awaited the rains of these periods between the summer and winter. (Jas 5:7; compare Job 29:23.) The early, or autumn, rain (beginning about mid-October) was anxiously anticipated to relieve the heat and dryness of summer. It was necessary before planting could begin, for the rain softened the ground and allowed the farmer to plow his land. Similarly, the late, or spring, rain (about mid-April) was required to water the growing crops so that they would mature, and particularly so that the grain would ripen.—Zec 10:1; Am 4:7; Ca 2:11-13. Figurative Use. When God blessed Israel with rains in their appointed time, an abundance resulted. Hence, Hosea could promise that Jehovah would "come in like a pouring rain," "like a spring rain that saturates the earth," for those who sought to know him. (Ho 6:3) God’s instructions were to "drip as the rain" and his sayings as "gentle rains upon grass and as copious showers upon vegetation." (De 32:2) They would be able to sink in slowly but be sufficient to provide full refreshment, as showers on vegetation. Similarly, a source of refreshment and plenty was depicted in likening the regathered remnant of Jacob to "copious showers upon vegetation."—Mic 5:7. The reign of God’s king described in Psalm 72 would be marked by prosperity and blessing. Consequently, he was represented as descending "like the rain upon the mown grass, like copious showers that wet the earth" and produce fresh vegetation. (Ps 72:1, 6; compare 2Sa 23:3, 4.) The goodwill of a king was likened to "the cloud of spring rain," for it gave evidence of pleasant conditions to come, just as rain-bearing clouds assured the water necessary for the crops to come to fruition.—Pr 16:15. However, the falling rain does not always result in vegetation that is a blessing to the human cultivator; the watered earth may produce thorns and thistles. Paul used this as an example, comparing the rain-watered ground to Christians who have "tasted the heavenly free gift, and who have become partakers of holy spirit." If they do not produce the fruits of the spirit but fall away from the truth, they are due to be burned, like a field producing only thorns.—Heb 6:4-8. In John’s vision in Revelation he saw "two witnesses" with "the authority to shut up heaven that no rain should fall during the days of their prophesying." (Re 11:3-6) These "witnesses" representing God as ‘prophets,’ or spokesmen, would not pronounce God’s favor or blessing on the plans and works of wicked men on earth. Like Elijah, who announced a three-and-a-half-year drought on Israel because of their practice of Baal worship promoted by King Ahab and his wife Jezebel, so these "two witnesses" figuratively "shut up heaven" so that no refreshing "rain" from God would come to bring prosperity to such efforts of men.—1Ki 17:1–18:45; Lu 4:25, 26; Jas 5:17, 18

NIMROD

NIMROD (Nim´rod). Son of Cush. (1Ch 1:10) The rabbinic writings derived the name Nimrod from the Hebrew verb ma·radh´, meaning "rebel." Thus, the Babylonian Talmud (Erubin 53a) states: "Why, then, was he called Nimrod? Because he stirred up the whole world to rebel (himrid) against His [God’s] sovereignty."—Encyclopedia of Biblical Interpretation, by Menahem M. Kasher, Vol. II, 1955, p. 79. Nimrod was the founder and king of the first empire to come into existence after the Flood. He distinguished himself as a mighty hunter "before" (in an unfavorable sense; Heb., liph·neh´; "against" or "in opposition to"; compare Nu 16:2; 1Ch 14:8; 2Ch 14:10) or "in front of" Jehovah. (Ge 10:9, ftn) Although in this case some scholars attach a favorable sense to the Hebrew preposition meaning "in front of," the Jewish Targums, the writings of the historian Josephus, and also the context of Genesis chapter 10 suggest that Nimrod was a mighty hunter in defiance of Jehovah. The beginning of Nimrod’s kingdom included the cities of Babel, Erech, Accad, and Calneh, all in the land of Shinar. (Ge 10:10) Therefore it was likely under his direction that the building of Babel and its tower began. This conclusion is also in agreement with the traditional Jewish view. Wrote Josephus: "[Nimrod] little by little transformed the state of affairs into a tyranny, holding that the only way to detach men from the fear of God was by making them continuously dependent upon his own power. He threatened to have his revenge on God if He wished to inundate the earth again; for he would build a tower higher than the water could reach and avenge the destruction of their forefathers. The people were eager to follow this advice of [Nimrod], deeming it slavery to submit to God; so they set out to build the tower . . . and it rose with a speed beyond all expectation."—Jewish Antiquities, I, 114, 115 (iv, 2, 3). It appears that after the building of the Tower of Babel, Nimrod extended his domain to the territory of Assyria and there built "Nineveh and Rehoboth-Ir and Calah and Resen between Nineveh and Calah: this is the great city." (Ge 10:11, 12; compare Mic 5:6.) Since Assyria evidently derived its name from Shem’s son Asshur, Nimrod, as a grandson of Ham, must have invaded Shemite territory. So it would seem that Nimrod made the start in becoming a mighty one or hero, not only as a hunter of animals but also as a warrior, a man of aggression. (Ge 10:8) Observes the Cyclopaedia by M’Clintock and Strong: "That the mighty hunting was not confined to the chase is apparent from its close connection with the building of eight cities. . . . What Nimrod did in the chase as a hunter was the earlier token of what he achieved as a conqueror. For hunting and heroism were of old specially and naturally associated . . . The Assyrian monuments also picture many feats in hunting, and the word is often employed to denote campaigning. . . . The chase and the battle, which in the same country were connected so closely in aftertimes, may therefore be virtually associated or identified here. The meaning then will be, that Nimrod was the first after the flood to found a kingdom, to unite the fragments of scattered patriarchal rule, and consolidate them under himself as sole head and master; and all this in defiance of Jehovah, for it was the violent intrusion of Hamitic power into a Shemitic territory."—1894, Vol. VII, p. 109. Concerning deification of Nimrod, see GODS AND GODDESSES (Babylonian Deities).

LANGUAGE

LANGUAGE Any means, vocal or other, by which feelings or thoughts are expressed or communicated. Generally, however, language means a body of words and the methods of combining these as understood by a community of people. The Hebrew and Greek words for "tongue" signify "language." (Jer 5:15, ftn; Ac 2:11, Int) The Hebrew term for "lip" is used in a similar way.—Ge 11:1, ftn. Language, of course, is most intimately associated with the mind, which employs the speech organs—throat, tongue, lips, and teeth—as its instruments. (See TONGUE.) Thus, the Encyclopaedia Britannica (1959 edition) states: "Thinking and words go together. For thinking, to be clear, has to rely upon names [or nouns] and their various associations with one another. . . . While some minor reservations are justifiable there is an overwhelming mass of evidence . . . that fortifies the contention stated above—no words, no thinking." (Vol. 5, p. 740) Words are man’s principal means of receiving, storing, manipulating, and transmitting information. Origin of Speech. The first human, Adam, was created with a vocabulary, as well as with the ability to coin new words and thus expand his vocabulary. Without a God-given vocabulary the newly created man would have been no more able to comprehend verbal instructions from his Creator than were the unreasoning animals. (Ge 1:27-30; 2:16-20; compare 2Pe 2:12; Jude 10.) So, while only intelligent man of all earth’s creatures has the ability of true speech, language did not originate with man but with man’s All-Wise Creator, Jehovah God.—Compare Ex 4:11, 12. On the origin of language, the well-known lexicographer Ludwig Koehler wrote: "There has been, especially in former times, much speculation as to how human speech ‘came into being’. Writers strove to explore ‘animal language’. For animals also are able to express audibly by sounds and groups of sounds their feelings and sensations, such as contentment, fear, emotion, threat, anger, sexual desire and satisfaction in its fulfilment, and perhaps many other things. However manifold these [animal] expressions may be, . . . they lack concept and thought, the essential domain of human language." After showing how men can explore the physiological aspect of human speech, he adds: "But what actually happens in speech, how the spark of perception kindles the spirit of the child, or of mankind generally, to become the spoken word, eludes our grasp. Human speech is a secret; it is a divine gift, a miracle."—Journal of Semitic Studies, Manchester, 1956, p. 11. Language had been employed for untold ages prior to man’s appearance on the universal scene. Jehovah God communicated with his heavenly firstborn Son and evidently used him in communicating with his other spirit sons. Hence that firstborn Son was called "the Word." (Joh 1:1; Col 1:15, 16; Re 3:14) The apostle Paul made inspired reference to "tongues of men and of angels." (1Co 13:1) Jehovah God speaks to his angelic creatures in their ‘tongue’ and they ‘carry out his word.’ (Ps 103:20) Since He and his spirit sons are not reliant upon an atmosphere (which makes possible the sound waves and vibrations necessary for human speech), angelic language is obviously beyond human conception or attainment. As God’s messengers, angels therefore employed human language to talk with men, and angelic messages are recorded in Hebrew (Ge 22:15-18), Aramaic (Da 7:23-27), and Greek (Re 11:15), the cited texts being written in those languages respectively. What accounts for the diversity of languages? According to language academies, about 3,000 tongues are spoken today throughout the earth. Some are spoken by hundreds of millions of persons, others by fewer than a thousand. Though the ideas expressed and communicated may be basically the same, there are many ways to express them. The Bible history alone explains the origin of this strange diversity in human communication. Up until some point after the global Flood, all mankind "continued to be of one language [literally, "lip"] and of one set of words." (Ge 11:1) The Bible indicates that the language later called Hebrew was that original "one language." (See HEBREW, II.) As will be shown, this does not mean that all other languages stemmed from and are related to Hebrew but that Hebrew preceded all other languages. The Genesis account describes the uniting of some part of the post-Flood human family in a project that opposed God’s will as stated to Noah and his sons. (Ge 9:1) Instead of spreading out and ‘filling the earth,’ they determined to centralize human society, concentrating their residence on a site in what became known as the Plains of Shinar in Mesopotamia. Evidently this was also to become a religious center, with a religious tower.—Ge 11:2-4. Almighty God gave their presumptuous project a setback by breaking up their unity of action, accomplishing this by confusing their common language. This made impossible any coordinated work on their project and led to their scattering to all parts of the globe. The confusion of their language would also hinder or slow down future progress in a wrong direction, a God-defying direction, since it would limit mankind’s ability to combine its intellectual and physical powers in ambitious schemes and also make it difficult to draw upon the accumulated knowledge of the different language groups formed—knowledge, not from God, but gained through human experience and research. (Compare Ec 7:29; De 32:5.) So, while it introduced a major divisive factor into human society, the confusion of human speech actually benefited human society in retarding the attainment of dangerous and hurtful goals. (Ge 11:5-9; compare Isa 8:9, 10.) One has only to consider certain developments in our own times, resulting from accumulated secular knowledge and man’s misuse thereof, to realize what God foresaw long ago would develop if the effort at Babel were allowed to go unhindered. Philology, the comparative study of languages, generally classifies languages into distinct "families." The "parent" language of each major family usually has not been identified; much less is there any evidence pointing to any one "parent" language as the source of all the thousands of tongues now spoken. The Bible record does not say that all languages descended, or branched off, from Hebrew. In what is commonly called the Table of Nations (Ge 10), the descendants of Noah’s sons (Shem, Ham, and Japheth) are listed and in each case are grouped ‘according to their families, according to their tongues, in their lands, by their nations.’ (Ge 10:5, 20, 31, 32) It appears, therefore, that, when miraculously confusing human language, Jehovah God produced, not dialects of Hebrew, but a number of completely new languages, each capable of expressing the full range of human feeling and thought. Thus, after God confused their language, not only did the builders at Babel lack "one set of words" (Ge 11:1), one common vocabulary, but they also lacked a common grammar, a common way of expressing the relationship between words. Professor S. R. Driver stated: "Languages, however, differ not only in grammar and roots, but also . . . in the manner in which ideas are built up into a sentence. Different races do not think in the same way; and consequently the forms taken by the sentence in different languages are not the same." (A Dictionary of the Bible, edited by J. Hastings, 1905, Vol. IV, p. 791) Thus, different languages require quite different thought patterns, making it difficult for a new learner to ‘think in the language.’ (Compare 1Co 14:10, 11.) This is also why a literal translation of something said or written in an unfamiliar language may seem illogical, often causing persons to say, "But it doesn’t make sense!" So, it appears that, when Jehovah God confused the speech of those at Babel, he first blotted out all memory of their previous common language and then introduced into their minds not only new vocabularies but also changed thought patterns, producing new grammars.—Compare Isa 33:19; Eze 3:4-6. We find, for example, that certain languages are monosyllabic (made up of words of only one syllable), such as Chinese. By contrast, the vocabularies of a number of other languages are formed largely by agglutination, that is, by joining words placed side by side, as in the German word Hausfriedensbruch, which means literally "house peace breakage," or, in a form more understandable to the English-speaking mind, "trespass." In some languages syntax, the order of the words in the sentence, is very important; in others it matters little. So, too, some languages have many conjugations (verb forms); others, such as Chinese, have none. Countless differences could be cited, each requiring an adjustment in mental patterns, often with great effort. Apparently the original languages resulting from divine action at Babel in course of time produced related dialects, and the dialects frequently developed into separate languages, their relationship to their "sister" dialects or to the "parent" language sometimes becoming almost indistinguishable. Even Shem’s descendants, who apparently did not figure among the crowd at Babel, came to speak not only Hebrew but also Aramaean, Akkadian, and Arabic. Historically, various factors have contributed to the change in languages: separation due to distance or geographic barriers, wars and conquests, a breakdown in communications, and immigration by those of another language. Because of such factors ancient major languages have fragmented, certain tongues have partially merged with others, and some languages have disappeared completely and have been replaced by those of the invading conquerors. Language research provides evidence in harmony with the preceding information. The New Encyclopaedia Britannica says: "The earliest records of written language, the only linguistic fossils man can hope to have, go back no more than about 4,000 or 5,000 years." (1985, Vol. 22, p. 567) An article in Science Illustrated of July 1948 (p. 63) states: "Older forms of the languages known today were far more difficult than their modern descendants . . . man appears not to have begun with a simple speech, and gradually made it more complex, but rather to have gotten hold of a tremendously knotty speech somewhere in the unrecorded past, and gradually simplified it to the modern forms." Linguist Dr. Mason also points out that "the idea that ‘savages’ speak in a series of grunts, and are unable to express many ‘civilized’ concepts, is very wrong," and that "many of the languages of non-literate peoples are far more complex than modern European ones." (Science News Letter, September 3, 1955, p. 148) The evidence is thus against any evolutionary origin of speech or of ancient languages. Concerning the focal point from which the spreading of ancient languages began, Sir Henry Rawlinson, Oriental language scholar, observed: "If we were to be thus guided by the mere intersection of linguistic paths, and independently of all reference to the scriptural record, we should still be led to fix on the plains of Shinar, as the focus from which the various lines had radiated."—The Journal of the Royal Asiatic Society of Great Britian and Ireland, London, 1855, Vol. 15, p. 232. Among the major "families" listed by modern philologists are: Indo-European, Sino-Tibetan, Afro-Asian, Japanese and Korean, Dravidian, Malayo-Polynesian, and Black African. There are many tongues that till now defy classification. Within each of the major families there are many subdivisions, or smaller families. Thus, the Indo-European family includes Germanic, Romance (Italic), Balto-Slavic, Indo-Iranian, Greek, Celtic, Albanian, and Armenian. Most of these smaller families, in turn, have several members. Romance languages, for example, embrace French, Spanish, Portuguese, Italian, and Romanian. From Abraham Onward. Abraham the Hebrew evidently had no difficulty in conversing with the Hamitic people of Canaan. (Ge 14:21-24; 20:1-16; 21:22-34) No use of interpreters is mentioned, but then, neither is such use mentioned when Abraham went to Egypt. (Ge 12:14-19) He probably knew Akkadian (Assyro-Babylonian) because of having lived in Ur of the Chaldeans. (Ge 11:31) Akkadian for a time was an international language. It is possible that the people of Canaan, living in relative proximity to the Semitic peoples of Syria and Arabia, were to a degree bilingual. Then, too, the alphabet gives clear evidence of its being of Semitic origin, and this could also have exercised considerable influence toward the use of Semitic tongues by persons of other language groups, particularly rulers and officials.—See CANAAN, CANAANITE No. 2 (Language); WRITING. Jacob also apparently communicated easily with his Aramaean relatives (Ge 29:1-14), though their terminology differed on occasion.—Ge 31:46, 47. Joseph, who likely learned Egyptian while a slave of Potiphar, employed an interpreter when first talking with his Hebrew brothers upon their arrival in Egypt. (Ge 39:1; 42:6, 23) Moses, raised in Pharaoh’s courts, doubtless knew several languages, Hebrew, Egyptian, probably Akkadian, and perhaps others.—Ex 2:10; compare verses 15-22. Aramaic in time replaced Akkadian as the lingua franca, or international language, being used even in correspondence with Egypt. However, by the time of Assyrian King Sennacherib’s attack on Judah (732 B.C.E.), Aramaic (ancient Syrian) was not understood by the majority of Jews, though Judean officials understood it. (2Ki 18:26, 27) So, too, the Chaldean language of the Semitic Babylonians, who finally conquered Jerusalem in 607 B.C.E., sounded like those "stammering with their lips" to the Jews. (Isa 28:11; Da 1:4; compare De 28:49.) Although Babylon, Persia, and other world powers carved out huge empires and brought under their control people of many languages, they did not eliminate the divisive barrier of language differences.—Da 3:4, 7; Es 1:22. Nehemiah showed great concern upon learning that the sons of mixed marriages among the returned Jews did not know "Jewish" (Hebrew). (Ne 13:23-25) His concern was for pure worship, as he recognized the importance of understanding the Sacred Scriptures (till then available only in Hebrew) when these were read and discussed. (Compare Ne 13:26, 27; 8:1-3, 8, 9.) Oneness of language in itself would also be a unifying force among the people. The Hebrew Scriptures doubtless were a major factor in the stability of the Hebrew language. During the thousand-year period of their being written, virtually no change in language is noted. When Jesus was on earth, Palestine had become, to a considerable extent, a polyglot, or multilingual, region. There is solid evidence that the Jews still retained their use of Hebrew, but Aramaic and Koine were also spoken. Latin, too, appeared on official inscriptions of the Roman rulers of the land (Joh 19:20) and was doubtless heard from Roman soldiers stationed there. As to the language generally spoken by Jesus, see ARAMAIC; also HEBREW, II. On the day of Pentecost, 33 C.E., the holy spirit was poured out on the Christian disciples in Jerusalem, and they suddenly began speaking in many languages that they had never studied and learned. Jehovah God had demonstrated at Babel his miraculous ability to place different vocabularies and different grammars in the minds of people. At Pentecost he did so again but with a major difference, for the Christians suddenly gifted with the power to speak new languages did not forget their original tongue, Hebrew. God’s spirit here was also effecting a very different purpose, not of confusing and scattering but of enlightening and drawing together persons of honest heart into Christian unity. (Ac 2:1-21, 37-42) From then on God’s covenant people were a multilingual people, but the barrier created by language difference was overcome because their minds were filled with the common or mutual language of the truth. In unity they spoke in praise of Jehovah and his righteous purposes by Christ Jesus. Thus, the promise at Zephaniah 3:9 saw a fulfillment as Jehovah God gave "peoples the change to a pure language, in order for them all to call upon the name of Jehovah, in order to serve him shoulder to shoulder." (Compare Isa 66:18; Zec 8:23; Re 7:4, 9, 10.) For this to be so, they should "all speak in agreement" and be "fitly united in the same mind and in the same line of thought."—1Co 1:10. The ‘purity’ of the language spoken by the Christian congregation was also because of its being free from words expressing malicious bitterness, anger, wrath, screaming, and similar abusive language, as well as being free from deceit, obscenity, and corruptness. (Eph 4:29, 31; 1Pe 3:10) Christians were to put language to its most exalted use, praising their Creator and upbuilding their neighbor with wholesome, truthful speech, especially the good news about God’s Kingdom. (Mt 24:14; Tit 2:7, 8; Heb 13:15; compare Ps 51:15; 109:30.) As the time neared for God to execute his judicial decision upon all the nations of the world, Jehovah would enable many more to speak that pure language. The Bible began to be written in the Hebrew language, and some portions were later recorded in Aramaic. Then, in the first century of the Common Era, the remainder of the Sacred Scriptures were written in Koine, or common Greek (though Matthew wrote his Gospel first in Hebrew). By then a translation had also been made of the Hebrew Scriptures into Greek. Called the Septuagint, it was not an inspired translation but, nevertheless, was used by the Christian writers of the Bible in numerous quotations. (See INSPIRATION.) So, too, the Christian Greek Scriptures and eventually the whole Bible came to be translated into other languages, among the earliest being Latin, Syriac, Ethiopic, Arabic, and Persian. As of the present time, the Bible, the whole or in part, is available in upwards of 1,800 languages. This has facilitated the proclamation of the good news and thus has contributed to overcoming the barrier of language divisions for the purpose of uniting people of many lands in pure worship of their Creator.

JEALOUS, JEALOUSY

JEALOUS, JEALOUSY According to Biblical usage, "jealousy" may be a positive or a negative quality or emotion. (Pr 14:30; Zec 1:14) The Hebrew noun qin·´ah´ variously means "insistence on exclusive devotion; toleration of no rivalry; zeal; ardor; jealousy [righteous or sinful]; envying." The Greek ze´los has a similar meaning.—2Co 11:2; 12:20. Jehovah’s Jealousy. Jehovah describes himself as "a God exacting exclusive devotion." (Ex 20:5, ftn; De 4:24; 5:9; 6:15) He also says: "Jehovah, whose name is Jealous, he is a jealous God." (Ex 34:14) Over what and with what kind of jealousy? Not with the envious, selfish jealousy of humans. It is a jealousy, a zeal or ardor for his holy name, concerning which he himself says: "I will show exclusive devotion for my holy name."—Eze 39:25. For his name. When one considers what God’s name stands for, the reason for his "insistence on exclusive devotion" becomes clear. (Eze 5:13) His name represents all that is right and righteous. He is holy, clean, upright, loyal in the superlative degree. (Isa 6:3; Re 4:8; 16:5) His sovereignty is necessary to the existence of the universe, and allegiance to his sovereignty and laws is essential to the order and peace of all creation. (Pr 29:2; 1Co 14:33) His jealousy is therefore a pure, clean jealousy and is altogether for the benefit of his creatures, as their devotion brings him—the Creator, Provider, and Giver of all good things—no profit. (Job 41:11; Ps 145:16; Ro 11:35; Jas 1:17; Re 4:11) But in his devotion to righteousness his heart is made glad with loving appreciation when his servants stand firm for righteousness and give exclusive devotion to him.—Pr 23:15, 16; 27:11. Those serving God can rely on him to establish righteousness, being confident in his zeal for his name. He illustrated his zeal in his dealings with ancient Israel, and he tells us of the destruction of earthly governments and the establishment of the government of the Prince of Peace with justice and righteousness, saying: "The very zeal of Jehovah of armies will do this."—Isa 9:6, 7; Zep 3:8, 9. For righteousness. In his love of righteousness and his insistence on exclusive devotion, Jehovah is impartial. Moses warned God’s covenant people Israel that if anyone forsook the covenant, "Jehovah’s anger and his ardor [would] smoke against that man, . . . and Jehovah [would] indeed wipe out his name from under the heavens." (De 29:19-21) God told the apostate, idol-worshiping, immoral city of Jerusalem that he would judge her and give her "the blood of rage and jealousy." (Eze 16:38; 23:25) This occurred when the Babylonians destroyed the city and the temple upon which Jehovah’s name had been placed, but which name they had grossly defamed. Nevertheless, his jealousy did not overshadow or flood out his purposes and his mercy, for Jehovah spared a remnant to return and rebuild the temple. For his people. Because of his love for his people and because they bear his holy name, Jehovah is jealous for them with a fiery zeal. Just as a husband jealously protects his wife as precious to him, so Jehovah says: "He that is touching you is touching my eyeball." (Zec 2:8) Accordingly, because of the malicious acts of the nations toward his people, God foretold: "I will be jealous for Zion with great jealousy, and with great rage I will be jealous for her," also, that he would be zealous for his land and would show compassion upon his people.—Zec 8:2; 1:14; Joe 2:18. Inciting Jehovah to jealousy. In his insistence on exclusive devotion, Jehovah is not one to be mocked. (Ga 6:7) Any one of his servants who refuses to give him wholehearted devotion, failing to love him with his whole heart, mind, soul, and strength, is trying to serve two masters. Jesus explained that the result of this course would be disastrous, for such a man would love one master and despise the other. (Mt 6:24) Such a person is "inciting [Jehovah] to jealousy." (De 32:16; 1Ki 14:22) In a vision given to Ezekiel, Jehovah showed him a "symbol of jealousy," evidently idolatrous, in the gateway to the temple. (Eze 8:3, 5) For Judah’s turning away from exclusive devotion to him, Jehovah’s jealousy burned against them. The apostle Paul says to Christians: "You cannot be partaking of ‘the table of Jehovah’ and the table of demons. Or ‘are we inciting Jehovah to jealousy’? We are not stronger than he is, are we?" (1Co 10:21, 22; De 32:21) He points out that if a Christian practices sin willfully after having received the accurate knowledge of the truth, he can look forward only to judgment and "a fiery jealousy that is going to consume those in opposition."—Heb 10:26, 27. Jesus Christ. The Son of God, being more intimate with his Father than any other of his creatures, and better able to emulate him and reveal him to others, could say: "He that has seen me has seen the Father also." (Joh 14:9; Mt 11:27; Joh 1:18) Consequently his zeal and jealousy for righteousness and his Father’s name exceeded that of all others. (Heb 1:9; Ps 45:7) He at all times rendered exclusive devotion to Jehovah. (Mt 4:10; Joh 8:29) When on earth, his heart burned with heated zeal, with jealousy because of the defamation of Jehovah’s name that was being brought by money-loving merchants in the temple. (Joh 2:13-17) Just as he there fulfilled the prophecy at Psalm 69:9, "Sheer zeal for your house has eaten me up," so his followers can be sure of his zeal for completely establishing everlasting righteousness, justice, and respect for Jehovah’s name and sovereignty in fulfillment of the prophecy at Psalm 45:3-6. Worshipers of God With Exclusive Devotion. All who have been true worshipers of God have exercised zeal for his service and jealousy for his name. The prophet Elijah, who did powerful works in turning many in Israel back from false worship to the worship of Jehovah, said: "I have been absolutely jealous for Jehovah the God of armies." (1Ki 19:10, 14) Phinehas demonstrated devotion that pleased God and saved Israel from extermination by his zeal in killing a chieftain of Israel who had contaminated the camp by bringing in filthy phallic Baal worship. This was because, as an Israelite and a priest, Phinehas was "tolerating no rivalry at all" toward Jehovah.—Nu 25:11; compare 2Ki 10:16. The Christian congregation must exercise the same jealous watch, that no unclean thing should spring up as a "poisonous root" to cause trouble and defile many. (Heb 12:15) If anyone corrupt should slip in and try to defile others, the congregation must ‘exercise earnestness, clearing itself before Jehovah with indignation and zeal.’ They must ‘remove the wicked man from among them.’—1Co 5:4, 5, 13; 2Co 7:11, 12. It is good, therefore, for Christians to exercise "a godly jealousy" in behalf of fellow Christians. That is, they should be burning with the desire to do all they can to assist one another to maintain exclusive devotion to God and obedience to Christ. The apostle Paul likened those who were his spiritual brothers to a virgin engaged to Christ as his prospective bride. He was jealously protecting them so that they could be preserved unblemished for Christ. (2Co 11:2; compare Re 19:7, 8.) His zeal for them is demonstrated in many expressions in his letters to the Corinthian congregation and to others. And the jealousy that Christ himself has for his "bride" (Re 21:9) is shown in his strong statements to the congregations as recorded in Revelation, chapters 1 through 3. Inciting to jealousy in a proper way. Jehovah showed mercy to the nation of Israel after all except a remnant had rejected the Messiah. The remnant of believing Jews was the beginning of the Christian congregation; Jehovah’s favor was now upon it rather than the rejected Jewish nation. Jehovah demonstrated this change of dealing by signs and portents and powerful works. (Heb 2:3, 4) He opened the way for Gentiles to come into his favor. But he did not ‘close the door’ on Israel altogether. As the Scriptures point out: "Did they [all Israelites] stumble so that they fell completely? Never may that happen! But by their false step there is salvation to people of the nations, to incite them to jealousy." (Ro 11:11) This was what Jehovah, centuries beforehand, had said he was going to do, which resulted in the saving of some. (De 32:21; Ro 10:19) The apostle Paul, who earnestly sought the good of fellow Israelites, followed this principle, saying: "Forasmuch as I am, in reality, an apostle to the nations, I glorify my ministry, if I may by any means incite those who are my own flesh to jealousy and save some from among them."—Ro 11:13, 14; 10:1. Misdirected Zeal. One may be sincerely zealous, or jealous, for a certain cause and yet be wrong and displeasing to God. That was true of many of the Jews of the first century. They looked for righteousness to come to them through their own works under the Mosaic Law. But Paul showed that their zeal was misdirected because of lack of accurate knowledge. Therefore they did not receive the real righteousness that comes from God. They would have to see their error and turn to God through Christ to receive righteousness and freedom from the condemnation of the Law. (Ro 10:1-10) Saul of Tarsus was one of such, being extremely zealous for Judaism to the point of excess, "persecuting the congregation of God and devastating it." He was scrupulously keeping the Law as "one who proved himself blameless." (Ga 1:13, 14; Php 3:6) Yet his jealousy for Judaism was a misdirected one. He was sincere of heart, for which reason Jehovah exercised undeserved kindness through Christ in turning him to the way of true worship.—1Ti 1:12, 13. Jealousy and Envy. A person who shows improper jealousy suspects others without adequate cause or resents the diversion to another of what he unjustifiably claims as his own. An envious person discontentedly desires or covets the good fortune and attainments of others. The context often determines the sense in which the Hebrew words usually translated "jealous" or "jealousy," but sometimes "envy," are used in the Bible. The same is true of the Greek word for "jealousy," but the Greek language also has a separate word, phtho´nos, for "envy." In the Corinthian congregation of the first century, ambitious men had come in, calling attention to themselves, boasting in men, and they were bringing about strife in the congregation. The congregation was split into factions jealously looking to, exalting, and following men. Paul pointed out that such jealousy was fleshly, not spiritual. (1Co 3:3; 2Co 12:20) He explained that godly love is not jealous in an improper way but, rather, is trusting and hopeful, always acting in the interests of others.—1Co 13:4, 5, 7. Jealousy of the kind that Paul spoke against in the Corinthian congregation is not righteous. It is not in behalf of exclusive devotion to Jehovah. Rather, it is a form of idolatry, demonic in origin, and it breeds envy and strife. The Bible repeatedly warns against it, showing that it affects the heart itself. Jesus’ half brother James wrote: "If you have bitter jealousy and contentiousness in your hearts, do not be bragging and lying against the truth. This is not the wisdom that comes down from above, but is the earthly, animal, demonic. For where jealousy and contentiousness are, there disorder and every vile thing are."—Jas 3:14-16; Ro 13:13; Ga 5:19-21. Jealousy of the wrong kind has a detrimental effect on one’s physical health, for "a calm heart is the life of the fleshly organism, but jealousy is rottenness to the bones." (Pr 14:30) Jealousy results from harboring suspicion or resentment within oneself. It can be more destructive than rage or anger because it may be more deep-rooted, more lasting and persistent, and less easily assuaged. Usually reason is thrown to the winds. (Pr 27:4) And the jealousy of a man who is righteously enraged toward another who commits adultery with his wife will not accept any sort of excuse or ransom!—Pr 6:32-35. The wrong kind of jealousy can bring a person to a point where he sins against God, as did the ten half brothers of Joseph. (Ge 37:11; Ac 7:9) It can lead to loss of life for an individual and others involved, as it did in the case of Dathan and Abiram and members of their households. (Ps 106:16, 17) Worse yet, jealousy prompted unbelieving Jews to commit serious crimes toward the apostles and, in addition, blasphemy and attempted murder.—Ac 13:45, 50; 14:19. Marital Jealousy. Jealousy of one toward his (or her) mate is good if it is a proper jealousy, a zeal for the mate’s benefit and well-being. But improper jealousy, or mistrust without foundation, is wrong and lacking love, and it can result in ruin to the marriage.—1Co 13:4, 7. Under the Mosaic Law, provision was made for cases of jealousy where the husband suspected his wife of secret adultery. If there were not the required two witnesses to prove the accusation so that the human judges could act to apply the death sentence, the procedure prescribed by the Law was that the couple should present themselves before Jehovah’s representative, the priest. This action constituted an appeal to Jehovah, who was aware of all the facts, for his judgment. If adulterous, the woman received, as a direct punishment from Jehovah, the loss of her procreative powers. If the husband’s jealousy was unfounded, then he had to acknowledge her innocence by having sex relations with her so that she could bear a child.—Nu 5:11-31. God’s Servants Are Warned Against Rivalry. Rivalry or competition, so common in the present system of things, is not fitting. The writer of the book of Ecclesiastes says: "I myself have seen all the hard work and all the proficiency in work, that it means the rivalry [Heb., qin·´ath´] of one toward another; this also is vanity and a striving after the wind."—Ec 4:4; compare Ga 5:26. By being jealous of others’ successes, possessions, or accomplishments, the servant of God may develop envy and covetousness, even going so far as being envious of those who are bad but who prosper. The Scriptures warn that this should not be; though the time may seem long that they prosper, they will receive quick judgment at God’s time, as it is written: "Do not show yourself heated up because of the evildoers. Do not be envious of those doing unrighteousness. For like grass they will speedily wither." (Ps 37:1, 2) Envy of such ones can lead a person into copying their violent ways, detestable to Jehovah.—Pr 3:31, 32; 23:17; 24:1, 19; compare Ps 73:2, 3, 17-19, 21-23.

He Did Not Give Up

He Did Not Give Up
ON October 5, 1995, 14-year-old Matt Tapio had surgery for a tumor on his brain stem. The tumor proved to be malignant. The operation was the first of many he would undergo in the next two and a half years. Chemotherapy and radiation treatments followed.
Matt lived in Michigan, U.S.A., where he attended public school and Christian meetings. He took advantage of opportunities to speak with teachers and classmates about his beliefs as well as to share in calling on others in the public ministry. During his frequent stays in the hospital—he spent 18 months of the last two and a half years of his life in hospitals—he placed hundreds of pieces of Bible literature with those he met there.
Many times it seemed that Matt wasn’t going to make it, but each time he bounced back. Once, on the way to the hospital, he had seizures and stopped breathing. Cardiopulmonary resuscitation was started, and he was revived. When he came to, he started crying and said loudly: "I’m a fighter! I’m a fighter! I’m not a quitter!" People said that it was Matt’s faith in God that kept him going for so long.
Matt realized a cherished desire on January 13, 1996, when he was baptized in symbol of his dedication to Jehovah God. The baptism took place in a private pool because of the risk of infection. A few days later, he was back in the hospital for more surgery. In August 1997, Matt vomited continually for weeks, but he stabilized after further surgery.
Through all of this, Matt continued to have a good sense of humor, joking with the doctors and nurses. They couldn’t understand why he had such a wonderful sense of humor. One of the doctors told him: "Matt, if I were in your shoes, I would have the curtain closed, cover my head, and tell everyone to get lost."
In February 1998, Matt returned home from the hospital for one of the last times. He was so thrilled to be alive and at home that as soon as he walked in the door, he said: "I’m so happy! Let’s say a prayer." He then expressed his happiness to Jehovah in prayer. Two months later, on April 19, he finally succumbed to the cancer.
Earlier, a recorded interview with Matt was played during a meeting of Jehovah’s Witnesses at the local Kingdom Hall. He was asked: "What would you tell those of us who have a measure of health regarding our ministry and Christian meetings?"
Matt replied: "Do what you can now. . . . You never know what might happen. . . . But whatever happens, don’t ever stop witnessing about Jehovah."

How to Deal With Feelings

How to Deal With Feelings
ARE you currently caring for a seriously ill loved one? If so, you may be experiencing some confusing and frightening emotions. What can you do? Consider the feelings that some caregivers struggle with and the practical suggestions that have helped them cope.
Embarrassment. Occasionally, the behavior of a person who is ill may embarrass you in front of others. But explaining the nature of your loved one’s illness to friends and neighbors may help them to understand and may also move them to show "fellow feeling" and patience. (1 Peter 3:8) If possible, talk to other families who are in a situation similar to yours. You may feel less embarrassed as you exchange experiences. Sue explains what helped her: "I felt such pity for my father—it eclipsed any feelings of embarrassment. And his sense of humor also helped." Yes, a sense of humor—on the part of the patient and those who care for him—is a marvelous tool to ease jangled nerves.—Compare Ecclesiastes 3:4.
Fear. Ignorance about the disease can be terribly frightening. If possible, seek professional advice on what to expect as the illness progresses. Learn how to provide care under those circumstances. For Elsa, one of the most important factors in coping with her fear was talking with other caregivers and the hospice nurses about what to expect as the patient’s condition deteriorated. Jeanny advises: "Confront and control your fears. Fear of what might happen is often worse than the reality." Dr. Ernest Rosenbaum recommends that whatever causes them, your fears should "be talked about as they arise."—Compare Proverbs 15:22.
Grief. It is not easy to deal with grief, particularly in the caregiving situation. You may grieve over the loss of companionship, especially if your sick loved one can no longer talk, understand clearly, or recognize you. Such feelings may not be readily understood by others. Talking about your grief to an understanding friend who will listen patiently and sympathetically can bring much-needed relief.—Proverbs 17:17.
Anger and Frustration. These are normal responses to caring for a seriously ill person whose behavior may be difficult at times. (Compare Ephesians 4:26.) Realize that it is often the disease, not the patient, that is responsible for distressing behavior. Lucy recalls: "When I really got angry, I would end up in tears. Then I would try to remind myself of the patient’s condition and illness. I knew that the patient needed my help. That would help me carry on." Such insight may ‘slow down your anger.’—Proverbs 14:29; 19:11.
Guilt. Feelings of guilt are common among caregivers. Be assured, though, that you are performing an essential but very difficult job. Accept the fact that you will not always react perfectly in word or in deed. The Bible reminds us: "We all stumble many times. If anyone does not stumble in word, this one is a perfect man, able to bridle also his whole body." (James 3:2; Romans 3:23) Do not allow feelings of guilt to prevent you from taking positive action now. When you feel upset about something you have said or done, you will very likely find that saying "I’m sorry" will make you and your patient feel better. One man who cared for a sick relative advised: "Do the best you can under the circumstances."
Depression. Depression is very common—and understandable—in families coping with serious illness. (Compare 1 Thessalonians 5:14.) A caregiver who suffers from depression explains what helped her: "Many would thank us for providing care. Just a few words of encouragement can give you a boost to carry on when you are very tired or depressed." The Bible states: "Anxious care in the heart of a man is what will cause it to bow down, but the good word is what makes it rejoice." (Proverbs 12:25) Others may not always sense your need for encouragement. So, at times, you may first have to openly express the "anxious care" in your heart in order to receive "the good word" of encouragement from others. If feelings of depression persist or become more severe, though, it may be advisable to consult a doctor.
Helplessness. You may feel helpless in the face of a debilitating illness. Accept the reality of your situation. Acknowledge your limitations—the patient’s health is not yours to control, but you can provide compassionate care. Don’t expect perfection of yourself, your patient, or your supporters. A balanced approach not only eases feelings of helplessness but also eases the work load. Wisely, many who have cared for a loved one advise: Learn to face one day at a time.—Matthew 6:34.
[Blurb on page 8]
"Confront and control your fears. Fear of what might happen is often worse than the reality"
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Encouraging Words From Caregivers
"DON’T be distressed by negative thoughts about yourself. They are normal under such circumstances. Certainly you shouldn’t bottle up your feelings. Confide in someone about how you feel, and if you can, take a break—go away for a while—so that you can feel refreshed."—Lucy, whose work in a clinic has involved assisting a number of caregivers as well as patients.
"If there are family members or friends who are available and willing, let them help. It is vital that you share the load with others."—Sue, who nursed her father before he died of Hodgkin’s disease.
"Learn to cultivate a sense of humor."—Maria, who helped care for a dear friend who died of cancer.
"Keep spiritually strong. Draw close to Jehovah, and pray incessantly. (1 Thessalonians 5:17; James 4:8) He provides help and comfort through his spirit, his Word, his earthly servants, and his promises. Try to be as organized as possible. For example, it helps to make schedules for medicines and rosters for helpers."—Hjalmar, who cared for his dying brother-in-law.
"Learn all you can about the nature of your patient’s sickness. That, in turn, will help you to know what to expect of the patient and yourself and how to care for your patient."—Joan, whose husband has Alzheimer’s disease.
"Realize that others have coped before you and that Jehovah can help you cope with whatever happens."—Jeanny, who took care of her husband before he died.

what is wrong with flirting

What Is Wrong With Flirting? "Why do we think of flirting as manipulative or deceitful or bad? It’s not! It’s a game! And it’s a win-win game because you’re making the other person feel good."—Susan Rabin, director of the School of Flirting, New York City. MANY people view flirting as normal, innocent, and even necessary in forming and maintaining human relationships. In Western countries, there is a recent proliferation of books, magazine articles, and special courses that teach the gestures, postures, glances, and stares that are integral to the "art of flirting." What is flirtation? There are various definitions and interpretations. One dictionary defines it as "frivolously amorous or sexually enticing" behavior. Another dictionary defines flirting as behaving "amorously without serious intent." Thus, it seems to be a generally accepted notion that a flirt is one who signals romantic interest with no intention of marriage. Should flirting be viewed as harmless? What is the Bible’s viewpoint of flirting? Although flirting is not specifically mentioned in the Scriptures, we can determine God’s view. How? By examining Bible principles that bear on the matter. We thus develop our ‘perceptive powers so as to distinguish right from wrong.’ (Hebrews 5:14) First, let us consider whether flirting is appropriate behavior for people who are married. If One Is Married It is quite natural for married couples to behave amorously with each other in private. (Compare Genesis 26:8.) But directing such attentions to individuals outside the marriage goes contrary to God’s principles. Jehovah purposed that married couples enjoy a close and trusting relationship. (Genesis 2:24; Ephesians 5:21-33) He views marriage as a sacred, permanent union. Malachi 2:16 says of God: "He has hated a divorcing." Is flirting by a married person compatible with God’s view of marriage? At the very least, the married flirt shows disrespect for the sacredness of God’s marital arrangement. Then, too, Ephesians 5:33 commands the Christian husband to "love his wife as he does himself" and the wife to "have deep respect for her husband." Does flirting, which arouses jealousy, show love or respect for one’s mate? Even more sobering is the fact that flirting can lead to adultery, a sin that Jehovah roundly condemns and describes as treacherous. (Exodus 20:14; Leviticus 20:10; Malachi 2:14, 15; Mark 10:17-19) Indeed, Jehovah considers adultery to be so serious that he permits victims of marital infidelity to divorce. (Matthew 5:32) Can we imagine, then, that Jehovah would approve of so dangerous a pastime as flirting? God would not approve of it any more than a loving parent would approve of his small child playing with a sharp kitchen knife. Concerning adultery the Bible warns: "Can a man rake together fire into his bosom and yet his very garments not be burned? Or can a man walk upon the coals and his feet themselves not be scorched? Likewise with anyone having relations with the wife of his fellowman, no one touching her will remain unpunishable." (Proverbs 6:27-29) However, even if adultery is never committed, a married person who flirts invites a further danger—becoming involved in what has been termed "an emotional affair." Emotional Affairs Some people have cultivated relationships outside their marriage in which romantic feelings develop, although there is no sexual contact. However, Jesus warned: "Everyone that keeps on looking at a woman so as to have a passion for her has already committed adultery with her in his heart." (Matthew 5:28) Why did Jesus object to passion that goes no further than the heart? One factor is that "out of the heart come . . . adulteries." (Matthew 15:19) However, such a relationship is harmful even if it has not progressed to the point where adultery is imminent. How so? One book on this subject explains: "Any activity or relationship that drains too much time and energy from life with your partner is a form of unfaithfulness." Yes, an emotional affair robs one’s mate of time, attention, and affection. In view of Jesus’ command that we treat others as we wish to be treated, the married flirt does well to ask himself, ‘How would I feel if my mate behaved this way with another?’—Proverbs 5:15-23; Matthew 7:12. If a person has formed an inappropriate emotional bond like this, what should he do? A married person with an improper emotional attachment is like a driver falling asleep at the wheel. He needs to wake up to his situation and take immediate, decisive action before his marriage and his relationship with God are wrecked. Jesus illustrated the need for drastic action when he said that even something as precious as an eye should be torn away or a hand cut off if it would destroy one’s good standing with God.—Matthew 5:29, 30. It would thus be wise to limit where and how often you see the other person. Certainly, avoid being isolated with the individual, and if in a work environment, limit the nature of conversation. It may even be necessary to terminate all contact with the person. Thereafter, strict self-control must be applied regarding one’s eyes, thoughts, feelings, and behavior. (Genesis 39:7-12; Psalm 19:14; Proverbs 4:23; 1 Thessalonians 4:4-6) Job, a married man, set an excellent example when he said: "A covenant I have concluded with my eyes. So how could I show myself attentive to a virgin?"—Job 31:1. Clearly, it is hazardous and unscriptural for a married person to engage in flirting. However, what is the Bible’s view of flirting between people who are single? Is it to be considered normal, innocent, or necessary to establish relationships with the opposite sex? Could any real harm result from it? What About the Unmarried? There is nothing wrong with two single people showing romantic interest in each other, provided that they are contemplating marriage and that they avoid unclean conduct. (Galatians 5:19-21) Such interest may take place during the early stages of courtship when marriage may still be only a remote possibility. This is not necessarily inappropriate when the intentions are good. Such behavior is not really flirtatious. What, though, if single people send romantic signals to each other just for amusement? It may seem harmless, since they are unmarried. However, consider the potential for emotional injury. If the flirt’s manner is taken more seriously than intended, it can result in excruciating pain and heartache. How true are the words of Proverbs 13:12: "Expectation postponed is making the heart sick, but the thing desired is a tree of life when it does come"! Even if two people claim to have an understanding that neither one has serious interest in the other—can either of them be certain of what the other is really thinking or feeling? The Bible answers: "The heart is more treacherous than anything else and is desperate. Who can know it?"—Jeremiah 17:9; compare Philippians 2:4. Consider, too, the danger of fornication, with its possible consequences of disease or illegitimate pregnancy. Fornication is forbidden in the Scriptures, and those who willfully practice it lose God’s favor. The apostle Paul wisely cautioned Christians that to resist temptation, they should "deaden" their "body members . . . as respects fornication" and avoid "covetous sexual appetite," which leads to fornication. (Colossians 3:5; 1 Thessalonians 4:3-5) At Ephesians 5:3, he advises us that fornication "not even be mentioned," that is, in such a way as to arouse wrong desire. Flirting does not harmonize with this counsel. God even forbids unwholesome conversation about sex. Bible principles reveal that flirting can be cruel to fellow humans and disrespectful to Jehovah, the Originator of marriage. The Bible’s view of improper flirting is certainly loving and reasonable, as it protects people from injury. Lovers of God will therefore refrain from inappropriate flirting and treat the opposite sex with chasteness and respect.—1 Timothy 2:9, 10; 5:1, 2. [Footnotes] Flirting should not be confused with being friendly or gregarious, without any amorous motive.