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59-465: Little is known about Nahum's personal history. His name means "comfort", and is derived from the same root as the Hebrew verb meaning "to comfort". He came from the town of Alqosh ( Nahum 1:1), which scholars have attempted to identify with several cities, including the modern Alqosh in northern Iraq and Capernaum of northern Galilee . He was a very nationalistic Hebrew, however, and lived amongst

118-433: A word , and of a word family (this root is then called the base word), which carries aspects of semantic content and cannot be reduced into smaller constituents. Content words in nearly all languages contain, and may consist only of, root morphemes . However, sometimes the term "root" is also used to describe the word without its inflectional endings, but with its lexical endings in place. For example, chatters has

177-469: A complete and finished poem: No one of the minor Prophets seems to equal the sublimity, the vehemence and the boldness of Nahum: besides, his Prophecy is a complete and finished poem; his exordium is magnificent, and indeed majestic; the preparation for the destruction of Nineveh, and the description of its ruin, and its greatness, are expressed in most vivid colors, and possess admirable perspicuity and fulness. There are indications that an acrostic underlies

236-406: A general way what sort of "Being God is". Calvin argued that Nahum painted God by which his nature must be seen, and "it is from that most memorable vision, when God appeared to Moses after the breaking of the tablets." Although all three chapters fall below the standards set by the developed Judaeo-Christian tradition concerning the nature of God and man’s relation with his brother man… it is one of

295-568: A greater degree; both remain distinct from latria . In Catholicism , veneration is a type of honor distinct from the true worship (veritable adoration) , which is due to God alone. According to Mark Miravelle, of the Franciscan University of Steubenville , the English word "worship" has been associated with both veneration and adoration: As Thomas Aquinas explained, adoration, which is known as latria in classical theology,

354-645: A long and widespread tradition of saint veneration. In major Buddhist traditions, Theravada and Mahayana , those who have achieved a high degree of enlightenment are recognized as arhats . Mahayana Buddhism particularly gives emphasis to the power of saints to aid ordinary people on the path to enlightenment . Those who have reached enlightenment, and have delayed their own complete enlightenment in order to help others, are called Bodhisattvas . Mahayana Buddhism has formal liturgical practices for venerating saints, along with very specific levels of sainthood. Tibetan Buddhists venerate especially holy lamas , such as

413-782: Is an ancient part of the tradition. It is common for some Jews to visit the graves of many righteous Jewish leaders. The tradition is particularly strong among Moroccan Jews, and Jews of Sephardi descent, although also by some Ashkenazi Jews as well. This is particularly true in Israel, where many holy Jewish leaders are buried. The Cave of the Patriarchs in Hebron , Rachel's Tomb in Bethlehem and that of Maimonides in Tiberius are examples of burial sites that attract large pilgrimages in

472-466: Is documented in the third century. Over time, the honor also began to be given to those Christians who lived lives of holiness and sanctity. Various denominations venerate and determine saints in different ways, with some having a formal canonization or glorification process. It is also the first step to becoming a saint. Christian theologians have long adopted the terms latria for the type of worship due to God alone, and dulia and proskynesis for

531-497: Is expected to prevent further deterioration of the structure for between two and three years. With the tomb and its surrounding structure stabilized, ARCH is planning on raising the funding necessary to fully restore the site. On 26 April 2019, the United States government announced that it would contribute $ 500,000 to restore the tomb. Two other possible burial sites mentioned in historical accounts are Elkesi, near Rameh in

590-462: Is morphologically similar to the production of frequentative (iterative) verbs in Latin , for example: Consider also Rabbinic Hebrew ת-ר-מ ‎ √t-r-m ‘donate, contribute’ (Mishnah: T’rumoth 1:2: ‘separate priestly dues’), which derives from Biblical Hebrew תרומה ‎ t'rūmå ‘contribution’, whose root is ר-ו-מ ‎ √r-w-m ‘raise’; cf. Rabbinic Hebrew ת-ר-ע ‎ √t-r-' ‘sound

649-612: Is not practiced by Protestants and Jehovah's Witnesses , as many adherents of both groups believe the practice amounts to idolatry. Common Lutherans and Anglicans have a positive attitude toward the veneration of saints and practice the naming of churches after saints, as well as keeping certain feasts. Hinduism has a long tradition of veneration of saints, expressed toward various gurus and teachers of sanctity, both living and dead. Branches of Buddhism include formal liturgical worship of saints, with Mahayana Buddhism classifying degrees of sainthood. In Islam, veneration of saints

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708-755: Is practiced by groups such as the Eastern Orthodox Church , the Oriental Orthodox Church , the Roman Catholic , and Eastern Catholic Churches , all of which have varying types of canonization or glorification procedures. In the Catholic and Orthodox Churches, veneration is shown outwardly by respectfully bowing or making the sign of the cross before a saint's icon , relics , or statue, or by going on pilgrimage to sites associated with saints. In general, veneration

767-485: Is practiced by some of the adherents of traditional Islam ( Sufis , for example), and in many parts of places like Turkey, Egypt, South Asia, and Southeast Asia. Other sects, such as Wahhabists etc., abhor the practice. In Judaism, there is no classical or formal recognition of saints, but there is a long history of reverence shown toward biblical heroes and martyrs. Jews in some regions, for example in Morocco, have

826-476: Is the act of honoring a saint , a person who has been identified as having a high degree of sanctity or holiness . Angels are shown similar veneration in many religions. Veneration of saints is practiced, formally or informally, by adherents of some branches of all major religions , including Christianity , Judaism , Hinduism , Islam , Buddhism and Jainism . Within Christianity, veneration

885-401: Is the worship and homage that is rightly offered to God alone. It is the manifestation of submission, and acknowledgement of dependence, appropriately shown towards the excellence of an uncreated divine person and to his absolute Lordship. It is the worship of the creator that God alone deserves. Veneration, known as dulia in classical theology, is the honor and reverence appropriately due to

944-661: Is traditionally used) was not synonymous with adoration, but could be used to introduce either adoration or veneration. Hence Catholic sources will sometimes use the term "worship" not to indicate adoration, but only the worship of veneration given to Mary and the saints. According to the Catechism of the Catholic Church : The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, "the honor rendered to an image passes to its prototype", and "whoever venerates an image venerates

1003-697: The Arabic language : Similar cases occur in Hebrew , for example Israeli Hebrew מ-ק-מ ‎ √m-q-m ‘locate’, which derives from Biblical Hebrew מקום ‎ måqom ‘place’, whose root is ק-ו-מ ‎ √q-w-m ‘stand’. A recent example introduced by the Academy of the Hebrew Language is מדרוג ‎ midrúg ‘rating’, from מדרג ‎ midrág , whose root is ד-ר-ג ‎ √d-r-g ‘grade’." According to Ghil'ad Zuckermann , "this process

1062-883: The Cave of the Apocalypse (Greece) or the Aya Tekla Church (Turkey). Veneration of images and relics; Lord of Miracles (Peru), the Virgin of Guadalupe and Saint Jude Thaddaeu (Mexico), Holy Dexter (Hungary), Reliquary of the Three Kings (Germany), etc. In the Syriac Orthodox Church liturgical service, the Hail Mary is pronounced as a prefatory prayer after the Our Father , and before

1121-588: The Dalai Lama , as saints. Veneration towards those who were considered holy began in early Christianity , with the martyrs first being given special honor. Official commemoration of saints in churches began as early as the first century . The apostle Paul mentioned saints by name in his writings. Icons depicting saints were created in the catacombs. The Orthodox Church of Byzantium began official church commemoration very early and even in Rome, commemoration

1180-647: The Galilee and Elcesei in the West Bank . The prophet Nahum is venerated as a saint in Eastern Christianity . On the Eastern Orthodox liturgical calendar , his feast day is December 1 (for those churches which follow the traditional Julian Calendar , December 1 currently falls on December 14 of the modern Gregorian Calendar ). He is commemorated with the other minor prophets in

1239-522: The Holy Family , the title of protodulia signifies that among the saints, he holds a unique and preeminent place, second only to Mary. The Church regards him as a powerful intercessor and protector of the Church, and his virtues—obedience, humility, and care for Jesus and Mary—are celebrated. The theological grounding for protodulia is rooted in several papal documents and the long-standing tradition of

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1298-533: The Protestant Reformation , the specific traditional practices which Salafism has tried to curtail in both Sunni and Shia contexts include those of the veneration of saints , visiting their graves , seeking their intercession , and honoring their relics . As Christopher Taylor has remarked: "[Throughout Islamic history] a vital dimension of Islamic piety was the veneration of Muslim saints…. [due, however to] certain strains of thought within

1357-646: The Roman Catechism , a more lengthy statement on The Honour and Invocation of the Saints is available. The Roman Catholic tradition has a well established philosophy for the veneration of Mary in the Catholic Church via the field of Mariology with Pontifical schools such as the Marianum specifically devoted to this task. For the doctrine of the Roman Catholic Church, in addition to

1416-482: The calendar of saints of the Armenian Apostolic Church on July 31. Root (linguistics) A root (also known as root word or radical ) is the core of a word that is irreducible into more meaningful elements. In morphology , a root is a morphologically simple unit which can be left bare or to which a prefix or a suffix can attach. The root word is the primary lexical unit of

1475-431: The grave of Schneerson include Jews of Orthodox, Reform and Conservative background, as well as non-Jews. Visitors typically recite prayers of psalms and bring with them petitions of prayers written on pieces of paper which are then torn and left on the grave. In Jainism, it recognizes the tirthankaras , which are beings who have achieved transcendence and liberation ( moksha ) and are, therefore, teachers who taught

1534-556: The Church: In the Catholic Church, there are many different forms of veneration of saints, such as a pilgrimages (e.g. those of Saint Peter's tomb (Vatican), Basilica of Saint Anthony of Padua (Italy), Santiago de Compostela Cathedral (Spain), or Church of the Holy Sepulchre (Israel)). It is also usual to make a pilgrimage to places associated with the life of a saint, such as the Cave of Santo Hermano Pedro (Spain),

1593-638: The Elkoshites in peace. Nahum, called "the Elkoshite", is the seventh in order of the minor prophets. Nahum's writings could be taken as prophecy or as history. One account suggests that his writings are a prophecy written in about 615 BCE, just before the downfall of Assyria, while another account suggests that he wrote this passage as liturgy just after its downfall in 612 BCE. The book was introduced in Reformation theologian Calvin 's Commentary as

1652-496: The Islamic tradition itself, particularly pronounced in the nineteenth and the twentieth centuries ... [some modern day] Muslims have either resisted acknowledging the existence of Muslim saints altogether or have viewed their presence and veneration as unacceptable deviations." While Orthodox and Organized Judaism don't countenance the veneration of saints per se, veneration and pilgrimage to burial sites of holy Jewish leaders

1711-565: The Near East. In America, the only such example is the grave site of Rabbi Menachem Mendel Schneerson , at the Ohel , in the cemetery in Queens where he is buried alongside his father-in-law. During his lifetime, Schneerson himself would frequently visit the gravesite (Ohel) of his father-in-law, where he would read letters and written prayers, and then place them on the grave. Today, visitors to

1770-629: The Restoration of Cultural Heritage ("ARCH") raised the funds necessary to stabilize the site. After raising the necessary funds, ARCH partnered with the Prague-based GEMA ART International s.r.o. , experts in historic preservation and reconstruction to do the immediate stabilization work. Following coordination with local partners, the initial stabilization work was completed in January 2018. The stabilization work

1829-410: The category-neutral approach, data from English indicates that the same underlying root appears as a noun and a verb - with or without overt morphology. In Hebrew , the majority of roots consist of segmental consonants √CCC. Arad (2003) describes that the consonantal root is turned into a word due to pattern morphology. Thereby, the root is turned into a verb when put into a verbal environment where

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1888-646: The day. This practice of venerating saints both through praise and by means of their icons is defended in St John Damascene 's book On Holy Images , and was the subject of the Second Council of Nicaea . In Protestant churches, veneration is sometimes considered to amount to the sin of idolatry , and the related practice of canonization amounts to the heresy of apotheosis . Protestant theology usually denies that any real distinction between veneration and worship can be made, and claims that

1947-571: The dogma of her Divine Motherhood, the Mother of God " Theotokos " was the subject of three other dogmas : Protodulia is the special veneration given to Saint Joseph, the foster father of Jesus, within Josephology . This veneration of Saint Joseph is distinct from hyperdulia, which is reserved for Mary, and latria , the worship due to the God alone. While Saint Joseph is venerated for his role in

2006-501: The eighth-century as a group of "special people chosen by God and endowed with exceptional gifts, such as the ability to work miracles." The classical Sunni scholars came to recognize and honor these individuals as venerable people who were both "loved by God and developed a close relationship of love to Him." The vast majority of saints venerated in the classical Sunni world were the Sufis , who were all Sunni mystics who belonged to one of

2065-399: The excellence of a created person. Excellence exhibited by created beings likewise deserves recognition and honor. Historically, schools of theology have used the term "worship" as a general term which included both adoration and veneration. They would distinguish between "worship of adoration" and "worship of veneration". The word "worship" (in a similar way to how the liturgical term "cult"

2124-436: The forms derived from the abstract consonantal roots , a major Hebrew phonetics concept ג-ד-ל ( g-d-l ) related to ideas of largeness: g a d o l and gd o l a (masculine and feminine forms of the adjective "big"), g a d a l "he grew", hi gd i l "he magnified" and ma gd e l et "magnifier", along with many other words such as g o d e l "size" and mi gd a l "tower". Roots and reconstructed roots can become

2183-464: The four orthodox legal schools of Sunni law . Veneration of saints eventually became one of the most widespread Sunni practices for more than a millennium, before it was opposed in the twentieth century by the Salafi movement , whose various streams regard it as "being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium." In a manner similar to

2242-527: The graves of St. Stephen , St. Felix of Nola , St. Gervasius , and many others, in post-Biblical times. Such miraculous events are seen as divine favor for the veneration of relics. Hinduism has a longstanding and living tradition of reverence toward sants (saints) and mahatmas (ascended masters) , with the line often blurring between humanity and divinity in the cases of godmen and godwomen . The Bhakti movements popularized devotion to saintly figures such as sadhus , babas , and gurus as models showing

2301-400: The head bears the "v" feature (the pattern). Consider the root √š-m-n (ש-מ-נ). Although all words vary semantically, the general meaning of a greasy, fatty material can be attributed to the root. Furthermore, Arad states that there are two types of languages in terms of root interpretation. In languages like English, the root is assigned one interpretation whereas in languages like Hebrew,

2360-485: The historic site, yet Jajouhana continues to keep the promise he made with his Jewish friends, and looks after the tomb. As of early 2017, the tomb was in significant disrepair and was threatened by the rise of ISIS in Iraq. A team of engineers conducted a survey of the tomb and determined that the tomb was in danger of imminent collapse and might not survive another winter. A team led by the U.S.-based non-profit Alliance for

2419-468: The inflectional root or lemma chatter , but the lexical root chat . Inflectional roots are often called stems . A root, or a root morpheme , in the stricter sense, may be thought of as a monomorphemic stem. The traditional definition allows roots to be either free morphemes or bound morphemes . Root morphemes are the building blocks for affixation and compounds . However, in polysynthetic languages with very high levels of inflectional morphology,

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2478-401: The person portrayed in it". The honor paid to sacred images is a "respectful veneration", not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is. In

2537-659: The practice of veneration distracts the Christian soul from its true object, the worship of God. In his Institutes of the Christian Religion , John Calvin writes that "(t)he distinction of what is called dulia and latria was invented for the very purpose of permitting divine honours to be paid to angels and dead men with apparent impunity". Veneration is, therefore, considered a type of blasphemy by Luther and some Protestants. However, some Protestant streams, particularly Anglicanism and Lutheranism , allow

2596-455: The present text. Thus 1:2 begins with the first letter of the alphabet (א), verse 3b (‘in whirlwind’) with the second letter (ב), verse 4 with the third (ג), and so on until from ten to sixteen of the twenty two letters have appeared. In places the scheme breaks down: in the process of transmission, what was once an alphabetic poem has now been seriously corrupted, rearranged, and supplemented. Nahum, taking words from Moses himself, has shown in

2655-482: The priest's entrance to the chancel. The name of the Blessed Virgin Mary has also been probably used for the sanctification of altars , above the name of all other saints. In the Eastern Orthodox Church , veneration of the saints is important element of worship. Most services are closed with the words “Most holy Theotokos, save us!" and would use Troparions and Kontakions to venerate the saint of

2714-713: The root -rupt , which only appears in other related prefixd forms (such as disrupt , corrupt , rupture , etc.). The form -rupt cannot occur on its own. Examples of ( consonantal roots ) which are related but distinct to the concept developed here are formed prototypically by three (as few as two and as many as five) consonants. Speakers may derive and develop new words (morphosyntactically distinct, i.e. with different parts of speech) by using non-concatenative morphological strategies: inserting different vowels . Unlike 'root' here, these cannot occur on their own without modification; as such these are never actually observed in speech and may be termed 'abstract'. For example, in Hebrew ,

2773-456: The root ampli- . In the former case, the root can occur on its own freely. In the latter, it requires modification via affixation to be used as a free form. English has minimal use of morphological strategies such as affixation and features a tendency to have words that are identical to their roots. However, such forms as in Spanish exist in English such as interrupt , which may arguably contain

2832-630: The root can form multiple interpretations depending on its environment. This occurrence suggests a difference in language acquisition between these two languages. English speakers would need to learn two roots in order to understand two different words whereas Hebrew speakers would learn one root for two or more words. Alexiadou and Lohndal (2017) advance the claim that languages have a typological scale when it comes to roots and their meanings and state that Greek lies in between Hebrew and English. Venerated Veneration ( Latin : veneratio ; Greek : τιμάω timáō ), or veneration of saints ,

2891-480: The roots' vowels, by adding or removing the long vowels a , i , u , e and o . (Notice that Arabic does not have the vowels e and o .) In addition, secondary roots can be created by prefixing ( m− , t− ), infixing ( −t− ), or suffixing ( −i , and several others). There is no rule in these languages on how many secondary roots can be derived from a single root; some roots have few, but other roots have many, not all of which are necessarily in current use. Consider

2950-484: The sick, and their illnesses were cured and the evil spirits left them.' (Acts 19:11, 12, NIV ). The deuterocanonical Book of Sirach also briefly discusses venerating the memory of patriarchs and prophets: "Let us now praise men of renown, and our fathers in their generation" (44:1). "And their names continue for ever, the glory of the holy men remaining unto their children" (44:15) St. Augustine , St. Ambrose , and others, give accounts of miracles that occurred at

3009-569: The syntactic environment. The ways in which these roots gain lexical category are discussed in Distributed Morphology and the Exoskeletal Model . Theories adopting a category-neutral approach have not, as of 2020, reached a consensus about whether these roots contain a semantic type but no argument structure, neither semantic type nor argument structure, or both semantic type and argument structure. In support of

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3068-522: The term "root" is generally synonymous with "free morpheme". Many such languages have a very restricted number of morphemes that can stand alone as a word: Yup'ik , for instance, has no more than two thousand. The root is conventionally indicated using the mathematical symbol √; for instance, the Sanskrit root " √bhū- " means the root " bhū- ". English verb form running contains the root run . The Spanish superlative adjective amplísimo contains

3127-434: The tools of etymology . Secondary roots are roots with changes in them, producing a new word with a slightly different meaning. In English, a rough equivalent would be to see conductor as a secondary root formed from the root to conduct . In abjad languages, the most familiar of which are Arabic and Hebrew , in which families of secondary roots are fundamental to the language, secondary roots are created by changes in

3186-460: The trumpet, blow the horn’, from Biblical Hebrew תרועה ‎ t'rū`å ‘shout, cry, loud sound, trumpet-call’, in turn from ר-ו-ע ‎ √r-w-`." and it describes the suffix. Decompositional generative frameworks suggest that roots hold little grammatical information and can be considered "category-neutral". Category-neutral roots are roots without any inherent lexical category but with some conceptual content that becomes evident depending on

3245-469: The veneration given to angels, saints, relics and icons. Catholic and Eastern Orthodox theologies also include the terms hyperdulia and protodulia for the types of veneration, the former specifically paid to Mary , while the latter to Saint Joseph and John the Baptist . The Catholic theologian Thomas Aquinas specifies that hyperdulia is the same type of veneration as dulia , only given in

3304-510: The veneration of saints in a manner similar to Catholicism. In terms of venerating relics of saints, two verses are frequently mentioned: 'Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet.' (2 Kings 13:21, NIV ). 'God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to

3363-425: The way to liberation. Islam has had a rich history of veneration of saints (often called wali , which literally means "Friend [of God]"), which has declined in some parts of the Islamic world in the twentieth century due to the influence of the various streams of Salafism . In Sunni Islam , the veneration of saints became a very common form of religious celebration early on, and saints came to be defined in

3422-413: The world’s classic rebukes of militarism…. All tyrants are doomed. They make enemies of those whom they attack and oppress; they become corrupt, dissolute, drunken, effeminate; they are lulled into false security… The tomb of Nahum is supposedly inside the synagogue at Alqosh , although there are other places outside Iraq which also lay claim to being the original "Elkosh" from which Nahum hailed. Alqosh

3481-435: Was emptied of its Jewish population in 1948 when they were expelled after Israel was recognized as a Jewish nation, and the synagogue that houses the tomb is now in a poor structural state, to the extent that the tomb itself is in danger of destruction. The tomb underwent basic repairs in 1796. When all Jews were forced to flee Alqosh in 1948, the iron keys to the tomb were handed to an Assyrian man, Sami Jajouhana. Few Jews visit

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