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Tamil

மெய்நிகர் மேல்மேசைகளின் எண்ணிக்கையை வடிவமைக்கலாம். Name

Last Update: 2011-10-23
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English

And in your (own) creation and in what He spreads abroad of animals there are signs for a people that are sure;

Tamil

இன்னும் உங்களைப் படைத்திருப்பதிலும், அவன் உயிர்ப் பிராணிகளைப் பரப்பியிருப்பதிலும் (நம்பிக்கையில்) உறுதியுள்ள சமூகத்தாருக்கு அத்தாட்சிகள் இருக்கின்றன.

Last Update: 2014-07-03
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English

And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.

Tamil

அன்றியும் வானங்களில் எத்தனை மலக்குகள் இருக்கின்றனர்? எனினும், அல்லாஹ் விரும்பி, எவரைப்பற்றித் திருப்தியடைந்து, அவன் அனுமதி கொடுக்கின்றானோ அவரைத் தவிர வேறெவரின் பரிந்துரையும் எந்தப் பயனுமளிக்காது.

Last Update: 2014-07-03
Usage Frequency: 1
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English

Does it not then direct them aright how many of the generations In whose dwelling-places they go about We destroyed before them? Most surely there are signs in this for those endowed with understanding.

Tamil

இவர்களுக்கு முன் நாம் எத்தனையோ தலைமுறையினரை அழித்திருக்கிறோம் என்பது அவர்களுக்கு(ப் படிப்பினையைத் தந்து) நேர் வழி காட்டவில்லையா? (அழிந்து போன) அவர்கள் குடியிருந்த இடங்களில் தானே இவர்கள் நடக்கிறார்கள்; நிச்சயமாக அதில் அறிவுடையோருக்கு அத்தாட்சிகள் உள்ளன.

Last Update: 2014-07-03
Usage Frequency: 1
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English

Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs for thoseof reason.

Tamil

இவர்களுக்கு முன் நாம் எத்தனையோ தலைமுறையினரை அழித்திருக்கிறோம் என்பது அவர்களுக்கு(ப் படிப்பினையைத் தந்து) நேர் வழி காட்டவில்லையா? (அழிந்து போன) அவர்கள் குடியிருந்த இடங்களில் தானே இவர்கள் நடக்கிறார்கள்; நிச்சயமாக அதில் அறிவுடையோருக்கு அத்தாட்சிகள் உள்ளன.

Last Update: 2014-07-03
Usage Frequency: 1
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English

Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in this for those who have reason.

Tamil

இவர்களுக்கு முன் நாம் எத்தனையோ தலைமுறையினரை அழித்திருக்கிறோம் என்பது அவர்களுக்கு(ப் படிப்பினையைத் தந்து) நேர் வழி காட்டவில்லையா? (அழிந்து போன) அவர்கள் குடியிருந்த இடங்களில் தானே இவர்கள் நடக்கிறார்கள்; நிச்சயமாக அதில் அறிவுடையோருக்கு அத்தாட்சிகள் உள்ளன.

Last Update: 2014-07-03
Usage Frequency: 1
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English

And how many an animal there is that beareth not its own provision! Allah provideth for it and for you. He is the Hearer, the Knower.

Tamil

அன்றியும் (பூமியிலுள்ள) எத்தனையோ பிராணிகள் தங்கள் உணவைச் சுமந்து கொண்டு திரிவதில்லை அவற்றுக்கும் உங்களுக்கும் அல்லாஹ் தான் உணவளிக்கின்றான் - இன்னும் அவன் (யாவற்றையும் செவிமடுப்பவனாகவும் (நன்கு) அறிபவனாகவும் இருக்கின்றான்.

Last Update: 2014-07-03
Usage Frequency: 1
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English

Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in that. Will they not then listen?

Tamil

இவர்களுக்கு முன்னர் நாம் எத்தனையோ தலைமுறையினரை அழித்திருப்பதும், அவர்கள் வசித்திருந்த இடங்களில் இவர்கள் நடந்து திரிவதும், இவர்களுக்கு நேர்வழியைக் காட்ட வில்லையா? நிச்சயமாக இதில் (தக்க) அத்தாட்சிகள் இருக்கின்றன. (இதற்கு) இவர்கள் செவிசாய்க மாட்டார்களா?

Last Update: 2014-07-03
Usage Frequency: 1
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English

How many living things there are on the earth that do not Store their food; God provides them as well as you. He is all-hearing and all-knowing.

Tamil

அன்றியும் (பூமியிலுள்ள) எத்தனையோ பிராணிகள் தங்கள் உணவைச் சுமந்து கொண்டு திரிவதில்லை அவற்றுக்கும் உங்களுக்கும் அல்லாஹ் தான் உணவளிக்கின்றான் - இன்னும் அவன் (யாவற்றையும் செவிமடுப்பவனாகவும் (நன்கு) அறிபவனாகவும் இருக்கின்றான்.

Last Update: 2014-07-03
Usage Frequency: 1
Quality:

English

Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs. Will they not then hear!

Tamil

இவர்களுக்கு முன்னர் நாம் எத்தனையோ தலைமுறையினரை அழித்திருப்பதும், அவர்கள் வசித்திருந்த இடங்களில் இவர்கள் நடந்து திரிவதும், இவர்களுக்கு நேர்வழியைக் காட்ட வில்லையா? நிச்சயமாக இதில் (தக்க) அத்தாட்சிகள் இருக்கின்றன. (இதற்கு) இவர்கள் செவிசாய்க மாட்டார்களா?

Last Update: 2014-07-03
Usage Frequency: 1
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English

Does it not point out to them the right way, how many of the generations, in whose abodes they go about, did We destroy before them? Most surely there are signs in this; will they not then hear?

Tamil

இவர்களுக்கு முன்னர் நாம் எத்தனையோ தலைமுறையினரை அழித்திருப்பதும், அவர்கள் வசித்திருந்த இடங்களில் இவர்கள் நடந்து திரிவதும், இவர்களுக்கு நேர்வழியைக் காட்ட வில்லையா? நிச்சயமாக இதில் (தக்க) அத்தாட்சிகள் இருக்கின்றன. (இதற்கு) இவர்கள் செவிசாய்க மாட்டார்களா?

Last Update: 2014-07-03
Usage Frequency: 1
Quality:

English

How many an animal there is that does not carry its own provision. Allah provides them and you, and He is the All-hearing, the All-knowing.

Tamil

அன்றியும் (பூமியிலுள்ள) எத்தனையோ பிராணிகள் தங்கள் உணவைச் சுமந்து கொண்டு திரிவதில்லை அவற்றுக்கும் உங்களுக்கும் அல்லாஹ் தான் உணவளிக்கின்றான் - இன்னும் அவன் (யாவற்றையும் செவிமடுப்பவனாகவும் (நன்கு) அறிபவனாகவும் இருக்கின்றான்.

Last Update: 2014-07-03
Usage Frequency: 1
Quality:

English

How many an animal there is that does not carry about its sustenance. Allah provides sustenance to them and to you. He is All-Hearing, All-Knowing.

Tamil

அன்றியும் (பூமியிலுள்ள) எத்தனையோ பிராணிகள் தங்கள் உணவைச் சுமந்து கொண்டு திரிவதில்லை அவற்றுக்கும் உங்களுக்கும் அல்லாஹ் தான் உணவளிக்கின்றான் - இன்னும் அவன் (யாவற்றையும் செவிமடுப்பவனாகவும் (நன்கு) அறிபவனாகவும் இருக்கின்றான்.

Last Update: 2014-07-03
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English

2.1 Tagore – Sadhana I – III Chapters Introduction Rabindranath Tagore born in Calcutta on 7th May 1861 was the youngest but one child of Debandranath Tagore. In the words of Tagore himself his father was one whom “I saw very seldom; he was away a great deal, but his presence pervaded the whole house and was one of the deepest influence on my life…’. He was called Maharishi or the great saint who believed in the worship of Invisible God. Tagore’s attitude to God and world was inherited from his father. The Tagores were Vaishnavas in their religious outlook and were inclined to vegetarianism in diet. They were a set of highly educated and enlightened people who assisted Raja Ram Mohan Roy in his movement of social reform. Rabindranath Tagore lived in a significant age when India was stirred deeply by three movements – religious, literary and social to which the contribution of the Tagore family was very great. The first movement was religious and its founder was Raja Ram Mohan Roy, who believed that God is one. One of the leaders of this movement was Debandranath Tagore, Rabindranath’s father. The second movement was in the field of Literature and Bakin Chandra tried to rescue Bengali language from the degradation of dead forms to which it had fallen and bring a new critical attitude and make Bengali language an instrument of the expression of rich imagination that would not tolerate any restrictions imposed upon it from outside. The third movement was national its was national; it was partly political and partly cultural. It raised a voice of protest against the humiliation which the Indians were subjected to at the hands of the westermers. It was not opposed to the introduction of western thought, but it certainly was not in favour of indiscriminate rejection of traditional Indian culture and values. Tagore’s father laid stress on the study of the Upanishads and left no stone unturned to check the wave of conversion to Christianity in Bengal. Tagore passed his boyhood in the Jarasnako house with the atmosphere that reverberated with the echoes of culture, refinement and art. He was from 63 64 very early years of his life fond of nature and longed for the outer world of nature. He was made to study science, literature, music and painting without taking into consideration whether he was interested in them or not. Learning all his subjects in English, he learnt Bengali well. Educated in India and London showed a great promise as a writer. He was influenced by the Vaishnava lyrical poetry, which gave to the poet an impetus to be bold and strike a new path for himself in the field of art and poetry. The Awakening of the waterfall, his work showed a great unity of meaning. What was memorable in this experienced was its human message and the sudden expansion of his consciousness in the supernatural world of man. There are three distinctive things which seem to come before us from this new vision of the poet about life. i. The human soul from which the creation and which its creative effort draws it away from itself and harmonizes it with the inner life of nature which is full of human significance. ii. The union between man’s growing consciousness and the spirit of nature is a source of joy and it is in this feeling of delight emerging from a realization of inner harmony of objects that the poet seeks for his definition of beauty. iii. This seeking and this joy is similar to freedom, for it is only by transcending the outer certain of common-placeness and triviality that its real significance is discovered. Published a number of collection of songs and poems in which the glorified the ideals of ancient times against the background of the evils of western nationalism which the condemned as the climax of greed. He waged a ceaseless war against the two evils of caste which dehumanizes man and nationality in the west which makes a brute of a man. After the publication of Gitanjali which marked the transition in his life, Tagore’s national aspirations got merged in the Universal. When the visited England and Europe he was greated there as seer with a universal message. He was awarded the Nobel Prize in 1913. The publication of Gitanjali in English took the English – reading public by storm and they got examoured as much by 65 the nobility of its though as by the beauty of the language. During the course of his visit to America in 1913 to deliver some addressed there, he made the acquaintance of Rudolf Eucken, the famous German Philosopher, who was also charmed on reading Gitanjali. The lectures he delivered in America were published as Sadhana by Macmillan, along with The Gardener, The crescent Moon and Chitra. Tagore was a poet and a dreamer. He felt that the western civilization was heading towards a crash or destruction. He started thinking of the crash or destruction. He started thinking of the problems of life in a calm and detached manner and the expression was marked by a sense of bold optimism attempting to depict tot eh world the message of eternal peace. Peace and tranquility proved to be the theme. 2.2 The relation of the individual to the universe The civilization of ancient Greece was nurtured within city walls. These walls leave their mark deep in the minds of men. They setup a principle of ‘divide and rule’ in our mental outlook, which begets in us a habit of securing all our conquests by fortifying them and separating them from one another. We divide nation and nation, knowledge and knowledge, man and nature. It breeds in us a strong suspicion of whatever is beyond the barriers we have built an everything has to fight hard for its entrance its our recognition. In India when the first Aryan invaders appeared, the vast forests provided them some special advantage of natural protection, food and water in plenty. Thus our civilization had its birth and it took a distinct character from this origin and environment. Surrounded by vast life of nature, was fed and clothed by her, having the closest and most constant intercourse with her varying objects. This atmosphere instead of dulling human intelligence and dwarfing the incentives to progress, gave it to a particular direction. Having constant contact with the living growth of nature, his mind was fee from the desire to extend his mind was free from the desire to extend his dominion by erecting boundary walls around his acquisitions. His aim was not to acquire but to realize, to enlarge his consciousness by growing with and growing into his surroundings. He felt that truth is all comprehensive that there is no such 66 thing as absolute isolation in existence and the only way of attaining truth is through the interpretation of our being into all objects. This harmony between man’s spirit and the spirit of the world was the endeavour of the forest dwelling sages of ancient India. In future even when Mighty Kingdoms were established – even in the heyday of its material prosperity – the heart of India ever looked back with adoration upon the early ideal of strenuous self-realization and the dignity of the simple life of the forest hermitage. Westerners took pride in subduing nature, as if we are living in a hostile world creating and artificial dissociation between himself and the universal nature within whose bosom he lies. But Indians believed that there is a rational connection between him and nature. We are in harmony with nature and the thoughts are in harmony with things – the power is in harmony with the power which is universal. According to it, everything that is low in the scale of being is merely nature, and whatever has stamp of perfection on it, intellectual or moral, in human-nature. The earth, water and light, fruits and flowers to India were not merely physical phenomena to be turned to and then left aside. The man who has his spiritual eyes open knows the ultimate truth about earth and water lies in our apprehension of the eternal world. There is not mere knowledge, as science is, but it is a perception of the soul by soul. This gives us not power but joy. When a man does not realize his kinship with the world, he lives in a prison – house whose walls are alien to him. When the meets the eternal spirit in all objects, them he is emancipated, for them he discovers the fullest significance of the world into which he is born. Thus the text of our everyday mediation is the Gayathri, a verse which is considered to be the epitome of all the Vedas. By its help we try to realize the essential unity of the world with the conscious soul of man. We understand the Eternal spirit, whose power creates The Earth, the Sky and the stars. It is not in the power of possession but in the power of union. India knew that when by physical and mental barriers we violently detach ourselves from the inexhaustible life of nature, when we become man, man in the universe, we crate bewildering problems. Man must realize the wholeness of his existence, his place in the infinite. The Rishis were they, who having reached the supreme God from all sides had found abiding peace, had 67 become united with all, had entered into the life of the Universe. Thus the state of realizing our relationship with all, of entering into everything through union with God, was considered in India to be the ultimate and fulfillment of humanity. His freedom and fulfillment is in love, which is another name for perfect comprehension. This is why the Upanishads describe those who have attained the goal of human life as ‘peaceful’ and as ‘at one with God’, meaning that they are in perfect harmony with man and nature, and therefore in undisturbed union with God. We have a glimpse of the same truth in the teachings of Jesus when he says, ‘It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven – which implies that whatever we treasure for ourselves separates us from others; our possession are our limitations. It is the one living truth that makes all realities true. This truth is not only of knowledge but of devotion. Buddha, who developed the practical side of the teaching of the Upanishads, preached the same. The Upanishad says that the being who is in his essence of light and life of all, who is world – conscious, is Brahma. Upanishad also says ‘thou shalt gain by giving away. Thou Shalt not covet’. In the Gita we are advised to work disinterestingly, abandoning all lust for the result. Everything his sprung from immoral life and is vibrating with life, for life is immense. 2.3 Soul consciousness The aspiration of ancient India was to live and move and have is joy is Brahma- the all conscious and all pervading spirit, by extending its field of consciousness all over the world. By beginning to try to realize all, one has to end by realizing nothing. But, in reality, it is not so absurd as it sounds. Facts are many, but the truth is one. The animal intelligence knows facts, the human mind has power to apprehend truth. This discovery of truth is pure joy to man – it is a liberation of his mind. Truth opens up a whole horizon, it leads us to the infinite. Upanishad says ‘know thine own soul’ – realize the one great principle of unity that there is in every man. All our egoistic impulses, our selfish desires, obscure our true vision of the soul. When we are conscious of our soul, we perceive the inner being that 68 transcends our ego and has its deeper affinity with the All. Like children learning the alphabets, words and then sentences, our soul when detached and imprisoned within the narrow limits of a self loses its significance. In love he use of difference is obliterated and the human soul fulfils its purpose in perfection, transcending the limits of itself and reaching across the threshold of the infinite. Therefore love is the highest bliss that man can attain. Our great ‘Revealers’ are they who man manifest the true meaning of the soul by giving up self for the love of mankind. We call then ‘Mahatmas’ – the men of the great soul? ‘Paramathma’ is the supreme soul in me and my joy is in the realization of this truth. The joys and sorrows of our loved ones are joys and sorrows of our loved ones, because in them we have grown larger, in them we have touched that great truth which comprehends the whole universe. Our highest joy is in the losing of our egoistic self and in the uniting with others. According to the Upanishads, the key to cosmic consciousness, to God- consciousness, is in the consciousness of the soul. The chick knows when it breaks through the selfcentered isolation of its egg that the hard shell which covered it so long was not really a part of its life. In Sanskrit, the bird has been called the twice-born : so too the man is named, who has gone through the ceremony of the discipline of self-restraint and high thinking – who has come out simple in wants, pure in heart and ready to take up all the responsibilities of life in a disinterested largeness of spirit. He is considered to have had his rebirth from the blind envelopment of self to the freedom of soul life. When Jesus said, ‘Blessed are the meek, for they shall inherit the earth’ he meant this. The doctrine of deliverance that Buddha preached was the freedom from the thralldom of Avidya (ignorance), when he attains ‘Bodhi’, i.e., the awakenment from the sleep of self to the perfection of consciousness, he becomes But Man’s poverty is abysmal, his wants are endless till he becomes truly conscious of his soul. The vision of the supreme one in our own soul is a direct and immediate intuition. Sin is the blurring of truth which clouds the purity of our consciousness. It is the supreme one which makes man feel the pang of his separation from God and gives rise to the earnest prayer, ‘O God, O Father, completely sweap away all our sins’. Give into us that which is good? Man’s cry reach his fullest expression. It is this desire for self69 expression that leads him to attain perfection. Man becomes perfect man, he attains his fullest expression, when his soul realizes itself in the infinite being who is Avih whose very essence is expression. When a man’s life rescued from distractions finds its unity in the soul, then the consciousness of the infinite becomes at once direct and natural to it as the light is to the flame. All the conflicts and contradictions of life are reconciled; knowledge, love and action harmonized; the formless appears to us in the form of the flower, of the fruit as the supreme one. 2.4 The problem of Evil The question why there is evil in existence is the same as why there is imperfection on or why there is creation at all. Imperfection is not a negation of perfectness; finitude is not contradictory to infinity; they are but completeness manifested in parts, infinity revealed within bounds. Pain, which is the feeling of our finiteness, is not a fixture in our life. It is not an end in itself, as joy is. We feel that good is the positive element in man’s nature, and in every age and every clime what man values west is his ideal of goodness. Will is the supreme wish of larger life, the life whose greater partition is out of our present reach, whose objects are not for the most part before our sight. Then we begin to distinguish between what we immediately desire and what is good. Good is that which is desirable for our greater self. Thus sense of goodness comes out of truer view of life. In this he becomes great, for the realizes truth. Life is not made up of fragments, purposeless and discontinuous. It is a truth that man is not a detached being, that he has a universal aspect; and when he recognizes this he becomes great; very often it is our moral strength which gives us most effectively the power to do evil, to exploit other individuals for our own benefit, to rob other people of their just rights. The life of an animal is unmoral, for it is aware only of an immediate present; the life of a man can be immoral, but that only means that it must have a moral basis. Not to see is to be blind, but to see wrongly is to see only in an imperfect manner. To live the life of goodness is to live the life of all. Pleasure is for one’s own self, but goodness is concerned with the happiness of all humanity and for all time. From the point of view of the good, pleasure pain 70 appear in a different meaning. Martyrs prove is in history and we prove it every day in our little martyrdoms. To live in perfect goodness is to realize one’s life in the infinite. Our body can only die if it tries to eat its own substance, and our eye loses the meaning of its function if it can only see itself. We see then that man’s individuality is not his highest truth, there is that in him which is universal. Our organ of sight, our organ of locomotion, our physical strength becomes worldwide; steam and electricity become our nerve and muscle. It is the same with our spiritual life. Yet we complain that we are not happy, as if there were something inherent in the nature of things to make us miserable. The universal spirit is waiting to crown us with happiness, but our individual spirit would not accept it. The most important lesson that man can learn from his life is not that there is pain in this world, but it depends upon him to turn it is not good account, that it is possible for him to transmute it into joy. NON – DETTTTAILED – 2 . 5 .AN AREA OF DARKNESS -V.S.NAIPAUL V.S.Naipul’s position as a third generation Caribbean settled in England makes the idea of the return (to an unsullied past ,and threby a complete, rooted identity )doubly problematic . In one of his essays ,Naipaul wrote , “ although the English language was mine , [ …] its tradition was not ” . There is no virtually Caribbean ‘ tradition’ that he can fall back upon , and this perhaps is the basis for his anguished sense . The aboriginal peoples of the Caribbean have long been extinct .Naipaul has also in his many interviews and essays ,made his own myth into that of the writer as a displaced person ,one who does not “ have a side , doesn’t have a country ;doesn’t have a community ; one who is entirely an individual ” , a figure who has achieved a ‘Brahminical ideal of non –attachment ’,a man without a home . His protagonist Mr . Boswas depicts this linked to the ownership of ‘a house ’ – ‘a home ’.The slow and stately rhythm of his prose ,the measured tone ,reflects a grim solidity , and grants to it something of the status of fact . Naipaul visited India for many months on different occasions in order to gather ‘materials’ for his ‘An Area of Darkness ’ (1964),India :A Wounded Civilisation (1977),andIndia:A Mmillion Mutinies Now (1990). They are serious undertakings that entail much thought and analysis ; thus ,the eye-witness account gives ‘authority’ to his writings . It is a first hand account of what happened and who was involved . No one can doubt the 71 extraordinary qualities of Naipaul’s observations ,they are keen ,detailed and exact . In ‘An Area of Darkness’ , the ‘quest’ for ‘self ’ is notable : there is an intence preoccupation withself, and this colours all of Naipaul’s observations and comments . The narrative is replete ,with confessional statements ,with philosophical commentaries ,his own fears and anxieties about India . The philosophical perspective is imbedded everywhere in both of Naipaul’s fiction and traver narratives ;it is this substantive –idea that permeates his writings ,and is at times connected with the ‘autobiographical ’sense. In many passages philosophical ideas are brought out through autobiographical instances there is a dynamic interrelationship between both travel and fictional writings . The sharp literary image gives his travel narratives the necessary ‘literariness’ , and at the same time ,his travel narrative

Tamil

தமிழ் மொழிபெயர்ப்பு ஆங்கிலம் பத்தி ஆன்லைன்

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Environmental pollution, problems and control measures – Overview A. Introduction and definition of environmental pollution – We know that, a living organism cannot live by itself. Organisms interact among themselves. Hence, all organisms, such as plants, animals and human beings, as well as the physical surroundings with whom we interact, form a part of our environment. All these constituents of the environment are dependent upon each other. Thus, they maintain a balance in nature. As we are the only organisms try to modify the environment to fulfill our needs; it is our responsibility to take necessary steps to control the environmental imbalances. The environmental imbalance gives rise to various environmental problems. Some of the environmental problems are pollution, soil erosion leading to floods, salt deserts and sea recedes, desertification, landslides, change of river directions, extinction of species, and vulnerable ecosystem in place of more complex and stable ecosystems, depletion of natural resources, waste accumulation, deforestation, thinning of ozone layer and global warming. The environmental problems are visualized in terms of pollution, growth in population, development, industrialization, unplanned urbanization etc. Rapid migration and increase in population in the urban areas has also lead to traffic congestion, water shortages, solid waste, and air, water and noise pollution are common noticeable problems in almost all the urban areas since last few years. Environmental pollution is defined as the undesirable change in physical, chemical and biological characteristics of our air, land and water. As a result of over-population, rapid industrializations, and other human activities like agriculture and deforestation etc., earth became loaded with diverse pollutants that were released as by-products. Pollutants are generally grouped under two classes: (a) Biodegradable pollutants – Biodegradable pollutants are broken down by the activity of micro-organisms and enter into the biogeochemical cycles. Examples of such pollutants are domestic waste products, urine and faucal matter, sewage, agricultural residue, paper, wood and cloth etc. (b) Non- Biodegradable pollutants – Non-biodegradable pollutants are stronger chemical bondage, do not break down into simpler and harmless products. These include various insecticides and other pesticides, mercury, lead, arsenic, aluminum, plastics, radioactive waste etc. B. Classification of Environmental Pollution – Pollution can be broadly classified according to the components of environment that are polluted. Major of these are: Air pollution, Water pollution, Soil pollution (land degradation) and Noise pollution. Details of these types of pollutions are discussed below with their prevention measures. (1) Air Pollution: Air is mainly a mixture of various gases such as oxygen, carbon dioxide, nitrogen. These are present in a particular ratio. Whenever there is any imbalance in the ratio of these gases, air pollution is caused. The sources of air pollution can be grouped as under PDS_AIR_POLLUTION_0 (i) Natural; such as, forest fires, ash from smoking volcanoes, dust storm and decay of organic matters. (ii) Man-made due to population explosion, deforestation, urbanization and industrializations. Certain activities of human beings release several pollutants in air, such as carbon monoxide (CO), sulfur dioxide (SO2), hydrocarbons (HC), oxides of nitrogen (NOx), lead, arsenic, asbestos, radioactive matter, and dust. The major threat comes from burning of fossil fuels, such as coal and petroleum products. Thermal power plants, automobiles and industries are major sources of air pollution as well. Due to progress in atomic energy sector, there has been an increase in radioactivity in the atmosphere. Mining activity adds to air pollution in the form of particulate matter. Progress in agriculture due to use of fertilizers and pesticides has also contributed towards air pollution. Indiscriminate cutting of trees and clearing of forests has led to increase in the amount of carbon dioxide in atmosphere. Global warming is a consequence of green house effect caused by increased level of carbon dioxide (CO2). Ozone (O3) depletion has resulted in UV radiation striking our earth. The gaseous composition of unpolluted air The Gases Parts per million (vol) Nitrogen 756,500 Oxygen 202,900 Water 31,200 Argon 9,000 Carbon Dioxide 305 Neon 17.4 Helium 5.0 Methane 0.97-1.16 Krypton 0.97 Nitrous oxide 0.49 Hydrogen 0.49 Xenon 0.08 Organic vapours ca.0.02 Harmful Effects of air pollution – (a) It affects respiratory system of living organisms and causes bronchitis, asthma, lung cancer, pneumonia etc. Carbon monoxide (CO) emitted from motor vehicles and cigarette smoke affects the central nervous system. (b) Due to depletion of ozone layer, UV radiation reaches the earth. UV radiation causes skin cancer, damage to eyes and immune system. (c) Acid rain is also a result of air pollution. This is caused by presence of oxides of nitrogen and sulfur in the air. These oxides dissolve in rain water to form nitric acid and sulfuric acid respectively. Various monuments, buildings, and statues are damaged due to corrosion by acid present in the rain. The soil also becomes acidic. The cumulative effect is the gradual degradation of soil and a decline in forest and agricultural productivity. (d) The green house gases, such as carbon dioxide (CO2) and methane (CH4) trap the heat radiated from earth. This leads to an increase in earth’s temperature. (e) Some toxic metals and pesticides also cause air pollution. [For more refer Industrial Dust, Air Pollution and Related Occupational Diseases ] (2) Water Pollution: Water is one of the prime necessities of life. With increasing number of people depend on this resource; water has become a scarce commodity. Pollution makes even the limited available water unfit for use. Water is said to be polluted when there is any physical, biological or chemical change in water quality that adversely affects living organisms or makes water unsuitable for use. Sources of water pollution are mainly factories, power plants, coal mines and oil wells situated either close to water source or away from sources. They discharge pollutants directly or indirectly into the water sources like river, lakes, water streams etc. The harmful effects of water pollution are: (a) Human beings become victims of various water borne diseases, such as typhoid, cholera, dysentery, hepatitis, jaundice, etc. (b) The presence of acids/alkalies in water destroys the microorganisms, thereby hindering the self-purification process in the rivers or water bodies. Agriculture is affected badly due to polluted water. Marine eco-systems are affected adversely. (c) The sewage waste promotes growth of phytoplankton in water bodies; causing reduction of dissolved oxygen. (d) Poisonous industrial wastes present in water bodies affect the fish population and deprives us of one of our sources of food. It also kills other animals living in fresh water. (e) The quality of underground water is also affected due to toxicity and pollutant content of surface water. (2.1) Water pollution by industries and its effects – Industrial_WaterPollutionA change in the chemical, physical, biological, and radiological quality of water that is injurious to its uses. The term “water pollution” generally refers to human-induced changes to water quality. Thus, the discharge of toxic chemicals from industries or the release of human or livestock waste into a nearby water body is considered pollution. The contamination of ground water of water bodies like rivers, lakes, wetlands, estuaries, and oceans can threaten the health of humans and aquatic life. Sources of water pollution may be divided into two categories. (i) Point-source pollution, in which contaminants are discharged from a discrete location. Sewage outfalls and oil spills are examples of point-source pollution. (ii) Non-point-source or diffuse pollution, referring to all of the other discharges that deliver contaminants to water bodies. Acid rain and unconfined runoff from agricultural or urban areas falls under this category. The principal contaminants of water include toxic chemicals, nutrients, biodegradable organics, and bacterial & viral pathogens. Water pollution can affect human health when pollutants enter the body either via skin exposure or through the direct consumption of contaminated drinking water and contaminated food. Prime pollutants, including DDT and polychlorinated biphenyls (PCBs), persist in the natural environment and bioaccumulation occurs in the tissues of aquatic organisms. These prolonged and persistent organic pollutants are transferred up the food chain and they can reach levels of concern in fish species that are eaten by humans. Moreover, bacteria and viral pathogens can pose a public health risk for those who drink contaminated water or eat raw shellfish from polluted water bodies. Contaminants have a significant impact on aquatic ecosystems. Enrichment of water bodies with nutrients (principally nitrogen and phosphorus) can result in the growth of algae and other aquatic plants that shade or clog streams. If wastewater containing biodegradable organic matter is discharged into a stream with inadequate dissolved oxygen, the water downstream of the point of discharge will become anaerobic and will be turbid and dark. Settleable solids will be deposited on the streambed, and anaerobic decomposition will occur. Over the reach of stream where the dissolved-oxygen concentration is zero, a zone of putrefaction will occur with the production of hydrogen sulfide (H2S), ammonia (NH3), and other odorous gases. Because many fish species require a minimum of 4–5 mg of dissolved oxygen per liter of water, they will be unable to survive in this portion of the stream. Direct exposures to toxic chemicals are also a health concern for individual aquatic plants and animals. Chemicals such as pesticides are frequently transported to lakes and rivers via runoff, and they can have harmful effects on aquatic life. Toxic chemicals have been shown to reduce the growth, survival, reproductive output, and disease resistance of exposed organisms. These effects can have important consequences for the viability of aquatic populations and communities. Wastewater discharges are most commonly controlled through effluent standards and discharge permits. Under this system, discharge permits are issued with limits on the quantity and quality of effluents. Water-quality standards are sets of qualitative and quantitative criteria designed to maintain or enhance the quality of receiving waters. Criteria can be developed and implemented to protect aquatic life against acute and chronic effects and to safeguard humans against deleterious health effects, including cancer. [ For more refer ‘Water Conservation – Need-of-the-day for our very survival‘ ] (3) Soil pollution (Land degradation): Land pollution is due to (i) Deforestation and (ii) Dumping of solid wastes. Deforestation increases soil erosion; thus valuable agricultural land is lost. Solid wastes from household and industries also pollute land and enhance land degradation. Solid wastes include things from household waste and of industrial wastes. They include ash, glass, peelings of fruit and vegetables, paper, clothes, plastics, rubber, leather, brick, sand, metal, waste from cattle shed, night soil and cow dung. Chemicals discharged into air, such as compounds of sulfur and lead, eventually come to soil and pollute it. The heaps of solid waste destroy the natural beauty and surroundings become dirty. Pigs, dogs, rats, flies, mosquitoes visit the dumped waste and foul smell comes from the waste. The waste may block the flow of water in the drain, which then becomes the breeding place for mosquitoes. Mosquitoes are carriers of parasites of malaria and dengue. Consumption of polluted water causes many diseases, such as cholera, diarrhea and dysentery. [ For more refer Solid Waste Disposal -A Burning Problem To Be Resolved To Save Environment ] (4) Noise pollution : health_effects_of_noiseHigh level noise is a disturbance to the human environment. Because of urbanization, noise in all areas in a city has increased considerably. One of the most pervasive sources of noise in our environment today is those associated with transportation. People reside adjacent to highways, are subjected to high level of noise produced by trucks and vehicles pass on the highways. Prolonged exposure to high level of noise is very much harmful to the health of mankind. In industry and in mines the main sources of noise pollution are blasting, movement of heavy earth moving machines, drilling, crusher and coal handling plants etc. The critical value for the development of hearing problems is at 80 decibels. Chronic exposure to noise may cause noise-induced hearing loss. High noise levels can contribute to cardiovascular effects. Moreover, noise can be a causal factor in workplace accidents. C. Fundamentals of prevention and control of air pollution: As mentioned above, air pollutants can be gaseous or particulate matters. Different techniques for controlling these pollutants are discussed below: a. Methods of controlling gaseous pollutants – 1. Combustion – This technique is used when the pollutants are in the form of organic gases or vapors. During flame combustion or catalytic process, these organic pollutants are converted into water vapor and relatively less harmful products, such as CO2. 2. Absorption – In this technique, the gaseous effluents are passed through scrubbers or absorbers. These contain a suitable liquid absorbent, which removes or modifies one or more of the pollutants present in the gaseous effluents. 3. Adsorption – The gaseous effluents are passed through porous solid adsorbents kept in suitable containers. The organic and inorganic constituents of the effluent gases are trapped at the interface of the solid adsorbent by physical adsorbent. b. Methods to control particulate emissions – 1. Mechanical devices generally work on the basis of the following: dustbagfilter (i) Gravity: In this process, the particles settle down by gravitational force. (ii) Sudden change in direction of the gas flow. This causes the particles to separate out due to greater momentum. 2. Fabric Filters: The gases containing dust are passed through a porous medium. These porous media may be woven or filled fabrics. The particles present in the gas are trapped and collected in the filters. The gases freed from the particles are discharged. 3. Wet Scrubbers: Wet scrubbers are used in chemical, mining and metallurgical industries to trap SO2, NH3, metal fumes, etc. 4. Electrostatic Precipitators: When a gas or an air stream containing aerosols in the form of dust, fumes or mist, is passed between two electrodes, then, the aerosol particles get precipitated on the electrode. dustelectrostaticprecipitator c. Other practices in controlling air pollution – Apart from the above, following practices also help in controlling air pollution. (i) Use of better designed equipment and smokeless fuels, hearths in industries and at home. (ii) Automobiles should be properly maintained and adhere to recent emission-control standards. (iii) More trees should be planted along road side and houses. (iv) Renewable energy sources, such as wind, solar energy, ocean currents, should fulfill energy needs. (v) Tall chimneys should be installed for vertical dispersion of pollutants. d. General air pollution control devices / equipments for industries – The commonly used equipments / process for control of dust in various industries are (a) Mechanical dust collectors in the form of dust cyclones; (b) Electrostatic precipitators – both dry and wet system; (c) particulate scrubbers; (d) Water sprayer at dust generation points; (e) proper ventilation system and (f) various monitoring devices to know the concentration of dust in general body of air. The common equipments / process used for control of toxic / flue gases are the (a) process of desulphurisation; (b) process of denitrification; (c) Gas conditioning etc. and (d) various monitoring devices to know the efficacy of the systems used. e. Steps, in general, to be taken for reduction of air pollution – To change our behavior in order to reduce AIR POLLUTION at home as well as on the road, few following small steps taken by us would lead to clean our Environment. At Home: 1. Avoid using chemical pesticides or fertilizers in your yard and garden. Many fertilizers are a source of nitrous oxide, a greenhouse gas that contributes to global warming. Try organic products instead. 2. Compost your yard waste instead of burning it. Outdoor burning is not advisable, as it pollutes air. Breathing this smoke is bad for you, your family and your neighbors. Plus, you can use the compost in your garden. 3. If you use a wood stove or fireplace to heat your home, it would be better to consider switching to another form of heat which does not generate smoke. It is always better to use sweater or warm clothing than using fireplace. 4. Be energy efficient. Most traditional sources of energy burn fossil fuels, causing air pollution. Keep your home well-maintained with weather-stripping, storm windows, and insulation. Lowering your thermostat can also help – and for every two degrees Fahrenheit you lower it, you save about two percent on your heating bill. 5. Plant trees and encourage other to plant trees as well. Trees absorb and store carbon dioxide from the atmosphere, and filter out air pollution. During warmer days, trees provide cool air, unnecessary use of energy on air conditioning is avoided, hence the air pollution. 6. Try to stop smoking; at home, at office or at outside. Tobacco smoking not only deteriorates self’s health, it affects others health too. On the Road: 7. Keep your vehicle well maintained. A poorly maintained engine both creates more air pollution and uses more fuel. Replace oil and air filters regularly, and keep your tires properly inflated. 8. Drive less. Walking, bicycling, riding the bus, or working from home can save you money as well as reducing air pollution. 9. Don’t idle your vehicle. If you stop for more than 30 seconds, except in traffic, turn off your engine. 10. Don’t buy more car than you need. Four-wheel drive, all-wheel drive, engine size, vehicle weight, and tire size all affect the amount of fuel your vehicle uses. The more fuel it uses the more air pollution it causes. D. Water pollution prevention and control: Water is a key resource for our quality of life. It also provides natural habitats and eco-systems for plant and animal species. Access to clean water for drinking and sanitary purposes is a precondition for human health and well-being. Clean unpolluted water is essential for our ecosystems. Plants and animals in lakes, rivers and seas react to changes in their environment caused by changes in chemical water quality and physical disturbance of their habitat. Water pollution is a human-induced change in the chemical, physical, biological, and radiological quality of water that is injurious to its existing, intended, or potential uses such as boating, waterskiing, swimming, the consumption of fish, and the health of aquatic organisms and ecosystems. Thus, the discharge of toxic chemicals from a pipe or the release of livestock waste into a nearby water body is considered pollution. The contamination of ground water, rivers, lakes, wetlands, estuaries, and oceans can threaten the health of humans and aquatic life. Contaminants have a significant impact on aquatic ecosystems. for example, enrichment of water bodies with nutrients (principally nitro

Tamil

sutru suzhal pathukappu கட்டுரை என்னை சொல்ல

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WORSHIP The Christian’s Highest Occupation Alfred P. Gibbs Copyright © 1950 CHAPTER FIVE THE MEANING OF WORSHIP: THE Holy PERFUME As we further think of the definition of worship, let us now consider: 6. The Holy Perfume (Exodus 30:34-38) This very beautiful picture of worship is given to us as part of God’s revelation to Moses in regard to the Tabernacle, concerning which He had said: “Make me a sanctuary, that I may dwell among them” (Exodus 25:18). Minute instructions were given regarding the details of its furnishings, and we find God repeatedly saying to Moses: “And look that thou make them after their pattern, which was showed thee in the mount” (Exodus 25:9; 40:26, 30; 27:8, cp. Hebrews 8:5). “And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people” (Exodus 30:34-38) Three things impress themselves on the mind as one reads this passage regarding the holy perfume. (1) The Exclusive Use of It (verses 37-38) It was reserved solely for use in the worship of God in the sanctuary. God expressly forbade its manufacture for any other purpose. The obvious inference from this is that worship belongs to God alone, and that He will share this honor with none. David, “the sweet Psalmist of Israel,” by the Spirit’s inspiration wrote: “He is thy Lord, worship thou him . . . Exalt ye the Lord our God, and worship at his footstool, for he is holy . . . O come, let us worship and bow down: Let us kneel before the Lord, our Maker” (Psalm 45:11; 99:5; 95:6). It will be recalled that the first demand of the law was: “Thou shalt have no other gods before me . . . for I, the Lord thy God, am a jealous God” (Exodus 20:3-5). There is no substitute for spiritual worship. It is the unique right, the sole property, and the exclusive privilege of God Himself and He will not tolerate any rival. Idolatry, in its essence, is simply that by which man seeks to displace God, or which attempts to relegate Him to a position of secondary importance. An idol is anything that a man worships in his heart, to the exclusion of God. It was because of the idolatrous apostasy of Israel that God: - Set Israel aside nationally, - Allowed them to go into captivity, - Scattered them to the four corners of the earth. (See II Kings 17:7-18; II Chronicles 36:14-17). We do well to pay good heed to the Divine dictum: “I am the Lord, that is my name, and my glory will I not give to another” (Isaiah 42:8). He alone claims the title of, “Holy and Reverend” (Psalm 111:9). There is always the subtle danger of becoming more occupied with: - The visible, than the invisible; - With the temporal, than the eternal; - With an outward and formal ceremony, than an inward and spiritual reality. There can therefore be no substitute for spiritual worship: - However ornate may be the ritual, - Or gorgeous the vestments, - Or beautiful the building, - Or well phrased the prayers, - Or smoothly conducted the service. Undoubtedly all this has an appeal to the esthetic senses, and is well pleasing to the flesh, for man is naturally religious; but it is not spiritual, and consequently cannot please God. (2) The Ingredients that Formed it (verses 34-36) Four ingredients, compounded in equal proportions, composed this perfume, and each part was necessary to the whole. These ingredients were stacte, onycha, galbanum and frankincense. Each of these four things has a typical significance which we shall not dwell on now. Let us think of them as four elements which, when compounded together in the heart of the believer, as he sits in the presence of God, causes the perfume of his worship to ascend to the Father and the Son. The first ingredient is remembrance. It is good for the believer to use his memory to recall what he used to be by nature, and what he now is, by God’s matchless grace. The words of Paul to the saints at Ephesus are pertinent to this: “Wherefore remember that ye being in time past Gentiles in the flesh . . . but now, in Christ Jesus . . . are made nigh” (Ephesians 2:11, 13). Let each Christian call to mind his black past, when he was without God, without Christ, without life and without hope. Then let him contrast this with his present acceptance in the Beloved, together with all the spiritual blessings that are now his present and eternal possession. Surely the result of such remembrance will cause him to life his heart in adoration to the One who made this so blessedly actual to his experience. His memory should also be focused on the Person and work of the Lord Jesus Himself. The purpose of the Lord ’s Supper, as indicated by the Lord Himself is: “This do in remembrance of me.” In view of this, worship will become an essential feature of such a meeting, for worship is kindled upon the fires of remembrance. As David puts it: “While I was musing, the fire burned; then spake I with my tongue” (Psalm 39:3). It is memory that enables us to recall the record of His matchless life, as given in the holy Scriptures. The Christian should therefore concentrate upon: - Christ’s wondrous words, - His mighty deeds, - His perfect and holy character, - His absolute obedience to the father’s will, - His infinite grace in going to the cross, - His completed work of redemption accomplished by the sacrifice of Himself, - His victorious resurrection, - His glorious ascension, - His present ministry as the great HIGH PRIEST of His people. As he does so, the believer’s heart will warm within him, and his worship shall rise to God as a fragrant perfume. The second ingredient is gratitude. As memory recalls all that God is and has done, the heart responds, even as the strings of a harp break forth into song beneath the skilful hands of a master musician. We have before noted that the gratitude of the believer delights the heart of the Father. Socrates, the great Grecian philosopher, declared that gratitude was the greatest of all the virtues, and ingratitude the basest of all the vices. A study of the great worship hymns indicate how great a part gratitude plays in their composition. Hannah Burlington beautifully expresses it thus: “The knowing this, that us He loves, Hath made our cup run o’er; Jesus, Thy name our spirit moves, Today and evermore.” The “Ter Stegen” hymns are amongst the finest we have. One of them, by Ernst C. Homburg, written nearly 300 years ago, is redolent with gratitude: “O Lord, from my heart I do thank Thee For all Thou hast borne in my room, Thine agony, dying unsolaced, Alone in the darkness of doom, That I, in the glory of Heaven, For ever and ever might be -- A thousand, a thousand thanksgivings I bring, blessed Saviour, to Thee!” The third ingredient is reverence. This is produced as the soul apprehends, in some measure at least: - The greatness of God, - The majesty of His Divine character, - The glory of His unique attributes, As displayed in His - Omniscience, - Omnipotence, - Omnipresence - Immutability. We are living in an age characterized largely by cynicism, flippancy and lightness regarding Divine things. The modern trend is to humanize Deity and deify humanity, and that has not aided in man’s concept of God. One has only to read the Scriptures to discover that whenever a person was brought consciously into the presence of God, it filled him with a holy awe, humbled him in the dust and produced a deep reverence for God. Moses, the great leader of Israel, was taught this lesson many times. At God’s first revelation to him at the burning bush, the voice of Jehovah said: “Draw not nigh hither; put thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus 3:5). At God’s revelation to him on the mount, in response to his request to see God’s glory, God gave him a vision of Himself. At this august spectacle we read: “Moses made haste, and bowed his head towards the earth, and worshipped” (Exodus 34:8). Isaiah, whose magnificent concept of Deity has thrilled the hearts of the people of God for twenty-five centuries, had to lay to heart this essential requirement. In chapter six of his prophecy, he describes the vision he had of the glory of God which completely revolutionized his life. This sight not only filled him with a sense of his own littleness, uncleanness and insufficiency, but indelibly impressed upon him God’s greatness, holiness and power. Daniel, “the man of desires,” tells us that when he saw the majestic vision of God: “There remained no strength in me, for my comeliness was turned in me into corruption and I retained no strength” (Daniel 10:5-11). We could add others to this list, but these will suffice to indicate how necessary it is that godly reverence accompany all our dealings with Divine things. This reverence must always be present if our worship is to be acceptable to the One who is described as “The high and lofty One, who inhabiteth eternity,” and who hath declared: “Let all the earth fear the Lord: Let all the inhabitants of the world stand in awe of Him” (Psalm 33:8). Familiarity with God can never produce contempt, for those who know Him best, love and fear Him most. The more God impresses the soul with His Person, the greater that individual is filled with holy awe as he stands in the presence of Him, before Whose eyes “all things are open and naked” (Hebrews 4:13). It should be obvious that humility of mind, sobriety of manner, and sincerity of spirit are essential to and fitting in the presence of the One who said: “Ye shall . . . reverence my sanctuary. I am the LORD” (Leviticus 19:30). The fourth ingredient is amazement. We have before indicated that worship has, as one of its basic requirements, the element of wonder. He who ceases to wonder, ceases to worship. The hymn writer has put it thus: “I stand amazed in the presence Of Jesus the Nazarene, And wonder how He could love me, A sinner, condemned, unclean! O how wonderful! O how marvelous! And my song shall ever be, O how wonderful! O how marvelous! Is my Saviour’s love to me!” One of the many titles of Deity is “Wonderful.” Everything about the Almighty takes upon itself this character. As the believer thinks of the wonder of His Person, His creation, His word, His Son, His love, His salvation and of each Christian’s blessedness, he is led to exclaim with another: “That Thou should love a wretch like me, And be the God Thou art, Is darkness to my intellect, But sunshine to my heart!” (3) The Purpose of It. It was for God’s pleasure and for His glory. These ingredients, equally compounded together, combined to produce a perfume which ascended to God in a fragrant stream and brought great pleasure to Him. Likewise, when a believer sits in the presence of God, with an equal measure of remembrance, gratitude, reverence and amazement well compounded in his heart, there will undoubtedly rise, from the censer of his soul, a silver stream of humble, reverent, sincere and adoring worship to his God and Father, and to the Lord Jesus Christ. This, in turn, will delight God’s heart, for it fulfils His desire for the worship of His people. This was expressed by His Son in these words: “The hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in truth; for the Father seeketh such to worship him” (John 4:23) Our last consideration, under the heading of the meaning of worship, is: 7. The Root Meaning of the Word in the Old Testament Those that understand such things have affirmed that the root meaning of the Hebrew word carries the thought of “a dog to its master.” As one approaches the town of Hartsdale from the city of New York, he will observe, to his left, an animal cemetery. It is perhaps the most ornate in the world. Beneath marble monuments, some costing hundreds of dollars, like the remains of pet animals and even birds. Many of these tombstone’s bear sentimental epitaphs, such as: “Momsie’s only baby.” Others are grotesque, as one over a dog which reads: “He cannot come to us, be we can go to him!” However, there is one epitaph that stands out from them all. It is of a dog whose master caused to be inscribed: “To the memory of Bruce, the devoted servant, faithful friend, warm admirer, and ardent worshipper of his master.” Then follows the name of its owner. Does this not aptly describe what a dog is? Dogs have been described, and not without some cause, as “man’s best friend.” A cynic once remarked: “The more I know of human beings, the better I appreciate dogs!” Let us use an illustration to clarify this point. We will suppose that a man, warmly clad, ventures forth on a blustery and bitterly cold night. The temperature is below zero, and the streets are practically deserted. Presently he sees a poor, neglected, shivering and half starved cur, sheltering behind a telephone pole from the biting wind. Some cruel boys have tied a can to its tail, and it has been kicked from pillar to post, until now it is almost at the end of its tether. It will never survive a night like this on the streets. The man pauses and looks the dog over. What a pitiable sight it is: thin, miserable, frightened, homeless, hungry and on its last legs! His compassion is stirred and, yielding to the impulse of the moment, he stoops down, reaches out his hand and calls to the dog. Suspicious as first, for the dog has good reasons for distrusting mankind, it gradually approaches, until at length it comes under his hand. The man pats it on the head, strokes it, all the while speaking kindly words. Then, after removing the string and the can from its tail, he lifts it up, opens his overcoat, pops it in, and carries it back to his home. When he enters his home he says to his wife: “I’ve found a poor starving dog on the street, that will surely die tonight, unless it finds a home. Please put a sack in the corner of the kitchen and we’ll take care of it for at least tonight.” Accordingly, the dog is gently placed on the sack, and a delicious bowl of hot bread and milk is given it, followed by some scraps from the evening meal. For the first time in many days the dog wags its tail in gratitude for this unusual kindness. The next morning it greets its benefactors with another friendly wag of its tail, and they decide to give it a permanent home. A month passes by, and what a wonderful change it produces in that dog! As a result of good food and proper care, one would scarcely recognize the fine looking animal as that miserable starving cur of four weeks ago. One evening, as the man is sitting in an easy chair, with one hand hanging over the arm of the chair, he suddenly feels something warm and wet on his hand. Glancing down he sees the dog looking up at him with adoring eyes as, again and again, it licks the hand of the one to whom it owes everything. The dog had not come into the room to beg for a bone, or even to be petted. It wanted nothing from its owner but the privilege of sitting in his presence, so that it might look at him with rapt, adoring eyes and, every now and then, to enjoy the privilege of licking the hand of the one whom it loved above all others. This is worship. Now apply this to the believer, who once was a lost, guilty and helpless sinner, deserving only the judgment of a holy God. Now, - Through the grace of the Lord Jesus Christ, - By faith in His substitutionary sacrifice and glorious resurrection, - By acceptance of Him as Saviour and Lord, He has been: - Redeemed, - Saved - Brought into a place of acceptance, provision and security. Surely it is not too much for the Lord to expect that His people, saved as such an infinite cost, will want, like that dog, to come into His presence in order to be occupied only with the One whom, “having not seen, they love” with all their hearts. May it be yours and mine to know something, by experience, of the real meaning and nature of worship, and thus fulfil His purpose in our salvation. The words of Miss C.A. Wellesley will form a fitting conclusion to this section of our study: “Occupied with Thee, Lord Jesus, in Thy grace; All Thy ways and thoughts about me Only trace Deeper stories of the glories Of Thy grace. Taken up with Thee Lord Jesus I would be; Finding joy and satisfaction All in Thee; Thou the nearest and the dearest Unto me.” ~ end of chapter 5 ~ http://www.baptistbiblebelievers.com/ ***

Tamil

senthamil

Last Update: 2015-01-20
Usage Frequency: 1
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Reference: Anonymous

English

Click on the table to choose a game. In the table and below it you can see more information about the selected game, including how many levels there are, how difficult the game is and what rules the enemies follow (see the KGoldrunner Handbook). You select a level number by typing it or using the spin box or scroll bar. As you vary the game or level, the thumbnail area shows a preview of your choice.

Tamil

விளையாட்டை தேர்வு செய்ய பட்டியல் பெட்டியை சொடுக்கவும். தேர்வு செய்த விளையாட்டை பற்றி பட்டியல் பெட்டிக்கு கீழ் "More Info" நீங்கள் பார்க்கலாம், எவ்வளவு மட்டம் உள்ளது என்று மற்றும் எதிரிகள் பின்பற்றும் விதிகளை பற்றி பார்க்கலாம்( அமைப்பு பட்டியை பார்க்கவும்). அச்சிடுவதனாலோ அல்லது உருட்டு பட்டியினாலோ மட்டக்கை எண்ணை நிங்கள் தேர்வு செய்யலாம். விளையாட்டு அல்லது மட்டக்கையை மாற்றும் பொழுது, கட்ட விரல் இடம் உங்களின் தேர்வின் முன் பார்வையை காண்பிக்கும்.

Last Update: 2011-10-23
Usage Frequency: 1
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Reference: Anonymous
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