https://www.biblegateway.com/passage/?search=Haggai%201&version=MSG

5-6 And then a little later, God-of-the-Angel-Armies spoke out again:


“Take a good, hard look at your life.
Think it over.
You have spent a lot of money,
but you haven’t much to show for it.
You keep filling your plates,
but you never get filled up.
You keep drinking and drinking and drinking,
but you’re always thirsty.
You put on layer after layer of clothes,
but you can’t get warm.
And the people who work for you,
what are they getting out of it?
Not much—
a leaky, rusted-out bucket, that’s what.”

7 That’s why God-of-the-Angel-Armies said:


“Take a good, hard look at your life.
Think it over.”

* * *

8-9 Then God said:


“Here’s what I want you to do:
Climb into the hills and cut some timber.
Bring it down and rebuild the Temple.
Do it just for me. Honor me.
You’ve had great ambitions for yourselves,
but nothing has come of it.
The little you have brought to my Temple
I’ve blown away—there was nothing to it.

9-11 “And why?” (This is a Message from God-of-the-Angel-Armies, remember.) “Because while you’ve run around, caught up with taking care of your own houses, my Home is in ruins. That’s why. Because of your stinginess. And so I’ve given you a dry summer and a meager crop. I’ve matched your tight-fisted stinginess by decreeing a season of drought, drying up fields and hills, withering gardens and orchards, stunting vegetables and fruit. Nothing—not man or woman, not animal or crop—is going to thrive.”

* * *

12 Then the governor, Zerubbabel son of Shealtiel, and the high priest, Joshua son of Jehozadak, and all the people with them listened, really listened, to the voice of their God. When God sent the prophet Haggai to them, they paid attention to him. In listening to Haggai, they honored God.

13 Then Haggai, God’s messenger, preached God’s Message to the people: “I am with you!” God’s Word.

14-15 This is how God got Zerubbabel, Joshua, and all the people moving—got them working on the Temple of God-of-the-Angel-Armies. This happened on the twenty-fourth day of the sixth month in the second year of King Darius

 omerta

the book of DOOM

naked prophet of doom

the gospel according to google
AI Overview

The Book of Isaiah in the Bible is known for its prophecies of both doom and deliverance. While it contains powerful pronouncements of judgment against nations and individuals, it also offers messages of hope, restoration, and the promise of a future kingdom of God. Isaiah's prophecies often depict the consequences of sin and rebellion, but also point towards redemption and the coming of a Messiah.

Here's a breakdown of why the Book of Isaiah is associated with "doom":
Prophecies of Judgment:
Isaiah delivers strong warnings of judgment against Israel, Judah, and surrounding nations for their idolatry, injustice, and moral corruption. These prophecies include descriptions of destruction, exile, and suffering.

Emphasis on Sin and Consequences:
Isaiah highlights the consequences of sin and the importance of repentance. He details the moral failings of the people and the resulting divine punishment.

Specific Examples:
Chapters like Isaiah 17, which discusses the destruction of Damascus, and Isaiah 5, with its "woes" against various sins, demonstrate the book's focus on judgment.

Warnings of Divine Wrath:
The book uses vivid imagery and strong language to convey the intensity of God's anger and the severity of the consequences for those who reject Him.

the song of hiawatha

 Onward to the Sacred Wigwam.

There a magic drink they gave him,

Made of Nahma-wusk, the spearmint,

And Wabeno-wusk, the yarrow,

Roots of power, and herbs of healing;

Beat their drums, and shook their rattles;

Chanted singly and in chorus,

Mystic songs like these, they chanted.

“I myself, myself! behold me!

’T is the great Gray Eagle talking;

Come, ye white crows, come and hear him!

The loud-speaking thunder helps me;

All the unseen spirits help me;

I can hear their voices calling,

All around the sky I hear them!

I can blow you strong, my brother,

I can heal you, Hiawatha!”

“Hi-au-ha!” replied the chorus,

“Wayha-way!” the mystic chorus.

long fellow the song of hiawatha,

 

VOCABULARY

Adjidau’mo, the red squirrel

Ahdeek’, the reindeer

Ahmeek’, the beaver

Annemee’kee, the thunder

Apuk’wa, a bulrush

Baim-wa’wa, the sound of the thunder

Bemah’gut, the grape-vine

Chemaun’, a birch canoe

Chetowaik’, the plover

Chibia’bos, a musician; friend of Hiawatha;

ruler of the Land of Spirits

Dahin’da, the bull frog

Dush-kwo-ne’-she or Kwo-ne’-she,

the dragon fly

Esa, shame upon you

Ewa-yea’, lullaby

Gitche Gu’mee, The Big-Sea-Water,

Lake Superior

Gitche Man’ito, the Great Spirit,

the Master of Life

Gushkewau’, the darkness

Hiawa’tha, the Prophet, the Teacher,

son of Mudjekeewis, the West-Wind and Wenonah,

daughter of Nokomis

Ia’goo, a great boaster and story-teller

Inin’ewug, men, or pawns in the Game of the Bowl

Ishkoodah’, fire, a comet

Jee’bi, a ghost, a spirit

Joss’akeed, a prophet

Kabibonok’ka, the North-Wind

Ka’go, do not

Kahgahgee’, the raven

Kaw, no

Kaween’, no indeed

Kayoshk’, the sea-gull

Kee’go, a fish

Keeway’din, the Northwest wind, the Home-wind

Kena’beek, a serpent

Keneu’, the great war-eagle

Keno’zha, the pickerel

Ko’ko-ko’ho, the owl

Kuntasoo’, the Game of Plumstones

Kwa’sind, the Strong Man

Kwo-ne’-she, or Dush-kwo-ne’-she, the dragon-fly

Mahnahbe’zee, the swan

Mahng, the loon

Mahnomo’nee, wild rice

Ma’ma, the woodpecker

Me’da, a medicine-man

Meenah’ga, the blueberry

Megissog’won, the great Pearl-Feather,

a magician, and the Manito of Wealth

Meshinau’wa, a pipe-bearer

Minjekah’wun, Hiawatha’s mittens

Minneha’ha, Laughing Water; wife of Hiawatha;

a water-fall in a stream running into the

Mississippi between Fort Snelling and the

Falls of St. Anthony

Minne-wa’wa, a pleasant sound, as of the wind

in the trees

Mishe-Mo’kwa, the Great Bear

Mishe-Nah’ma, the Great Sturgeon

Miskodeed’, the Spring-Beauty, the Claytonia Virginica

Monda’min, Indian corn

Moon of Bright Nights, April

Moon of Leaves, May

Moon of Strawberries, June

Moon of the Falling Leaves, September

Moon of Snow-shoes, November

Mudjekee’wis, the West-Wind; father of Hiawatha

Mudway-aush’ka, sound of waves on a shore

Mushkoda’sa, the grouse

Nah’ma, the sturgeon

Nah’ma-wusk, spearmint

Na’gow Wudj’oo, the Sand Dunes of Lake Superior

Nee-ba-naw’-baigs, water-spirits

Nenemoo’sha, sweetheart

Nepah’win, sleep

Noko’mis, a grandmother, mother of Wenonah

No’sa, my father

Nush’ka, look! look!

Odah’min, the strawberry

Okahha’wis, the fresh-water herring

Ome’mee, the pigeon

Ona’gon, a bowl

Opechee’, the robin

Osse’o, Son of the Evening Star

Owais’sa, the blue-bird

Oweenee’, wife of Osseo

Ozawa’beek, a round piece of brass or copper in the Game of the Bowl

Pah-puk-kee’na, the grasshopper

Pau’guk, death

Pau-Puk-Kee’wis, the handsome Yenadizze,

the son of Storm Fool

Pe’boan, Winter

Pem’ican, meat of the deer or buffalo dried and pounded

Pezhekee’, the bison

Pishnekuh’, the brant

Pone’mah, hereafter

Puggawau’gun, a war-club

Puk-Wudj’ies, little wild men of the woods; pygmies

Sah-sah-je’wun, rapids

Segwun’, Spring

Sha’da, the pelican

Shahbo’min, the gooseberry

Shah-shah, long ago

Shaugoda’ya, a coward

Shawgashee’, the craw-fish

Shawonda’see, the South-Wind

Shaw-shaw, the swallow

Shesh’ebwug, ducks; pieces in the Game

of the Bowl

Shin’gebis, the diver, or grebe

Showain’neme’shin, pity me

Shuh-shuh-gah’, the blue heron

Soan-ge-ta’ha, strong-hearted

Subbeka’she, the spider

Sugge’me, the mosquito

To’tem, family coat-of-arms

Ugh, yes

Ugudwash’, the sun-fish

Unktahee’, the God of Water

Wabas’so, the rabbit, the North

Wabe’no, a magician, a juggler

Wabe’no-wusk, yarrow

Wa’bun, the East-Wind

Wa’bun An’nung, the Star of the East, the Morning Star

Wahono’win, a cry of lamentation

Wah-wah-tay’see, the fire-fly

Waubewy’on, a white skin wrapper

Wa’wa, the wild goose

Waw-be-wa’wa, the white goose

Wawonais’sa, the whippoorwill

Way-muk-kwa’na, the caterpillar

Weno’nah, the eldest daughter; Hiawatha’s mother, daughter of Nokomis

Yenadiz’ze, an idler and gambler; an Indian dandy

The End

Hiawatha, longfellow

 

II
The Four Winds

“Honor be to Mudjekeewis!”

Cried the warriors, cried the old men,

When he came in triumph homeward

With the sacred Belt of Wampum,

From the regions of the North-Wind,

From the kingdom of Wabasso,

From the land of the White Rabbit.

This with joy beheld Iagoo

And he said in haste: “Behold it!

See the sacred Star of Evening!

You shall hear a tale of wonder,

Hear the story of Osseo,

Son of the Evening Star, Osseo!

“But Osseo turned not from her,

Walked with slower step beside her,

Took her hand, as brown and withered

As an oak-leaf is in Winter,

Called her sweetheart, Nenemoosha,

Soothed her with soft words of kindness,

Till they reached the lodge of feasting,

Till they sat down in the wigwam,

Sacred to the Star of Evening,

To the tender Star of Woman.

“When her blood fell on the planet,

On the sacred Star of Evening,

Broken was the spell of magic,

Powerless was the strange enchantment,

And the youth, the fearless bowman,

Suddenly felt himself descending,

Held by unseen hands, but sinking

Downward through the empty spaces,

Downward through the clouds and vapors,

Till he rested on an island,

On an island, green and grassy,

Yonder in the Big-Sea-Water

When the noiseless night descended

Broad and dark o’er field and forest,

When the mournful Wawonaissa

Sorrowing sang among the hemlocks,

And the Spirit of Sleep, Nepahwin,

Shut the doors of all the wigwams,

From her bed rose Laughing Water,

Laid aside her garments wholly,

And with darkness clothed and guarded,

Unashamed and unaffrighted,

Walked securely round the cornfields,

Drew the sacred, magic circle

Of her footprints round the cornfields.

No one but the Midnight only

Saw her beauty in the darkness,

No one but the Wawonaissa

Heard the panting of her bosom

Guskewau, the darkness, wrapped her

Closely in his sacred mantle,

So that none might see her beauty,

So that none might boast, “I saw her!”

On the morrow, as the day dawned,

Kahgahgee, the King of Ravens,

Then the Medicine-men, the Medas,

The magicians, the Wabenos,

And the Jossakeeds, the Prophets,

Came to visit Hiawatha;

Built a Sacred Lodge beside him,

To appease him, to console him,

Walked in silent, grave procession,

Bearing each a pouch of healing,

Skin of beaver, lynx, or otter,

Filled with magic roots and simples,

Filled with very potent medicines.

When he heard their steps approaching,

Hiawatha ceased lamenting,

Called no more on Chibiabos;

Naught he questioned, naught he answered,

But his mournful head uncovered,

From his face the mourning colors

Washed he slowly and in silence,

Slowly and in silence followed

Onward to the Sacred Wigwam.

“I myself, myself! the prophet!

When I speak the wigwam trembles,

Shakes the Sacred Lodge with terror,

Hands unseen begin to shake it!

When I walk, the sky I tread on

Bends and makes a noise beneath me!

I can blow you strong, my brother!

Rise and speak, O Hiawatha!”

On that journey, moving slowly,

Many weary spirits saw he,

Panting under heavy burdens,

Laden with war-clubs, bows and arrows,

Robes of fur, and pots and kettles,

And with food that friends had given

For that solitary journey.

“Ay! why do the living,” said they,

“Lay such heavy burdens on us!

Better were it to go naked,

Better were it to go fasting,

Than to bear such heavy burdens

On our long and weary journey!”

Forth then issued Hiawatha,

Wandered eastward, wandered westward,

Teaching men the use of simples

And the antidotes for poisons,

And the cure of all diseases.

Thus was first made known to mortals

All the mystery of Medamin,

All the sacred art of healing.