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"An Angel With a Wing on One Side") which is played during the final confrontation with Sephiroth. It contains Latin lyrics taken from sections of the Carmina Burana . [ 24 ] In an interview featured on G4 's Game Makers (formerly Icons ), Uematsu revealed that the piece was designed to be a fusion of the musical styles of Russian composer Igor ...
Nobuo Uematsu – Advent: One-Winged Angel, Divinity, Liberi Fatali, One-Winged Angel, Yakusoku no chi ~The Promised Land~ Unto Ashes – Quid Vides, Estuans Interius * Rufus Wainwright – Agnus Dei; SIE Sound Team – The First Hunter; Eric Whitacre – Lux Aurumque; Akiko Shikata – HOLLOW, Agnus Dei; Haruka Shimotsuki – Key of Paradise
Hebrew mal’ākh is the standard word for "messenger", both human and divine, in the Hebrew Bible; it is also related to the words for "angel" in Arabic (malāk ملاك), Aramaic and Ethiopic. It is rarely used for human messengers in Modern Hebrew as the latter is usually denoted by the term shaliyakh (שליח). [3]
According to one transcription I found it was supposed to be "Karyuu no hane kata". I don't know damn about Japanese grammar or word use, but the site I nicked it from (with comments from people who supposedly know the language as well) and WWWJDIC seems to think this seems to be closer to the "winged one of lower reaches" translation popularly ...
Yevarechecha" (Hebrew: יְבָרֶכְךָ, romanized: Yəḇāreḵəḵā; lit. ' You Will be Blessed ' or ' You Shall be Blessed ' ), also transliterated as " Yevarekhekha ", is a Hasidic Jewish nigun composed by David Weinkranz and performed by Ilana Rovina for the album Chasidic Song Festival 1970 . [ 1 ]
Ahava rabbah (Hebrew: אהבה רבה, [with an] abundant love, also Ahavah raba and other variant English spellings) is the name given in Ashkenazi Jewish custom to the blessing recited immediately before the Shema as part of the Shacharit (morning) prayer. The name is taken from the first words of the prayer.
Like most other Hekhalot texts, the Ma'aseh Merkabah revolves around the knowledge of secret names of God used theurgically for mystical ascent. It begins with a conversation between Rabbi Ishmael and Rabbi Akiva, [3] where the latter expounds on the mysteries of the spiritual world, as well as describing the appearance of the heavenly planes.
The theme of Ahavat Olam is that God provides love in good times and in bad. Nighttime, when there is darkness, is a time associated with danger. Nevertheless, God provides protection at night, and the sun always rises in the morning. [4] Ahavat Olam is also seen as the blessing over the mitzvah of the recitation of the Shema. [5]