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i heard rumors that hamas (no idea where PIJ stands since they oppose hamas and tel aviv) has (allegedly) kidnapped a few israelis. Is there any number IFF true? 37.252.80.255 ( talk) 03:51, 8 October 2023 (UTC)
What are historical reasons, if any, for lashing out in strong language against Jerusalem in entire Ezekiel 16, particularly from 16:20 onwards? The article is seemingly missing that info. The superficial impression suggests idolatry and untamed wealth, similar to later cleansing of the Temple. 212.180.235.46 ( talk) 13:27, 8 October 2023 (UTC)
Have you read much of the preceding chapters? C16 is pretty much in line with them, in being an explanation of why disaster is coming to the Jewish people, see Book_of_Ezekiel#Summary. The theme in 16 in traditional Jewish understanding is that the references to clothes etc is allegorical. The allegory is that G-d 'clothed' the Jewish people with the gift of the Torah, but they spurned it for idolatory and other prohibited practices. Try reading the commentary of Rashi, which can be toggle on/off at [1] -- Dweller ( talk) Old fashioned is the new thing! 12:49, 9 October 2023 (UTC)
From Prolegomena, X.I.1:
In the ordinary parlance of the Hebrews torah always meant first, and chiefly the Priestly Torah. The prophets have notoriously no father (1 Samuel X. 12), their importance rests on the individuals; it is characteristic that only names and sketches of their lives have reached us. They do indeed, following the tendency of the times, draw together in corporations; but in doing so they really renounce their own distinctive characteristics: the representative men are always single, resting on nothing outside themselves. We have thus on the one side the tradition of a class, which suffices for the occasions of ordinary life, and on the other the inspiration of awakened individuals, stirred up by occasions which are more than ordinary.
After the spirit of the oldest men of God, Moses at the head of them, had been in a fashion laid to sleep in institutions, it sought and found in the prophets a new opening; the old fire burst out like a volcano through the strata which once, too, rose fluid from the deep, but now were fixed and dead.
The element in which the prophets live is the storm of the world's history, which sweeps away human institutions; in which the rubbish of past generations with the houses built on it begins to shake, and that foundation alone remains firm, which needs no support but itself. When the earth trembles and seems to be passing away, then they triumph because Jehovah alone is exalted. They do not preach on set texts; they speak out of the spirit which judges all things and itself is judged of no man. Where do they ever lean on any other authority than the truth of what they say; where do they rest on any other foundation than their own certainty?
It belongs to the notion of prophecy of true revelation, that Jehovah, overlooking all the media of ordinances and institutions, communicates Himself to the INDIVIDUAL, the called one, in whom that mysterious and irreducible rapport in which the deity stands with man clothes itself with energy. Apart from the prophet, in abstracto, there is no revelation; it lives in his divine-human ego. This gives rise to a synthesis of apparent contradictions: the subjective in the highest sense, which is exalted above all ordinances, is the truly objective, the divine. This it proves itself to be by the consent of the conscience of all, on which the prophets count, just as Jesus does in the Gospel of John, in spite of all their polemic against the traditional religion. They are not saying anything new: they are only proclaiming old truth.
While acting in the most creative way they feel entirely passive: the homo tantum et audacia, which may with perfect justice be applied to such men as Elijah, Amos, and Isaiah, is with them equivalent to deus tantum et servitus. But their creed is not to be found in any book.It is barbarism, in dealing with such a phenomenon, to distort its physiognomy by introducing the law.
Humanities desk | ||
---|---|---|
< October 7 | << Sep | October | Nov >> | October 9 > |
Welcome to the Wikipedia Humanities Reference Desk Archives |
---|
The page you are currently viewing is a transcluded archive page. While you can leave answers for any questions shown below, please ask new questions on one of the current reference desk pages. |
i heard rumors that hamas (no idea where PIJ stands since they oppose hamas and tel aviv) has (allegedly) kidnapped a few israelis. Is there any number IFF true? 37.252.80.255 ( talk) 03:51, 8 October 2023 (UTC)
What are historical reasons, if any, for lashing out in strong language against Jerusalem in entire Ezekiel 16, particularly from 16:20 onwards? The article is seemingly missing that info. The superficial impression suggests idolatry and untamed wealth, similar to later cleansing of the Temple. 212.180.235.46 ( talk) 13:27, 8 October 2023 (UTC)
Have you read much of the preceding chapters? C16 is pretty much in line with them, in being an explanation of why disaster is coming to the Jewish people, see Book_of_Ezekiel#Summary. The theme in 16 in traditional Jewish understanding is that the references to clothes etc is allegorical. The allegory is that G-d 'clothed' the Jewish people with the gift of the Torah, but they spurned it for idolatory and other prohibited practices. Try reading the commentary of Rashi, which can be toggle on/off at [1] -- Dweller ( talk) Old fashioned is the new thing! 12:49, 9 October 2023 (UTC)
From Prolegomena, X.I.1:
In the ordinary parlance of the Hebrews torah always meant first, and chiefly the Priestly Torah. The prophets have notoriously no father (1 Samuel X. 12), their importance rests on the individuals; it is characteristic that only names and sketches of their lives have reached us. They do indeed, following the tendency of the times, draw together in corporations; but in doing so they really renounce their own distinctive characteristics: the representative men are always single, resting on nothing outside themselves. We have thus on the one side the tradition of a class, which suffices for the occasions of ordinary life, and on the other the inspiration of awakened individuals, stirred up by occasions which are more than ordinary.
After the spirit of the oldest men of God, Moses at the head of them, had been in a fashion laid to sleep in institutions, it sought and found in the prophets a new opening; the old fire burst out like a volcano through the strata which once, too, rose fluid from the deep, but now were fixed and dead.
The element in which the prophets live is the storm of the world's history, which sweeps away human institutions; in which the rubbish of past generations with the houses built on it begins to shake, and that foundation alone remains firm, which needs no support but itself. When the earth trembles and seems to be passing away, then they triumph because Jehovah alone is exalted. They do not preach on set texts; they speak out of the spirit which judges all things and itself is judged of no man. Where do they ever lean on any other authority than the truth of what they say; where do they rest on any other foundation than their own certainty?
It belongs to the notion of prophecy of true revelation, that Jehovah, overlooking all the media of ordinances and institutions, communicates Himself to the INDIVIDUAL, the called one, in whom that mysterious and irreducible rapport in which the deity stands with man clothes itself with energy. Apart from the prophet, in abstracto, there is no revelation; it lives in his divine-human ego. This gives rise to a synthesis of apparent contradictions: the subjective in the highest sense, which is exalted above all ordinances, is the truly objective, the divine. This it proves itself to be by the consent of the conscience of all, on which the prophets count, just as Jesus does in the Gospel of John, in spite of all their polemic against the traditional religion. They are not saying anything new: they are only proclaiming old truth.
While acting in the most creative way they feel entirely passive: the homo tantum et audacia, which may with perfect justice be applied to such men as Elijah, Amos, and Isaiah, is with them equivalent to deus tantum et servitus. But their creed is not to be found in any book.It is barbarism, in dealing with such a phenomenon, to distort its physiognomy by introducing the law.