Robert Solomon concludes an article that analyzes the reasons given for condemning kitsch with this defense of the emotions associated with kitschy art: “it seems to me that the real objection to kitsch and sentimentality is the rejection (or fear) of emotions and, especially, certain kind of . . . . Continue Reading »
In a decades-old article, Robert Solomon criticizes the “liberal American sexual mythology” found in the work of Tom Nagel: “His analysis is cautious and competent, but absolutely sexless. His Romeo and Juliet exemplify at most a romanticized version of the initial phases of . . . . Continue Reading »
VanderKam quotes 2 Maccabees 3:1-3’s claim that “King Seleucus of Asia defrayed from his own revenues all the expenses connected with the service of the sacrifices,” and comments: This continues “the centuries-old practice that the foreign overlord of Judea pay at least a . . . . Continue Reading »
1 Maccabees famously includes a letter from King Areus of Sparta to Onias, high priest of Israel, in which it is stated that “the Spartans and the Jews . . . are brothers and are of the family of Abraham.” Scholars dismiss the genealogical connection, and many even deny that the letter . . . . Continue Reading »
Explaining the adjuration of Song of Songs 2:7 (repeated in slightly different form in 8:4), Cheryl Exum ( Song of Songs (Old Testament Library) ) helpfully points to the connection with the theme verses of the Song, 8:6-7: these are the only places “where love is spoken of in the abstract . . . . Continue Reading »
The Bride of the Song declares that she is a “lily” (shushan), and her lover agrees (Song of Songs 2:1-2). The word is used eight times in the Song (2:1, 2, 16; 4:5; 5:13; 6:2, 3; 7:2), sometimes for the Bride, sometimes for her lips, sometimes for her breasts. Not surprisingly, . . . . Continue Reading »
I have commented before on the aural parallel between “fragrance” and “spirit” in Hebrew ( reach , ruach ). The theological import of that parallel is enhanced by the Song’s use of reach as the object of the verb “give” (Song of Songs 1:12; 2:13; 7:13). . . . . Continue Reading »
The NASB translates Song of Songs 1:16c as “our couch is luxuriant.” that is an unfortunate translation, because the word translated as “luxuriant” is actually “green” ( ra’anan ). The NASB translation suggests plush cushions and linen or silk sheets. The . . . . Continue Reading »
There are few agreements among scholars about the structure of the Song of Songs, but many commentators recognize that the opening section is 1:2-2:7, a series of seven alternating speeches between teh beloved and the lover. Seven! That makes one curious if there is a more-than-numerological . . . . Continue Reading »
INTRODUCTION Throughout the series of six woes (Isaiah 28-33), Isaiah’s attention has been on the doom that is coming to Judah and Israel – the drunkards of Egypt, Ariel, the rebellious sons who seek help from Egypt. The last woe is is against the “destroyer” and . . . . Continue Reading »
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