In a 1973 article comparing the Song of Songs to Tamil poetry, Chaim Rabin points to evidence of contacts between the Indus Valley and lower Mesopotamia during the time of Solomon. On the spices listed in Song 4:12-14, he writes that these verses evoke the “atmosphere of a period when Indian . . . . Continue Reading »
Gill again, stating the obvious: “Neither those who dominate and lead our industrialism - that is our bankers and financiers - nor those thousands and millions of men and women who are its more or less irresponsible instruments - neither, that is to say, the masters nor the men, are moved, . . . . Continue Reading »
In his 1939 lecture on Sacred and Secular in Art and Industry , Eric Gill compared the artist and the modern industrial laborer. They have much in common: “Both are normally engaged in making things. Both are normally workers with their hands. Both are normally paid for what they do and not . . . . Continue Reading »
INTRODUCTION Isaiah pronounces a double woe against those in Judah who rely on Egypt (30:1; 31:1; cf. Isaiah 13:1-14:27). When Judah repents and casts away her idols (31:6-9), Yahweh will set up a just king (32:1) and pour out His Spirit to renew the land (32:15-20). THE TEXT “Woe to those . . . . Continue Reading »
In the midst of a swirling, fiery description of Yahweh’s appearance as a flame-snorting Warrior, Isaiah refers a few times to Israel’s liturgical institutions (30:27-33). While Yahweh’s Name is taking care of Israel’s enemies, Israel will be singing in their homes as they . . . . Continue Reading »
Isaiah 30:18 is arranged as a neat chiasm: A. Therefore waits Yahweh to be gracious B. and therefore He will be exalted with compassion B’. for a God of judgment is Yahweh A’. Blessed all who wait for Him. The repetition of “wait” ( chakah ) forms an obvious inclusio around . . . . Continue Reading »
Yahweh makes up an insulting nickname for Egypt, which the NASB translates as “Rahab who has been exterminated” (Isaiah 30:7). The Hebrew is rahab hem shavet , and each of the main terms of the phase is significant. Rahab means “fierce” but it is used mainly in contexts . . . . Continue Reading »
In a dense phrase, Isaiah captures the idolatry at the heart of Judah’s attempt at a political alliance with Egypt. He pronounces a woe against the rebellious sons who “make counsel but not of me” and who “pour a pouring but not My Spirit” (30:1). The last phrase is an . . . . Continue Reading »
The Hebrew word massa’ introduces a number of oracles in Isaiah’s prophecy (13:1; 14:28; 15:1; 17:1; 19:1; etc.). It is often translated “oracle,” but it comes from a root ( nasa’ ) that means “carry” or “bear,” and is thus sometimes rendered as . . . . Continue Reading »
In his treatise on the Passions of the Soul , Descartes gave a fairly traditional description of gratitude ( reconnaissance ) and ingratitude. Gratitude is “a sort of love, excited in us by some action of him to whom we offer it, and whereby we believe he has done us some good, or at least . . . . Continue Reading »
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