1 The burden which Habakkuk the prophet did see. 2 O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save! 3 Why dost thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me: and there are that raise up strife and contention. 4 Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong judgment proceedeth.
The Lord’s Answer
5 Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you. 6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs. 7 They are terrible and dreadful: their judgment and their dignity shall proceed of themselves. 8 Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. 9 They shall come all for violence: Continue reading →
Tikkun ha-Olam: The Restoration of the World
By Sanford Drob, 2001
The symbol of Tikkun ha-Olam embodies the most distinctively Jewish, as well as the the single most important ethical injunction of the Kabbalah: the command that humanity must restore and redeem a broken and fallen world (see Shevirat ha-Kelim). As articulated by Isaac Luria in 16th century Safed, Tikkun is a symbol with both metaphysical and theological implications. Luria and his disciples understood every event in the created universe, indeed the very act of creation itself to be an introduction and prelude to Tikkun ha-Olam. For them it is only as a result of the world’s restoration that both cosmos and God can be said to be complete.
A wide array of Kabbalistic symbols informs the Lurianic understanding of Tikkun ha-Olam. Each of these Continue reading →
1:1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite. 2 God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. 3 The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. 4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. 5 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. 6 Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. 7 The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him. 8 But with an Continue reading →
JONAH AND THE “GOURD” AT NINEVEH: CONSEQUENCES OF A CLASSIC MISTRANSLATION
By Jules Janick and Harry S. Paris, CUCURBITACEAE, 2006, pp. 349-357.
ABSTRACT. The fast-growing plant referred to in the biblical Book of Jonah is most often translated into English as “gourd.” However, this is a mistranslation that dates to the appended Septuagint, the Greek translation of the Hebrew Bible, in which the Hebrew word qiqayon (castor, Ricinus communis, Euphorbiaceae) was transformed into the somewhat similar-sounding Greek word kolokynthi (colocynth, Citrullus colocynthis). In translation of the Greek into Latin, kolokynthi became the similar-sounding cucurbita (gourd). This is reflected in early iconography, the plant most often depicted being a long-fruited Lagenaria siceraria (bottle or calabash gourd), a fast-growing climber.
Cucurbits are frequent subjects of art, literature, and myth. Since ancient times, people the world over have been fascinated by the fast growth of cucurbits, from seed to a rampant vine bearing prominent, attractive fruits within two or three months. Metaphorically, the cucurbits are associated with warmth, Continue reading →
1:1 Now the word of the Lord came unto Jonah the son of Amittai, saying, 2 Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. 3 But Jonah rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the Lord. 4 But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. 5 Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. 6 So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not. 7 And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. 8 Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what Continue reading →
There’s No Melancholy in Melencolia – One Secret of Greatest Art Fraud in Art History By Elizabeth Garner, 2013
This engraving is [Albrecht] Dürer’s greatest masterpiece. It is the most debated image in the history of art, and tens of thousands of scholarly articles have been written about its supposed meaning, none of which are correct to date. Continue reading →