#ch: Absalom

[leslegendairestextposts]

[lordgodjehovahsway]

2 Samuel 19: David Mourns His Son Absalom's Death

1 Joab was told, “The king is weeping and mourning for Absalom.” 

2 And for the whole army the victory that day was turned into mourning, because on that day the troops heard it said, “The king is grieving for his son.” 

3 The men stole into the city that day as men steal in who are ashamed when they flee from battle. 

4 The king covered his face and cried aloud, “O my son Absalom! O Absalom, my son, my son!”

5 Then Joab went into the house to the king and said, “Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines. 

6 You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. I see that you would be pleased if Absalom were alive today and all of us were dead. 

7 Now go out and encourage your men. I swear by the Lord that if you don’t go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come on you from your youth till now.”

8 So the king got up and took his seat in the gateway. When the men were told, “The king is sitting in the gateway,” they all came before him.

Meanwhile, the Israelites had fled to their homes.

David Returns to Jerusalem

9 Throughout the tribes of Israel, all the people were arguing among themselves, saying, “The king delivered us from the hand of our enemies; he is the one who rescued us from the hand of the Philistines. But now he has fled the country to escape from Absalom; 

10 and Absalom, whom we anointed to rule over us, has died in battle. So why do you say nothing about bringing the king back?”

11 King David sent this message to Zadok and Abiathar, the priests: “Ask the elders of Judah, ‘Why should you be the last to bring the king back to his palace, since what is being said throughout Israel has reached the king at his quarters? 

12 You are my relatives, my own flesh and blood. So why should you be the last to bring back the king?’ 

13 And say to Amasa, ‘Are you not my own flesh and blood? May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab.’”

14 He won over the hearts of the men of Judah so that they were all of one mind. They sent word to the king, “Return, you and all your men.” 

15 Then the king returned and went as far as the Jordan.

Now the men of Judah had come to Gilgal to go out and meet the king and bring him across the Jordan. 

16 Shimei son of Gera, the Benjamite from Bahurim, hurried down with the men of Judah to meet King David. 

17 With him were a thousand Benjamites, along with Ziba, the steward of Saul’s household, and his fifteen sons and twenty servants. They rushed to the Jordan, where the king was. 

18 They crossed at the ford to take the king’s household over and to do whatever he wished.

When Shimei son of Gera crossed the Jordan, he fell prostrate before the king 

19 and said to him, “May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Jerusalem. May the king put it out of his mind. 

20 For I your servant know that I have sinned, but today I have come here as the first from the tribes of Joseph to come down and meet my lord the king.”

21 Then Abishai son of Zeruiah said, “Shouldn’t Shimei be put to death for this? He cursed the Lord’s anointed.”

22 David replied, “What does this have to do with you, you sons of Zeruiah? What right do you have to interfere? Should anyone be put to death in Israel today? Don’t I know that today I am king over Israel?” 

23 So the king said to Shimei, “You shall not die.” And the king promised him on oath.

24 Mephibosheth, Saul’s grandson, also went down to meet the king. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely. 

25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?”

26 He said, “My lord the king, since I your servant am lame, I said, ‘I will have my donkey saddled and will ride on it, so I can go with the king.’ But Ziba my servant betrayed me. 

27 And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever you wish. 

28 All my grandfather’s descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king?”

29 The king said to him, “Why say more? I order you and Ziba to divide the land.”

30 Mephibosheth said to the king, “Let him take everything, now that my lord the king has returned home safely.”

31 Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the king and to send him on his way from there. 

32 Now Barzillai was very old, eighty years of age. He had provided for the king during his stay in Mahanaim, for he was a very wealthy man. 

33 The king said to Barzillai, “Cross over with me and stay with me in Jerusalem, and I will provide for you.”

34 But Barzillai answered the king, “How many more years will I live, that I should go up to Jerusalem with the king? 

35 I am now eighty years old. Can I tell the difference between what is enjoyable and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of male and female singers? Why should your servant be an added burden to my lord the king? 

36 Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? 

37 Let your servant return, that I may die in my own town near the tomb of my father and mother. But here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever you wish.”

38 The king said, “Kimham shall cross over with me, and I will do for him whatever you wish. And anything you desire from me I will do for you.”

39 So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and bid him farewell, and Barzillai returned to his home.

40 When the king crossed over to Gilgal, Kimham crossed with him. All the troops of Judah and half the troops of Israel had taken the king over.

41 Soon all the men of Israel were coming to the king and saying to him, “Why did our brothers, the men of Judah, steal the king away and bring him and his household across the Jordan, together with all his men?”

42 All the men of Judah answered the men of Israel, “We did this because the king is closely related to us. Why are you angry about it? Have we eaten any of the king’s provisions? Have we taken anything for ourselves?”

43 Then the men of Israel answered the men of Judah, “We have ten shares in the king; so we have a greater claim on David than you have. Why then do you treat us with contempt? Weren’t we the first to speak of bringing back our king?”

But the men of Judah pressed their claims even more forcefully than the men of Israel.

[ssvnormandie]

replaying wotr and i am having such a hard time deciding btwn angel + legend for angharad

[penkura]

knowing [3/8]

Summary: Sanji knew you were the one the moment he met you.

Pairing: Sanji x Reader

Warnings: None really. Normal One Piece stuff I guess.

Note: Chapter three whoooooo. I like how this one turned out.

[Ch. 1] ● [Ch. 2]

Having left Water Seven with Franky as a new addition and Usopp back in your crew, you all ended up finding a ghost ship and meeting a living skeleton named Brook. Luffy of course wanted him to join you all, despite most everyone being either terrified or concerned, it made you laugh and was the one time you agreed with Luffy, surprising Sanji more than anyone.

"Why not? Could be fun."

"He's not joining our crew!!" Zoro shouted at you which just made you stick your tongue out at him in return.

Arriving at Thriller Bark, you were starting to get a chill down your spine even as Nami, Usopp, and Chopper took the Mini Merry out, only to get lost it seemed and you all still on the Sunny being attacked by an invisible creature, whatever it was being weird enough to sniff at Robin and lick up your face, absolutely disgusting you. Sanji kicked whatever it was away, making sure you were all right before the rest of you left to explore Thriller Bark.

You stayed closer to Robin this time, getting even more concerned about the things going on when Luffy, Zoro, and Sanji disappeared.

Robin kept you near her even as you fought various zombies, eventually learning more about Brook and how he once knew the whale Laboon, who you'd met all the way back when you entered the Grand Line, then hearing you needed to return to Sunny, your missing crew members having been taken there after their shadows had been stolen. Your next mission being to get them back and rescue Nami from a creep that was trying to marry your best friend.

You and Sanji went to find and rescue Nami, him leaving her in your care since she'd been knocked out while he attempted to defeat the weird Absalom guy. She did wake and ended up beating Absalom on her own in the end, but it was the thought that counted (she did thank you later for saving her from some random creepy guy).

Eventually you ended up outside and Luffy, turned into a monster briefly by another pirate and her crew stuffing shadows into him, defeated Gecko Moria just in time for those who had lost their shadows to regain them. You wouldn't dare tell anyone how terrified you were seeing people starting to turn to ash from the light, especially Sanji of course.

The Warlord Bartholomew Kuma appearing and using his powers to knock the majority of you out was unexpected, as was seeing Sanji run off after Zoro once you'd all awakened, and you ran after him, just in time to see Zoro nearly on the ground and bleeding heavily.

Thankfully, with Chopper of course, Zoro had survived whatever had happened and was bandaged, awake after a couple days as you all prepared to leave Thriller Bark, Brook joining as your newest member and musician.

The night you left, Nami demanded a girl's night with you and Robin, mostly so she could get even more information about your relationship with Sanji out of you. You answered what you could for a while, before realizing how late it was getting, standing up from your place on the floor.

"I'm gonna go help Sanji if he needs it. I'll be back later."

"Take your time." Nami gave a grin while you smiled and left the women's bunks, hurrying off to the kitchen. Even with all the events of the last few days, now that your crew of ten was on their way to the next destination, you only wanted to be around Sanji and see if he needed anything. Brook joining meant more work to be done all over the place, your dear boyfriend probably would need help with any kitchen prep now.

Even though he denied it as soon as you showed up and offered your help.

"I can handle it, I promise!"

You pouted which made Sanji laugh, while you threw your arms around him in a hug that he returned.

"I don't want you to overwork yourself."

"I won't, I'm used to this. You forgot I worked in a restaurant?"

Shaking your head, you looked up at him, giving Sanji a smile. "I just want you to take care of yourself. If I can help in any way, I want to."

Sanji didn't say a thing, just unable to believe how lucky he was. You liked him so much, you wanted to make sure he didn't overdo it and had help to finish his work early enough to sleep. He had the second watch that night, but still, you wanted him to get some rest and take care of himself. You cared about his well being so much, even if it meant you had to wait to sleep or even do your own chores.

What a far cry from the life he knew as a child. Someone who truly cared and wanted to care for him in return for how he cared for them. What did he do to deserve you? What higher being did he impress enough to be so blessed with you in his life?

"I love you."

The words slipped out before he could stop them, your eyes going wide as you held onto his shirt a bit tighter. It took a moment for Sanji to even realize what he said, but your very quiet 'what' in response made his face turn red and he tried to push you away and apologize but you gripped even tighter.

"What…what did you say…?"

"I…nothing, sorry, I didn’t–"

"Say it again."

Blinking, Sanji's breath caught in his throat as he looked at you. Your face had a slight blush but you looked like you were going to cry, he wasn't sure why.

Had he freaked you out to the point of tears? Was it too soon for those words?

"I…I love you, [Y/N]."

Hearing it again, you just couldn’t help it and started crying, highly concerning Sanji as he started asking what was wrong, telling you that you didn't have to say it back if you didn't feel the same way, it was fine! He wouldn't stop loving you, you had to know that. He hoped he hadn't scared you and that this was too soon, he really didn't mean for those words to come out yet.

Damn it, of course it was late and in the kitchen of all places! Sanji had thought this through multiple times, thinking he'd get to take you on a real date somewhere and tell you those words, instead of them just tumbling out while in the kitchen. His hopes were dashed for that, you probably didn't even have those feelings for him yet. Of course he screwed it up, he really was a fail–

"I love you too!"

You hugged him even tighter and buried your face in his shirt, making Sanji tear up now as he held you closer. He couldn't believe it, you loved him back.

You loved him! He didn't want to cry, trying so hard to stop the tears, despite how happy he was about it.

He hadn't told you how much it meant to hear you say that, not that night. He wanted you to know about his childhood, but not then, another time would be better. He didn't want to ruin this special moment, and prayed that none of your crewmates would interrupt, especially once you leaned up to kiss him, saying another 'I love you' when you pulled away, which he returned.

Nothing was going to ruin that moment.

+!+

"Morning~"

"Morning." Nami took a sip from her coffee, giving you a look while you yawned and rubbed your eyes, taking the seat across from her and laying your head down on the table. Sanji gave you a smile and asked if there was anything you wanted, you replied that you'd take a coffee to start which he gladly provided you with. Nami watched the two of you, her knowing about your relationship obviously made the two of you more comfortable with her around; she smiled knowingly to herself as Sanji gave you the coffee you'd requested just as you like it, kissing the top of your head and making you smile sweetly at him before he returned to making breakfast for the crew. With Brook having joined, that meant more to be done, but Sanji didn't accept your offer to help this time, saying he'd have to get used to it. Nami looked between the two of you, as you watched Sanji work with your smile still on your face.

Oh, she had noticed you never came back to the girls' bunks the night before. You'd left at one point, you said, to see if Sanji needed help with the dishes or prepping for breakfast, telling her and Robin you'd be back but you never returned. After nearly an hour, Nami was close to going after you to make sure everything was all right, before Robin told her that she shouldn't interrupt the two of you. She didn't elaborate, but her smile made Nami think something more was going on that night. Robin didn't tell her a single thing, instead going on to bed and leaving Nami to wonder what on earth could have been taking you so long. She stayed up and tried to wait for you, a thought crossing her mind that she didn't want to entertain for the sheer weirdness of it, but the fact you never came back to your bed made her wonder if she was right so she chose to ask after watching you that morning.

"Did you guys have sex last night or something?"

You almost spit your coffee across the table while Sanji nearly cut himself before he turned to Nami in shock at her question. 

"What?!" You both shouted, faces bright red at the thought.

Shrugging, Nami took another drink before continuing. "[Y/N] never came back to her bed last night, and you guys are being even sweeter to each other today…"

"Nami, that doesn't mean–"

"Oh, and you're wearing the hoodie Sanji had on too."

Your eyes widened and you sunk down in your seat, realizing she was right about that. You'd taken it that morning without thinking, almost leaving it before Sanji said you could keep it on, he thought you looked cute in it. You had no intention of giving it back, but even so, just you wearing his hoodie didn't mean you'd had sex.

"I…no! We…we didn't…absolutely not!"

Your face became an even darker red than it already was, Nami grinning like a devil and Sanji completely frozen behind you. He didn't even know how to react, never expecting Nami of all people to ask such a question! Robin, maybe, due to her Devil Fruit powers if she so chose to use them, but still! That was an awkward question for the two of you considering you had slept together but didn't have sex since you had followed Sanji to the crow's nest when he took over from Usopp.

Would Nami believe you though?

"N-Nami-swan," Sanji nervously smiled at her while you started to pull your hood over your face, the orange haired girl's grin never leaving, "We absolutely did not…um…"

"Have sex?"

"Y-yes! I mean, no! We didn't!"

"Mm-hm…"

She didn't believe a word of it. Not with your reaction and Sanji's nervous voice.

Nami was about to offer you her silence in the form of interest, but Luffy bursting in asking for breakfast was the reprieve you needed. You hoped and prayed no one asked why you were wearing Sanji’s hoodie, and luckily none of your crewmates seemed to care, besides Zoro who gave you a questioning look before you shook your head and he nodded in return.

You were absolutely going to hide that hoodie as soon as you were done with breakfast.

+!+

"You gotta run!! Don't let him touch you!"

Sanji held your wrist tightly, pulling you away from Bartholomew Kuma in Sabaody. He'd already used his powers to remove Zoro from the equation, you were fighting to not be in terrified tears as you tried to escape. Each of your crewmates disappeared one by one, Sanji was trying his damnedest to get you safe.

You tripped over debris, Sanji's hand losing his grip on you and his eyes widening as you tried to get up and reach for him, causing him to do the same as he ran back to you. His fears increased as Kuma stood over you and raised his hand.

"[Y/N]!"

"Sanj–"

He didn't get to you in time, you were gone in an instant, like everyone else.

Sanji opened his eyes to pink everywhere once again.  He'd finally found a room he could slip into and hide away from the Newkama that were now chasing him day in and day out, attempting to force him into a dress while he fought for the 99 recipes he'd learned about from Ivankov.

He'd been woken again from the same dream, nightmare, he'd had the last several weeks. He knew he wasn't going to be able to keep Kuma from sending you away, but at the time he tried desperately to do so, out of fear that Kuma's attack was a deadly one. Now knowing it wasn't, he was relieved, but there was an intense feeling of guilt since he hadn't been able to protect you. He couldn't protect anyone, but the guilt of letting you be sent away was eating at him every night.

He hated feeling like it was his fault you were sent away, somewhere he wasn't, but even if he had protected you more, there was no guarantee you would have ended up in the same place.

Iva had noticed the guilt Sanji felt, somehow, just by watching him. Every now and then, he'd slip up a little and nearly cut himself while cooking, he'd almost burned his dinner the night before, and more than once under or over salted a dish. None of it was normal for Sanji, even Iva could see that.

"Ah, damn it."

Another knick on his finger was enough to make Iva speak up.

"You've nearly chopped off two of your fingers today alone, boy! What's got you in such a tizzy?"

Sanji stayed quiet while he bandaged up the cut he'd given himself, before turning back to his work with a shrug.

"I don't know…just…thinking, I guess."

"Anout something or maybe someone?"

He laughed a bit, nodding. "Yeah, someone…"

"I see, hee-haw! A special someone then?!"

"Honestly, the most special person in my life."

Sanji couldn't help himself, he just started talking about you and nothing else. Everything he loved about you, how long you'd been together, how you met, he told Iva everything while he continued to work on his meal for that day. He seemed so focused while he spoke about you, that it made Iva smile while he watched Sanji. The look on his face, his voice while he spoke, every bit of it and Iva just knew, but wanted confirmation from Sanji first.

"All right then, let me ask you a question, little lover boy."

+!+

"Wait he told you he loved you in the kitchen?!"

You laughed at the shocked face of the girl you were working with. You'd been lucky enough to land in a village for kunoichi, spending your time training and learning new techniques, while making friends with some of the younger girls. The one you were speaking with, Akane, was a few years younger than you, but she loved hearing your stories of the adventures you'd been.

She was mostly interested in your love story with Sanji when she heard you had a boyfriend, always asking for more stories about the two of you.

You thought it was cute, it was like being back home with your younger sisters and telling them all kinds of stories.

"Yeah, I know he didn't plan it, but that made it even better. Doesn't change my feelings for him, and I'm sure he was just relieved to hear I love him back."

Akane sniffled a little, but nodded. "That's actually kind of sweet then. I want a boyfriend…"

"You're seventeen! You'll find one!"

You laughed while Akane whined about the boys in her village being less than ideal, aside from one, and just listened to her. Truthfully you were glad you didn't have to deal with any of the boys in your home village, Sanji beat them all out by miles when you thought about the ones you knew.

"Hey, so, umm…"

"Mm-hm?"

Akane blushed a bit, looking away. "Do you think he's …you know…the one?"

You stopped sweeping the room you and Akane had been cleaning, thinking a bit, but not if Sanji was the one or not.

You already had your answer. The late night talks you two had whenever you stayed up with him, your walks through island towns to stock up when the Sunny docked, the small gifts he'd given you including your necklace. Every bit of it made you feel happy and safe when you thought about those moments. You two often talked about your possible future together, it always made you giggle a bit when Sanji blushed bright red at the thought of you two being married and having a family of your own.

But those moments were cute and special to you, so you knew your answer. You gave Akane a smile, shaking your head before you went back to work, noticing how her shoulders dropped a bit before you spoke again.

"No, I don't think he's the one. I know that he is."

"When did–"

"Honestly, I think I knew the moment we met, but it didn't hit me until recently. I can't wait to see him again."

+!+

"So, little lover boy, do you think she's the one?"

Stopping his movements, Sanji didn't really have to think about Iva's question. Speaking about you while he cooked came naturally now, it's what he'd done every day since you got together and not another person occupied his thoughts. Thoughts of you and him, together again once your crew reunited. Sanji thought maybe you should tell everyone when that happened, but also thought it might be better to wait at least until you all had visited Fishman Island finally.

His thoughts would often drift to potential futures with you. Would you get married? He hoped so. What would your children look like? Sanji wanted at least two with you, something you had agreed with the one time you briefly discussed it late at night. You made him blush when you grinned and said a little girl that looked like him would be amazing to have. Sanji in turn said a boy that was like you would be a dream, which made you blush just as red with a smile still on your face.

No one else had ever made him think of such a future, not a single woman he met while at Baratie nor anyone else since he'd met and gotten to know and fall in love with you. He was thankful to whatever higher being there was that he'd told you he loved you before you all were separated, and that you responded in kind. You'd basically stolen the hoodie he'd been wearing at the time but Sanji didn't mind, as long as you were happy.

Smiling to himself and returning to his work, Sanji nodded at Iva's question after a moment.

"I know she's the one. I have since the very moment I met her."

[dorothytheexplorothy]

the full explanation from the rabbinic-kabbala perspective would probably take a whole semester lol, but here's a very abridged intuition, mainly based on Rabbi Yosef Hayyim's interpretation in his book Ben Yehoyada (Talmud Bavli, Tractate Sotah 9b-10b):

[translations are mine (I'm a native hebrew speaker with experience in reading Talmud), and heavily assisted by Sefaria's translations]

the Mishna (ch. 1, mishna 8) says: Absalom took pride in his hair, therefore he was hung by his hair; and because he joined [=had sexual intercourse] with ten of his father's concubines [II Samuel 15:16 and 16:22] - therefore they thrust ten spears at him.

Ben Yehoyada: שער ("se'ar", hair) has letters עשר ("eser", ten) and letters ערש ("eres", bed), and the intent [is] - because he took pride in his hair, he eventually sinned in bedding his father's ten concubines, and following that was killed with ten iron spears; in that, the ten also became a "bed", as in (Deuteronomy 3:11) "his bed was of iron".

right now this is a semi-coherent association that the Ben Yehoyada is creating between (long, unkempt) hair and beds/sexuality (and the number ten, but we're not going to explore that here). this is just to prime you for his notes on the text 2 pages later. I should also mention that the Ben Yehoyada likes to use gematria, anagrams, and other kinds of letter manipulation as rhetorical devices; these are mostly just mnemonics, to help hold in your head the ideas he's trying to convey, which are actually grounded in more complex/abstract kabbala (mainly Zohar). ok moving on.

Talmud (10b): "therefore he was hung by his hair". as is said (II Samuel 18:9) "Absalom happened to face the servants of David, and Absalom was riding on his mule; the mule went under the thick boughs of [a] great terebinth, his head thence holding onto the tree; he was placed between the heaven and the earth, and the mule under him passed". he took a sword and tried to cut [his hair]; the school of Rabbi Yishmael has taught: at that moment, he saw the netherworld open under him [and got scared, and didn't cut his hair].

now you might have two questions (probably more lol): (1) what are Rabbi Yishmael's school trying to say with this addition to the story? and (2) what compelled them in the first place to interpret this story as more than meets the eye? these are the questions that the Ben Yehoyada will try to nudge us towards, while hinting that the אלה ("ela", oak/terebinth) itself doesn't just refer to the literal tree. again, brace yourself for a lot of seemingly unsupported claims - this isn't a product of the Ben Yehoyada not citing sources as much as me just not expanding on most of them because I don't want to spend a month on a tumblr post.

Ben Yehoyada: "at that moment [...]". I see this hinted at in the verse, "his head thence holding onto the tree; he was placed between the heaven and the earth, and the mule under him passed". one should understand, since the text had said "his head [] holding the tree" and "the mule under him passed], why was it required to explicitly say "between the heaven and the earth"? this is obvious - as he's hung up on the tree, and his mule went away from under him, we find that he's between the heaven and the earth! but it seems the additional text is meant to signify this idea of the underworld opening up below him, which exhibits what is said in the Zohar (2, page 263a): "there are seven names by which hell is called, where sinners are sentenced to [...]", one of which is טיט היון (mud of despair), cf. there. we notice that the difference between the gematria of השמים (the heaven. 395) and that of הארץ (the earth. 296) is 99, as the value of טיט היון, the aforementioned name of hell. thus in "he was placed between the heaven and the earth", the text is referring to hell [...]. [assessing] the phrase "the mule under him passed". the name אבשלום (Absalom), when written out letter by letter (this analysis is related to the second method called "mispar gadol" in the linked wiki section), is אלף בית שין למד ואו מם, where the acronym of the fill letters (the letters used to complete the pronunciation of each letter in 'Absalom', so לף ית ין מד או ם) has value 131, same as that of סמ[אל] (Samael) - this is because surely they joined in Absalom's campaign against King David, their enemy whom they'd wanted to kill. but when the Holy One, blessed be They, made a miracle to thwart Absalom by this hanging, [...] Samael dropped out from under him and disbanded from him, for they could not help him anymore. here the פרד ("pered", mule) signifies Samael, who "begins in [connection] and ends in פירודא ("peyruda", disjointness. I've seen it suggested that "pered" and "peyruda" are actually etymologically related, but idk if that's true)" as is discussed in the Zohar (2, page 95a). [...] thus the text says "and the mule", that is Samael, "under him", that is hinted at under Absalom's open letters [i.e. in his fill letters], "passed" away from him and left him.

this still seems unrelated to the tree, until you go through some of the referenced sections of the Zohar:

Zohar (2, page 263a): parallel to [the seven names of Satan], are the seven names that hell is called by, [...] and those are: Bor (hole), Shachath (descent), Duma (silence), Tit Hayaven (mud of despair), Sheol (*meaning unknown. perhaps "void" or "grave"), Tzalmaveth (depths of death), Eretz Tachtith (underworld). [...] (265a) the fourth hall [of hell] is one called Chova (charge/guilt), which is parallel to Tit Hayaven, and [in the names of Satan] parallel to Even Michshol (tripping stone), and they all are aligned. [...] (265b) this hall is the lair of all those that are named אלוהים אחרים ("elohim acherim", other gods/powers), for here they are shown; so too are all those which seduce humans with this world's pleasures, to stray and to take in the pleasure of the adulteries of the world. [...] in this hall one spirit is a powerful ruler, who is appointed [to rule] over them all, and for that is named אל ("el", god/ruler/judge). [...] this is (Deuteronomy 32:12) El Nechar (foreign god). this is the one that seduces Torah learners; this spirit seduces them, and they wonder a few thoughts, and it says "why are you here? you're better off walking by those that are more important than the rest, and those that go after beautiful women, and the pleasured of the world"; once a person falls for its seduction, all the other [spirits] wander and follow them. [...] (366a) [from] inside this hall fertility, life, and physical needs are accursed. these are not housed in its sacred counterpart (each hall has a countrpart), rather are hanged (=dependent) on the higher [halls], but here they are sentenced to be lost. for when a person is consigned to this hall, there are animals there to destroy them; and [from] there, when children are small, is sent a persecutor for them; and there the sustenance is kept, to be dealt out from; and it all depends on sin. thus this hall was named Chova, as discussed.

this goes on for a long time. the overall concept is that the central hall of hell takes its characterisation from the sefira of judgement/limitation, positioned against the central sacred hall, in the sefira of eternity.

I suggest the interpretation that the last judgement and dilemma that Absalom faces is between his denial of God's judgement, in that he refused to live under his father's rule, and his more positive contributions like fighting for his sister and his naziriteness (Mekhilta DeRabbi Yishmael, Tractate Shirah 2). he had sinned against Limitation with his adultery and rebellion, but he had also exemplified Eternity with his fighting spirit and initiative. both of these sides of his story converge into the idea of אל - the power of recognition and final say.

in his last moments, Absalom is offered a chance at salvation through the אלה - he is offered the ability to keep championing practicality and eternity, softened by the letter ה, which signifies modesty in the face of God's will and redemption (Tractate Menachot 29b, Tomer Devorah ch. 1 sect. 7, arguably also supported by Rosh Milin letter "ה"). his long hair, a symbol of his vow to be a nazirite, catches hold on the tree, a symbol of constancy and eternity (Malbim's notes on Psalms 1:3), as if telling Absalom to hold on to his positive side. he is then confronted with the choice between the celestial-eternal (e.g. in the Zohar I quoted, I skipped over some parts that associate between the stars/fate and the sefira of eternity. cf. the tags), and the physical-limited. this is embodied by him being hung between the heaven and the earth. whatever grounding and support he got in his sin, symbolised by his mule, has left him to make his own choice. by trying to cut his hair he shows that he doesn't trust in God to save him, and chooses the concrete and physical earth over the dynamic and spiritual tree; as punishment he's shown the true nature of the earth - a servant of God's will that can crumble into a gate to hell when needed. from this perspective, the detail of trying to cut his hair is given a deeper meaning, namely him trying to cut himself off from God's grace, and it makes more sense why his fate was sealed right after that.

this idea of potentially righteous power corrupted by the drive for personal gain and pleasure is also displayed in the euphemistic interpretation; his head could just as well have been caught on an אלה - woman of stature/power (in the same way that אל is a man of stature/power); perhaps then the "mule passing under him" refers to his lust ("mule". again can't be bothered to expand on this but the mule sometimes represents immodesty because it's the product of a horse and a donkey mating) getting his approval to culminate into action (i.e. "went through under his watch", which semantically works roughly the same in hebrew)

i hope Absalom was legendary and not historical, because imagine being a real guy and your Wikipedia article's main image for you is, of course, that time you died because you got your hair stuck in a tree.

[bowtomypointlesswords]

King Absalom of Adromavudd - 

“Beware the eye of the Raven king, beware his vile crown. Beware his scouts, his birds, his spies, his eyes, beware their mournful cries. For if he sees you, and you run, well then you might just die.”

~ A children’s rhyme that goes to a game similar to duck duck goose. Children repeat the rhyme several times as they pass a metal ring around a circle with one child in the middle. Each time it ends, the child with the ring places it on their head, and chases the one in the middle around the circle and attempts to tag them before they can return to the vacant spot. If they fail they switch out to sit in the middle and the rhyme begins again.

King Absalom is a fairly new character. He is the main villain of this story. He’s a cold, calculating, bitter man. His hatred for the Empress, Talffyn and his distain for the people he now rules over know few limits. There’s lots of reasons for this hatred. The main thing being he was basically sold off as a consort to Talffyn almost two hundred years ago as a way to keep her from destroying his homeland in a bloody war.

He has white hair, pale skin, and blue eyes. He’s almost two hundred and fifty, which for an elf is still pretty young, given their average lifespan is about eight hundred years. He usually wears dark purple robes with gold and silver accents. He is all about luxury for himself, and he doesn’t care much about anything that happens outside his palace. He’s based around the rat king in the Nutcracker, but I liked ravens better than rats so... raven symbolism instead. 

[kaizokuou-ni-naru]

All of the rulers of Thriller Bark are referred to with extreme respect by their underlings- Hogback is called Hogback-sama and Perona is called Perona-sama, which is a very respectful honorific along the lines of ‘great’ or ‘lord/lady.’ They go even further for Moria, calling him ご主人様/goshujin-sama, which is like ‘Your Lordship.’

And then there’s Absalom, who gets called エロサロム/erosaromu, which is basically ‘Perv-salom.’

[vally-00]

One piece 925 spoiler

It’s a 

Ch. 925 Blank At the relics of Shikkearu Kingdom, Perona reads the newspapers and sheds tears. Title on the newspapers: Attack on Moriah & Zombie Army Perona: I have to leave! Hope they're alright! Mihawk: Be careful and go. Perona: That's very gentle of you... Just don't be sooooo soft all of a sudden! Thanks for everything you've done! Mihawk: What a noisy woman... but it might be a smart choice to leave here right now. There're some shady topics (issues) raised at Levely. New World - Pirates' Island Hachinosu (Beehive Island) Moriah & Zombie Army are going on a rage, shouting "Hand over Teach right now". Moriah is here to look for Absalom, who arrived here several days ago. Absalom appears before Moriah, with a beauty as his armpiece. Absalom: Sorry boss. This island is a paradise. I forgot to make contact. Moriah confirms that Absalom is alright and thus is relieved. However, someone slays Moriah from behind. That "someone" is Shiliew, who has eaten Suke Suke no Mi. Moriah: That is Absalom's power...! Absalom's appearance shifts in front of Moriah's eyes, and shows who the "Absalom" actually is. Moriah: Devon! It is Catarina Devon. She used Mythical Zoan, Inu Inu no Mi - Nine-tailed Fox type to shift to Absalom's looks. Moriah: What did you bastards do to Absalom! Devon: Yup we've got the corpse. You wanna take it and go back? Kurohige's loud laughs are leaked from the speakers on the island and that lead to an earthquake. Kurohige: Don't break the rules of this island! This is the paradise of pirates! You ought to have a good time here! Kurohige: You like parties? Then just come aboard my ship Moriah! Kurohige: Did you read the news this morning? The Army Executives of the Revolutionary Army fought with Fujitora and Ryokugyu in Mary Geoise on Day 4 of Levely in order to get Kuma back! Kurohige: The other stage is Wano Kuni where that monster Kaido lives! Starting with Mugiwara, lots of zealous brats are gathering on that island! That crazy Yonko Big Mom is chasing them! Kurohige: What do you think?! It's already begun! Those powerful ones' chaotic fight for the throne! *Kurohige's bounty is 2.2 billion and 47.6 million Belis. The second act of Wano Kuni begins. Shutenmaru & Inuarashi fight each other with their swords at Atamayama, Kuri. Their powers are equal and neither one of them will back off. Kinemon: Stop right there! Inuarashi, Ashura! In Amigasa Village, Tama's injuries have been treated. It seems to be slight injuries, and Tama is recovered as much as she can sit up from her futon (comforter). Tama: I worry more about Big Bro Luffy than about my own injuries. Chopper: Luffy has monster-level recuperative power and he will never yield to anyone! Don't worry. Chopper: Raizo said that he will help Luffy break out of the prison. Just leave the matter to him. Again, In Atamayama, Shutenmaru breaks with Kinemon et al. Shutenmaru: I am a samurai who admired Kozuki Oden and would risk my life for him. Shutenmaru: I don't remember ever working for the Kozuki Clan! Kinemon: Don't forget what kind of person I am! I'll definitely make you our nakama! Shutenmaru: Don't think that people will be happy for the Kozuki Clan's samurais' return! You people abandoned the country for 20 years! That blank can never be made up! Onigashima Jack is getting preached by two very big guys. One is the Beasts Pirates All-star "King the Fire". The other one is also a Beasts Pirates All-star "Queen the Plague". King: We only need one useless burden and that's you, you stupid Queen. Queen: That's right! That's you, King! Both: Do you understand? Jack the Drag-down! (Translator: as in "he's dragging us all down") Jack: Sorry Big Bros. King: You too, Queen! How much time did you take for those brats to subdue! You incapable retard! Queen: Shut up! You torture-loving hentai asshole! Supplementary Info: King's got black feathers, wears a set of black suits, and a black mask. Everything is just black... And there's fire roaring from his back. Queen is fat and bald. Cover: (Upon reader's request) Perona & some black cats furtively use Mihawk's red wine to make Sangaria (it's a Japanese beverage brand and one of its most famous product series is fruit wine. )

[bowtomypointlesswords]

Ask me stuff! Characters listed in the tags :)

100 OC Asks

Okay, so there are plenty of these out there but I just wanted to make one of my own! (That, and I’m high-key desperate for asks about my OCs lol) Just tag your OCs so people can ask you these!

1. What do they smell like?

2. What is their voice like?

3. What is their biggest motivator?

4. What is their most embarrassing memory?

5. How do they deal with/react to pain?

6. What do they like to wear?

7. Which of their relationships have impacted them most positively?

8. What’s the weirdest thing they’ve ever eaten?

9. Describe the way that they sleep.

10. What is their favorite food/kind of food?

11. What do they feel most insecure about? 

12. How do they like to dress?

13. How do they react to feelings of guilt?

14. How do they react to/deal with betrayal?

15. What is their greatest achievement?

16. What are they like when they’ve gotten too little sleep?

17. What are they like when they’re drunk?

18. What kind of music do they enjoy?

19. Are they right or left handed?

20. Fears?

21. Favorite kind of weather?

22. Favorite color?

23. Do they collect anything?

24. Do they prefer either hot or cold weather more?

25. What is their eye color?

26. What is their race/ethnicity?

27. Hair color?

28. Are they happy where they are currently?

29. Are they a morning person?

30. Sunrise or sunset?

31. Are they more messy or more organized?

32. Pet peeves?

33. Do they own any objects of significant personal importance?

34. Least favorite food?

35. Least favorite color?

36. Least favorite smell?

37. When was the last time they cried?

38. Were they with anybody the last time they cried?

39. Tell us about one of the times they got injured?

40. Do they have any scars?

41. Do they struggle with any mental health issues?

42. Do they have any bad habits?

43. Why might someone dislike them?

44. Why might someone love them?

45. Do they believe in ghosts?

46. Is there anyone they would trust with their lives?

47. Are they romantically interested in anyone?

48. Are they dating/married to anyone?

49. Do they like surprises?

50. When is their birthday?

51. How do they usually celebrate their birthday?

52. Do they have any family?

53. Are they close to their family?

54. What is their MBTI type?

55. What is their zodiac sign?

56. What Hogwarts House would they be in?

57. What D&D alignment are they?

58. Do they ever have nightmares? If so, what about?

59. What are their views on death?

60. What is something that they’re sure to laugh at?

61. When bored, how do they pass time?

62. Do they enjoy being outside?

63. Do they have an accent?

64. Upon seeing a slice of chocolate cake, what is their first reaction?

65. If they knew they were going to die, what would they do/say?

66. How do they feel about sex?

67. What is their sexuality?

68. Do they become squeamish at the sight of blood?

69. Is there anything that they find really gross?

70. Which TV Trope(s) best describes them?

71. Do they enjoy helping people?

72. Are they allergic to anything?

73. Do they have a pet?

74. Are they quick to anger? What are they like when they loose their temper?

75. How patient are they?

76. Are they good at cooking?

77. Favorite insult? Do they insult people often?

78. How do they act when they’re particularly happy?

79. What do they do when they learn about other people’s fears?

80. Are they trustworthy?

81. Do they try to hide their emotions? Are they good at it?

82. Do they exercise regularly?

83. Are they comfortable with the way they look?

84. What are some physical features that they find attractive on people?

85. What kind of personalities do they find attractive?

86. Do they like sweet foods?

87. What is their age?

88. Are they tall or short or somewhere in between?

89. Do they wear glasses or contacts?

90. Do they consider themselves attractive?

91. What is their sense of humor like?

92. What mood are they most often in?

93. What kinds of things anger them?

94. Outlook on life?

95. What kind of things make them sad/depressed?

96. What is their greatest weakness?

97. What is the greatest strength?

98. Something that they regret?

99. Biggest accomplishment?

100. Create your own!

[musicgoon]

Book Review: Redemptive Reversals and the Ironic Overturning of Human Wisdom

Did you ever notice that the Bible is full of ironic situations? Authored by G. K. Beale, this was my first introduction to the Short Studies in Biblical Theology series edited by Dane C. Ortlund and Miles V. Van Pelt. The aim of the series is to connect the resurgence of biblical theology at the academic level with everyday believers.

In all honesty, Andrew A. White’s forward to this book, “A Most Unlikely Revival,” is a story worth a stand-alone reading. He witnessed a Khmer Rouge revival in a refugee camp at the Thailand/Cambodia border in 1980. He tells a true-life tale of how God uses weakness to produce strength. 

The introduction to the book defines irony as “the saying of something or the doing of something that implies its opposite.” This book is all about how God deals with humans primarily ironic ways. We are introduced to the concepts of retributive irony (where God punishes people by the very means of their own sin) and redemptive irony (where the faithful appear to be cursed but are really in the midst of being blessed). He also shows us the literary types of irony, including verbal irony, dramatic irony, and character irony.

Human Wisdom

Chapter 1 shows us how God Judges People by Their Own Sin. Using the story of Esther as a case study, we are shown how Mordecai and Haman are prime examples of ironic reversal. The great King David is not left untouched, and Beale, with care, shows us the tragic ironies in David’s life including Uriah, Amnon, Absalom, and Bathsheba, and Nathan.

Beale keeps things practical by showing us how Christians who choose to emphasize external realities when choosing a spouse, are doing the very thing that curses them later. In an enlightening aside, we are shown how pagan practices of the Egyptian Pharoah’s served as a type of “hardening of the heart.” It is too awesome to not see it as fitting the divine irony of God hardening Pharaoh’s heart. We are also shown how the Psalms and Proverbs support this theory.

More ironies are introduced, as Beale tells how churches that are meant to be where God’s Word is heard are actually where God is silenced. And when we are caught in the ironic web of subtle sin, Beale offers us hope by trusting in the irony of salvation. Read the word, apply it by faith, come to God in prayer daily confessing and repenting.

Chapter 2 teaches us that People Resemble the Idols They Worship. He takes us to Genesis 1 and 2 to show us that human beings have an intrinsic tendency to reflect the images around them because that is how God made us to be. We are to reflect the image of our Creator. Isaiah 6 is the thesis-supporting text that shows us God’s glorious holiness, man’s guilty sinfulness, and the irony of idols. But Beale does not stay in the Old Testament. He brings us to the apostle Paul who tells us that covetousness and greed are idolatry. He takes us to John who tells us at the end of 1 John to keep ourselves from idols -- anything that is a false view of Christ and a substitute for the true Christ. He attacks our love for media and mindlessness, something I felt stung as I admit I spend much time in the online world.

Beale is pointed to say that the Israelites living at Jesus’ time would be judged because they idolized tradition. He goes after the youth, asking if we try to relate to some group or friends more than how they relate to Christ. For instance, pressures to participate in illegal activity or sexual immorality are addressed. I highly recommend reading Beale’s book We Become What We Worship for further education on this thesis.

Ironic Overturning

Ch. 3 shows how restorative irony begins at the start of the Christian life. Stories of unlikely conversions are shared. Interestingly, we are told that one of the main Biblical words for “conversion” is “repentance.” And even though God commands his people “to return,” he is the one who can reverse our depraved minds to himself. Adam and Eve, Satan, and the fall of man are prime examples. The roles of reversal between the first and last Adam is assessed. Most persuasive is Jesus’ love for the title Son of Man to show the ironic character of his ministry. In regards to lifting up of the serpent, Beale makes this astute interpretation: “We trust in Christ’s curse of death to obtain eternal life in that Christ suffered as a substitute on the cross for sinful man by undergoing the eternal penalty of spiritual death that man deserved.”

Chapter 4 is The Christian Life: Power is Perfected in the Powerless. Beale recounts the story of Joseph and shares the fact that foolishness to the world is actually God’s wisdom. Paul’s thorn in the flesh is illustrated to show how God produces physical or emotional weakness in order that spiritual strength will be produced. Beale offers us “Practical Suggestions for Better Understanding and Responding to Suffering,” which I found very helpful as direct points of application in my life.

Chapter 5 shows us how “Faith in Unseen Realities Contradicts Trust in Superficial Appearances.” The ideas of Inverted realities and ironic phenomena are introduced. The stories of Cain and Abel, Noah, Abraham, Moses, Daniel, and his friends in the fiery furnace, culminate at Hebrews 11. Another practical section titled “Principles for Faithfulness in the Midst of a Faithless World” is extremely helpful. And Beale ends this chapter by championing the ordinary yet the helpful spiritual practice of reading the Bible.

Chapter 6 is about The Irony of Eschatology. Beale shows us how the setting of Christmas was the best of times and the worst of times because the Jews were being oppressed but God was entering the world to overthrow Satan. He carefully connects Psalm 2 and Revelation 2 with the image of a shepherd with an iron staff.

The conclusion asks us to question what ironies are being played out in our own lives. Interestingly, Beale shows us how 666 indicates incompleteness. Each chapter has a generous amount of endnotes to show the academic rigor and thoroughness of the thesis. A general index and Scripture index are included to make this an excellent reference tool.

Redemptive Reversals 

After reading this book, I am impressed with the many Biblical examples of redemptive reversals. I am looking for it more often in my life and in the lives of others to see how God is carefully orchestrating everything for his glory. And I am strengthened to see how God caused the ultimate irony in my life - that a rebellious sinner like me would be saved by His grace.

I was provided a free copy of Redemptive Reversals and the Ironic Overturning of Human Wisdom but was not required to write a positive review. Read more of my book reviews and follow Dive In, Dig Deep on Instagram - my account dedicated to Bibles and books to see the beauty of the Bible and the role of reading in the Christian life.

[sundayeveningthoughts]

Wadi

Sunday Evening Thoughts

November 3, 2019

                                                     Wadi

Dear Paul and Rachel,

The priests went into the inner part of the house of the Lord to cleanse it, and they brought out all the unclean things that they found in the temple of the Lord into the court of the house of the Lord; and the Levites took them and carried them out to the Wadi Kidron. II Chronicles 29:16

During the cleansing of the Temple at the beginning of the reign of Hezekiah of Judah (715-687 BCE), local religious objects were destroyed and dumped into the Wadi Kidron, according to II Ch 29:16. In reading this text, a bell went off and jogged my memory about the Wadi Kidron. What is the Wadi Kidron? Then I remembered, we spent the better part of a full day wandering around the Wadi Kidron or the Kidron Valley as part of our tour of Old City Jerusalem. 

(Visualize the picture as if no modern houses or roads are there. The Kidron Valley extends from Jerusalem to the Dead Sea - about 20 miles.)

From the southwest side of Old Jerusalem Walls, one can enter directly into the Kidron Valley from the Dung Gate. Obviously, as the gate name implies, animal and human waste must have been transported through this gate, so as not to spread disease by transporting it through other gates where food and people congregated. Looking out into Kidron Valley from the western wall of Old Jerusalem, we see thousands of various tombs including the Tomb of Absalom, the Benei Hazir Tomb, and the Tomb of Zechariah. 

(Benei Hazir Tomb on left and Zechariah’s on right.)

Slightly further up the hill from the tombs on the opposite side of the Kidron Valley from the Old City (about a mile-and-a-half) is the Mount of Olives, the place Jesus went to pray after the Last Supper in Jerusalem and where His execution occurred, according to the Gospels.

(Old photo from the early 1900’s at the Tomb of Absalom without roads and housing. Note: Old City Jerusalem in background.)

My biggest frustration with the Israeli-Palestinian Conflict is the lack of cooperation in even the most minute details of everyday life. For example, the Israeli government does not pick up trash in East Jerusalem, a mainly Palestinian neighborhood. It seems to me, basic services like trash collection and drinking water could be performed with little effort from the Israeli government. This becomes absurd as you walk along mixed neighborhoods that have Palestinians on one block and Israelis on the next. My gut says rats do not discriminate between Israelis and Palestinians. And God forbid, the local Israeli government would repair sidewalks in Palestinian neighborhoods. One would think of the four billion dollars the U.S. gives yearly to Israel, they would fix the sidewalks and pick up the trash for the benefit of all people living in the region, but alas, over three billion of the aid is military hardware. 

Poor Kidron Valley! 

For the last three millennia, the Kidron Valley has been used as a dumping ground, and this continues to this day. The sewage and other human waste is dumped into the Kidron Valley, and according to recent articles in The Jerusalem Post, Palestinians and Israelis cannot get together to solve the sewage problem. This has become a new problem for Israel as they continue to steal Palestinian land and build Jewish settlements, because the sewage must go somewhere. 

The Palestinians won’t cooperate with Israel because it would show weakness on the PLO’s part by capitulating with the unrecognized Israeli government, and Israel will not build sewage treatment plants because it would assist the Palestinians and make their life a little better. So they are at another — sic! — stalemate. 

One thing for certain, the sh_ _ is going somewhere! And that is the Kidron Valley. Poor Kidron Valley! Why do people hate you so much?

I started thinking about where is the world leadership to solve this problem? One answer, at the most basic level, is Pope Francis — specifically his encyclical Laudato Si (Praise to You). Francis begins his Catholic teaching by quoting his namesake Francis of Assisi, “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs.”

(Note: Free to read in pdf form on the Vatican website.)

Herbs aside, once again Pope Francis presents a holistic approach to the human condition. Humanity is intimately tied into the earth — Mother Earth, using Francis’ terminology. Mother Earth, the womb from which all life is produced; Mother Earth, the placenta that nourishes all life. 

Rather than me explain Laudato Si, here are some of Francis’ own words that I thought was interesting:

Our Common Home — In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us. “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us…” [Yet] Some forms of pollution are part of people’s daily experience.

Climate Change — The climate is a common good [a moral issue], belonging to all and meant for all. ... A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system.

Global Inequality — The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation… The foreign debt of poor countries has become a way of controlling them, yet this is not the case where ecological debt is concerned. In different ways, developing countries, where the most important reserves of the biosphere are found, continue to fuel the development of richer countries at the cost of their own present and future. The land of the southern poor is rich and mostly unpolluted, yet access to ownership of goods and resources for meeting vital needs is inhibited by a system of commercial relations and ownership which is structurally perverse.

The Mystery of the Universe — Yet it would also be mistaken to view other living beings as mere objects subjected to arbitrary human domination. When nature is viewed solely as a source of profit and gain, this has serious consequences for society. This vision of “might is right” has engendered immense inequality, injustice and acts of violence against the majority of humanity, since resources end up in the hands of the first comer or the most powerful: the winner takes all. Completely at odds with this model are the ideals of harmony, justice, fraternity and peace as proposed by Jesus. 

The Common Destination of Goods — Whether believers or not, we are agreed today that the earth is essentially a shared inheritance, whose fruits are meant to benefit everyone. 

Modern Anthropocentrism — Practical Relativism — A misguided anthropocentrism leads to a misguided lifestyle. … I noted that the practical relativism typical of our age is “even more dangerous than doctrinal relativism”.

Integral Ecology — Ecology studies the relationship between living organisms and the environment in which they develop. It follows that the fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality.

Cultural Ecology — Many intensive forms of environmental exploitation and degradation not only exhaust the resources which provide local communities with their livelihood, but also undo the social structures which, for a long time, shaped cultural identity and their sense of the meaning of life and community. 

The Principle of the Common Good — An integral ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics. The common good is “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment. 

A New Lifestyle — Today, in a word, “the issue of environmental degradation challenges us to examine our lifestyle.”... Christian spirituality proposes an alternative understanding of the quality of life, and encourages a prophetic and contemplative lifestyle, one capable of deep enjoyment free of the obsession with consumption. We need to take up an ancient lesson, found in different religious traditions [emphasis mine] and also in the Bible. It is the conviction that “less is more”. 

In thinking about the Kidron Valley, I recalled, “I’ve seen a recent picture of it, but where?” Then it dawned on me, we have had a Fritz Eichenberg lithograph print on our stairway for 30 years called “The Long Loneliness”.

(A pregnant, distraught Mary, whispered to by the Angel Gabriel, is pondering her situation in her window in Jerusalem with the Kidron Valley and the future crucifixion of Jesus in the background.) 

Just in time for Christmas!

Have a good week!

Love,

Dad

P.S. I wish the Temple priests had found a better way to dispose of their trash, but perhaps this will brighten the environmental disaster we are creating. It is the 1969 original presentation of the song, “I love trash.” Crank it up!

[lordgodjehovahsway]

2 Samuel 18: David Prepares His Soldiers For War Against Absalom's Army

1 David mustered the men who were with him and appointed over them commanders of thousands and commanders of hundreds. 

2 David sent out his troops, a third under the command of Joab, a third under Joab’s brother Abishai son of Zeruiah, and a third under Ittai the Gittite. The king told the troops, “I myself will surely march out with you.”

3 But the men said, “You must not go out; if we are forced to flee, they won’t care about us. Even if half of us die, they won’t care; but you are worth ten thousand of us. It would be better now for you to give us support from the city.”

4 The king answered, “I will do whatever seems best to you.”

So the king stood beside the gate while all his men marched out in units of hundreds and of thousands. 

5 The king commanded Joab, Abishai and Ittai, “Be gentle with the young man Absalom for my sake.” And all the troops heard the king giving orders concerning Absalom to each of the commanders.

6 David’s army marched out of the city to fight Israel, and the battle took place in the forest of Ephraim. 

7 There Israel’s troops were routed by David’s men, and the casualties that day were great—twenty thousand men. 

8 The battle spread out over the whole countryside, and the forest swallowed up more men that day than the sword.

9 Now Absalom happened to meet David’s men. He was riding his mule, and as the mule went under the thick branches of a large oak, Absalom’s hair got caught in the tree. He was left hanging in midair, while the mule he was riding kept on going.

10 When one of the men saw what had happened, he told Joab, “I just saw Absalom hanging in an oak tree.”

11 Joab said to the man who had told him this, “What! You saw him? Why didn’t you strike him to the ground right there? Then I would have had to give you ten shekels of silver and a warrior’s belt.”

12 But the man replied, “Even if a thousand shekels were weighed out into my hands, I would not lay a hand on the king’s son. In our hearing the king commanded you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 

13 And if I had put my life in jeopardy—and nothing is hidden from the king—you would have kept your distance from me.”

14 Joab said, “I’m not going to wait like this for you.” So he took three javelins in his hand and plunged them into Absalom’s heart while Absalom was still alive in the oak tree. 

15 And ten of Joab’s armor-bearers surrounded Absalom, struck him and killed him.

16 Then Joab sounded the trumpet, and the troops stopped pursuing Israel, for Joab halted them. 

17 They took Absalom, threw him into a big pit in the forest and piled up a large heap of rocks over him. Meanwhile, all the Israelites fled to their homes.

18 During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, “I have no son to carry on the memory of my name.” He named the pillar after himself, and it is called Absalom’s Monument to this day.

David Mourns

19 Now Ahimaaz son of Zadok said, “Let me run and take the news to the king that the Lord has vindicated him by delivering him from the hand of his enemies.”

20 “You are not the one to take the news today,” Joab told him. “You may take the news another time, but you must not do so today, because the king’s son is dead.”

21 Then Joab said to a Cushite, “Go, tell the king what you have seen.” The Cushite bowed down before Joab and ran off.

22 Ahimaaz son of Zadok again said to Joab, “Come what may, please let me run behind the Cushite.”

But Joab replied, “My son, why do you want to go? You don’t have any news that will bring you a reward.”

23 He said, “Come what may, I want to run.”

So Joab said, “Run!” Then Ahimaaz ran by way of the plain and outran the Cushite.

24 While David was sitting between the inner and outer gates, the watchman went up to the roof of the gateway by the wall. As he looked out, he saw a man running alone. 

25 The watchman called out to the king and reported it.

The king said, “If he is alone, he must have good news.” And the runner came closer and closer.

26 Then the watchman saw another runner, and he called down to the gatekeeper, “Look, another man running alone!”

The king said, “He must be bringing good news, too.”

27 The watchman said, “It seems to me that the first one runs like Ahimaaz son of Zadok.”

“He’s a good man,” the king said. “He comes with good news.”

28 Then Ahimaaz called out to the king, “All is well!” He bowed down before the king with his face to the ground and said, “Praise be to the Lord your God! He has delivered up those who lifted their hands against my lord the king.”

29 The king asked, “Is the young man Absalom safe?”

Ahimaaz answered, “I saw great confusion just as Joab was about to send the king’s servant and me, your servant, but I don’t know what it was.”

30 The king said, “Stand aside and wait here.” So he stepped aside and stood there.

31 Then the Cushite arrived and said, “My lord the king, hear the good news! The Lord has vindicated you today by delivering you from the hand of all who rose up against you.”

32 The king asked the Cushite, “Is the young man Absalom safe?”

The Cushite replied, “May the enemies of my lord the king and all who rise up to harm you be like that young man.”

33 The king was shaken. He went up to the room over the gateway and wept. As he went, he said: “O my son Absalom! My son, my son Absalom! If only I had died instead of you—O Absalom, my son, my son!”

[bowtomypointlesswords]

Look how pretty!! I'm... in love! This is exactly the kind of over the top extravagance Absalom would have in his palace. Like honestly. The man probably eats alone and still forces his servants to set every single one of those places.

Golden Dream (Palais Liechtenstein) | by carodaur

[christophe76460]

Pour le Maître-Chantre. Avec les instruments à cordes. Enseignement. Pour David. Ô Dieu! prête l’oreille à ma prière, et ne te cache point à ma supplication. Fais attention à moi et réponds-moi! Je pousse des gémissements plaintifs et bruyants, à cause de la voix de l’ennemi et de l’oppression du méchant ; car ils versent sur moi l’iniquité, et me persécutent avec fureur. Mon cœur est tourmenté au dedans de moi, et des frayeurs mortelles sont tombées sur moi ; la crainte et le tremblement me pénètrent, et le frisson me saisit. Aussi je dis : Ah! si j’avais les ailes de la colombe, je m’envolerais et j’aurais une demeure ; voici, je m’enfuirais bien loin, j’irais habiter au désert (Sélah) ; je me hâterais d’échapper, au vent impétueux, à l’ouragan! Consume, Seigneur, divise leurs langues. Car je vois dans la ville la violence et la discorde ; jour et nuit elles font la ronde sur ses murs ; l’iniquité et le tourment sont dans son enceinte. La ruine est dans son enceinte et l’oppression et la fraude ne quittent pas ses places. Quand ce serait un ennemi qui m’outrage, je pourrais le supporter ; quand ce serait celui qui me haïssait qui m’assaille, je pourrais me cacher devant lui ; mais c’est toi, un homme qui était mon égal, mon chef et mon intime ami, avec lequel j’avais un doux commerce ; à la maison de Dieu nous allions avec la foule! Que la mort les surprenne, qu’ils descendent vivants aux Enfers, car la méchanceté est dans leurs demeures, au milieu d’eux! Pour moi, je crie à Dieu, et l’Éternel me sauvera. Le soir, le matin et à midi je pousse des plaintes bruyantes, et il entendra ma voix. Il a fait sortir en paix ma personne de la guerre qu’on me fait ; car en grand nombre ils sont contre moi. Dieu entendra et il les humiliera, car il siège de toute éternité (Sélah), ces gens pour lesquels il n’y a point de changement et qui ne craignent point Dieu. Il lève sa main contre ses amis, il viole son alliance. Ses paroles glissent comme le beurre, mais son cœur n’est que guerre ; ses propos sont plus onctueux que l’huile, mais ce sont des épées nues. Jette sur l’Éternel ton fardeau et lui te soutiendra ; il ne laissera pas le juste chanceler à toujours. Car toi, ô Dieu, tu les précipiteras au fond de la fosse ; les hommes de sang et de fraude n’atteindront pas la moitié de leurs jours ; mais moi, je mets en toi ma confiance. Le titre de ce Psaume ne nous apprend rien sur les circonstances qui purent donner lieu à sa composition. La version chaldéenne, la plupart des commentateurs juifs et parmi les modernes Rosenmüller, Stier et Tholuck le rapportent à la conjuration d’Absalom et voient dans Ahitophel l’ami dont le psalmiste dépeint la perfidie. Cette supposition est assez plausible ; en effet, ce qui est dit au verset 14 des relations que le psalmiste soutenait avec son perfide ami, s’accorde bien avec la circonstance qu’Ahitophel était le conseiller du roi. 1 Ch 27.33. On peut penser que les sentiments exprimés dans ce Psaume sont ceux qui remplissaient le cœur de David au moment où il venait de quitter Jérusalem et où, gravissant dans sa fuite la montagne des Oliviers, il reçut la nouvelle qu’Ahitophel, sur la fidélité duquel il avait cru pouvoir compter, s’était déclaré pour Absalom. 2 S l3.31. Calvin rapporte ce Psaume à l’époque des persécutions de Saül, mais Hengstenberg fait remarquer que les livres historiques ne nous font connaître aucun ami de David qui dans ce temps-là se soit rendu coupable de perfidie. Ce docteur, de son côté, n’admet pas que ce Psaume ait été provoqué par la révolte d’Absalom, et cela parce que le psalmiste n’y fait aucune allusion à la dignité royale dont il était revêtu à cette époque. Cette objection nous paraît assez faible et l’explication d’Hengstenberg est peu naturelle ; il pense que David n’a eu en vue dans ce Psaume aucune circonstance particulière de sa vie et qu’il s’est proposé simplement de représenter le juste persécuté. Ce Psaume se rapporte aussi probablement, dans l’intention de l’Esprit Saint, à la vie terrestre du Messie, particulièrement à sa passion et à la trahison de Judas. « Ces paroles décrivent les souffrances qu’endura le fils de David lorsqu’il traversa ce même torrent de Cédron, qu’il gravit la montagne des Oliviers et que son âme fut troublée et saisie de tristesse jusqu’à la mort » (Horne). Comp. Jn 18.1. Mais comme le dit très bien St-Augustin, « nous ne devons jamais séparer le chef de ses membres et, dans ce Psaume, nous devons voir à la fois David, Jésus-Christ et l’Église. » Le rapport que l’on peut remarquer entre les versets 7, 8 et 16 et quelques passages de l’Apocalypse (Ap 12.14 et 19.20), nous donne lieu de penser avec Stier que le Saint-Esprit peut aussi avoir annoncé dans ce Psaume les souffrances que le peuple juif et l’Église auront à endurer encore dans les derniers temps. Quoi qu’il en soit, il est de ceux qui sont très propres à entretenir et à ranimer notre foi, lorsque nous sommes persécutés par les méchants. Il dépeint avec une vérité frappante les luttes qui s’élèvent souvent dans le cœur du fidèle entre la foi et l’homme naturel. « On ne peut pas trouver mauvais que l’enfant de Dieu s’écrie quelquefois comme le psalmiste : « Ah! si j’avais des ailes pour m’envoler au désert! » Toutefois cette autre parole : « Je me confie en toi, » doit aussitôt calmer son cœur » (Rieger). Dans la première strophe, David demande la délivrance (2-9) ; dans la seconde, il dépeint le caractère de ses adversaires (10-16) ; dans la troisième, il annonce avec confiance leur ruine prochaine (17-24). Verset 2. Ô Dieu! prête l’oreille à ma prière, et ne te cache point à ma supplication. L’expression se cacher est très énergique, elle s’emploie en parlant d’un homme dur qui se dérobe aux sollicitations d’un indigent. Es 58.7 ; Ps 10.1. Versets 3-4. Fais attention à moi et réponds-moi! Je pousse des gémissements plaintifs et bruyants, à cause de la voix de l’ennemi et de l’oppression du méchant ; car ils versent sur moi l’iniquité, et me persécutent avec fureur. Nous traduisons le premier verbe du second hémistiche par gémir. C’est le sens que lui donnent les anciennes versions et les rabbins ; il nous paraît mieux assuré que celui de s’agiter que lui donnent les commentateurs modernes en le rapprochant d’un verbe arabe. Verset 5. Mon cœur est tourmenté au dedans de moi, et des frayeurs mortelles sont tombées sur moi ; Le verbe (koul) que nous traduisons par être tourmenté, a beaucoup d’énergie ; il s’emploie ordinairement en parlant des douleurs de l’enfantement. Es 26.17 ; Ps 48.7, 97.4. « David ne se plaint pas seulement des cruels traitements de ses ennemis, mais il se dit être accablé de terreurs, et il avoue que son cœur n’est pas de roc. Lorsque Dieu éprouve ses serviteurs quelque peu sévèrement, il n’y a point d’âme si forte qui ne soit ébranlée » (Calvin). Versets 6-7. la crainte et le tremblement me pénètrent, et le frisson me saisit. Aussi je dis : Ah! si j’avais les ailes de la colombe, je m’envolerais et j’aurais une demeure ; « C’est ici le langage du désespoir, le langage d’un homme qui, pour sauver sa vie, serait prêt à renoncer à tout, mais qui se trouve dans une mortelle angoisse, parce qu’il sait que la fuite elle-même n’est pas à sa portée. Le psalmiste se compare à la colombe qui s’enfuit devant un oiseau de proie » (Calvin). Versets 8-9. voici, je m’enfuirais bien loin, j’irais habiter au désert (Sélah) ; je me hâterais d’échapper, au vent impétueux, à l’ouragan! Nous avons adopté la traduction de la version chaldéenne et qui est préférée par Rosenmüller et Stier ; Hengstenberg en a adopté une autre qui peut également se justifier, mais qui nous paraît s’accorder d’une manière moins naturelle avec le contexte : « Je m’échapperais plus rapidement que le vent impétueux, que l’ouragan. » — Ces paroles qui expriment tout d’abord le sentiment d’un fidèle dans la détresse, sont aussi le langage des âmes qui éprouvent le besoin de se retirer loin du fracas du monde et des affaires pour s’entretenir avec Dieu ; mais c’est là un désir qui ne sera pleinement réalisé que lorsque la mort nous aura transportés pour toujours hors des tempêtes de ce monde dans un repos parfait et éternel. Verset 10. Consume, Seigneur, divise leurs langues. Car je vois dans la ville la violence et la discorde ; Cette prière de David s’accorde avec celle qui est rapportée dans 2 S 15.31. Nous renvoyons le lecteur aux explications que nous avons données sur ces prières dans lesquelles le psalmiste appelle sur ses ennemis les jugements de Dieu (Introduction chap. VI). — Les commentateurs s’accordent à reconnaître ici une allusion à la confusion des langues qui empêcha l’achèvement de la tour de Babel. « Il rappelle cet exemple frappant par lequel Dieu a montré qu’il était en son pouvoir de briser les forces et les entreprises des méchants en mettant la division entre eux ; c’est ainsi que tous les jours il divise les ennemis de l’Église en les excitant à l’envie et à la méfiance les uns envers les autres » (Calvin). Citons encore les belles paroles de St-Augustin sur ce verset. « Par des orgueilleux les langues furent divisées, par d’humbles apôtres elles furent réunies ; l’esprit d’orgueil divise les langues, le Saint-Esprit les réunit. Les hommes voudraient n’avoir qu’une seule langue ; qu’ils entrent dans l’Église, car au milieu de la diversité des langues de la chair, il n’y a qu’une seule langue de la foi et du cœur. » — C’est sans doute Jérusalem qui est la ville que le psalmiste avait en vue. Versets 11-12. jour et nuit elles font la ronde sur ses murs ; l’iniquité et le tourment sont dans son enceinte. La ruine est dans son enceinte et l’oppression et la fraude ne quittent pas ses places. On pourrait aussi prendre pour sujet du premier hémistiche les ennemis et traduire : jour et nuit ils font la ronde. Versets 13-15. Quand ce serait un ennemi qui m’outrage, je pourrais le supporter ; quand ce serait celui qui me haïssait qui m’assaille, je pourrais me cacher devant lui ; mais c’est toi, un homme qui était mon égal, mon chef et mon intime ami, avec lequel j’avais un doux commerce ; à la maison de Dieu nous allions avec la foule! Selon la version chaldéenne et Jarchi, les mots mon égal signifient que le personnage dont David rapporte la trahison était de même rang que lui, selon Abenesra et d’autres, qu’il l’estimait comme lui-même ; ce second sens paraît le plus naturel. — Nous avons donné au mot suivant le sens (chef) qui lui est donné par les commentateurs juifs et qu’il a, en effet, souvent dans l’Ancien Testament ; on pourrait penser que le psalmiste donnait ce titre à Ahitophel, parce que celui-ci avait été son conseiller, son précepteur. Comp. 2 S 16.23 ; 1 Ch 27.33. La plupart des commentateurs modernes donnent au mot hébreu en question, en le rapprochant d’un mot arabe, le sens d’ami, mais il est plus sûr de s’en tenir à la première signification. Verset 16. Que la mort les surprenne, qu’ils descendent vivants aux Enfers, car la méchanceté est dans leurs demeures, au milieu d’eux! Nous traduisons le premier hémistiche comme le font toutes les anciennes versions et la plupart des commentateurs. Hengstenberg croit que l’on serait plus fidèle au texte hébreu en traduisant : désolation sur eux ; cependant ce cas nous paraît l’un de ceux où l’on peut suivre avec confiance les anciennes versions. Versets 17-18. Pour moi, je crie à Dieu, et l’Éternel me sauvera. Le soir, le matin et à midi je pousse des plaintes bruyantes, et il entendra ma voix. Au verset 17, le psalmiste parle de la ferveur de ses prières, au verset 18 de son assiduité dans la prière ; il fait peut-être allusion aux heures que les Juifs avaient fixées pour la prière. Dn 6.11 ; Ac 3.1. Kimchi dit que les heures où le jour change sont celles où il convient que l’homme rende grâces à Dieu. Calvin pense que l’on priait dans les maisons aux heures où les sacrifices se faisaient dans le temple, et il ajoute : « Nous sommes paresseux pour prier, c’est pourquoi Dieu est venu au secours de notre faiblesse en fixant les heures auxquelles nous devons le faire. Aujourd’hui les sacrifices sont abolis, mais nous avons également besoin de nous prescrire des heures que nous ne devons pas laisser passer sans prière. » Verset 19. Il a fait sortir en paix ma personne de la guerre qu’on me fait ; car en grand nombre ils sont contre moi. Dans le troisième hémistiche se trouve une préposition qui signifie ordinairement avec, et quelques commentateurs lui conservent ce sens et traduisent : car en grand nombre ils sont avec moi. Selon Jarchi, le psalmiste pense aux Israélites qui lui étaient restés fidèles, selon Abenesra, au secours des armées célestes. 2 R 6.16. Mais la traduction ordinaire se lie d’une manière plus naturelle aux deux premiers membres du verset. Verset 20. Dieu entendra et il les humiliera, car il siège de toute éternité (Sélah), ces gens pour lesquels il n’y a point de changement et qui ne craignent point Dieu. La pensée exprimée dans le second hémistiche se re trouve Ps 7.12. « Il donne à Dieu une épithète dont les cœurs pieux peuvent tirer beaucoup de consolation dans les orages de la vie. Nous ne nous laisserions pas aller si facilement à l’impatience, si nous arrêtions plus souvent notre pensée sur l’éternité de Dieu » (Calvin). — Hengstenberg fait remarquer que le mot (sélah) invite le lecteur à se recueillir devant une pensée profonde. — Le mot changement peut se prendre dans deux sens différents. D’après la version chaldéenne et la plupart des commentateurs, le psalmiste veut dire que ses ennemis sont des gens chez lesquels on ne voit aucune réforme, aucune conversion ; d’après Abenesra et Calvin il veut dire qu’ils sont à l’abri des vicissitudes et des peines de la vie. Nous préférons cette seconde explication qui laisse au mot hébreu le sens qu’il a le plus fréquemment (Comp. Ps 73.4-5). « Leur prospérité n’est jamais interrompue et cette immunité des vicissitudes ordinaires les porte à ne pas craindre Dieu » (Calvin). Ps 10.4. Verset 21. Il lève sa main contre ses amis, il viole son alliance. Après avoir employé jusque-là le pluriel en parlant de ses adversaires, le psalmiste passe au singulier parce que c’est sur son perfide ami que s’arrête plus particulièrement sa pensée ; les docteurs juifs disent positivement qu’il s’agit d’Ahitophel. Verset 22. Ses paroles glissent comme le beurre, mais son cœur n’est que guerre ; ses propos sont plus onctueux que l’huile, mais ce sont des épées nues. Le psalmiste parle de paroles qui glissent comme le beurre, comme nous disons dans notre langue : « des paroles emmiellées ». Verset 23. Jette sur l’Éternel ton fardeau et lui te soutiendra ; il ne laissera pas le juste chanceler à toujours. Le mot que nous traduisons par fardeau, d’après les commentateurs juifs et les anciennes versions, ne se retrouve pas ailleurs dans l’Ancien Testament, et les commentateurs modernes lui donnent le sens de : sort (ce qui a été donné, destiné à quelqu’un). Comp. 1 Pi 5.7 ; Ps 37.5. — L’idée du second hémistiche se retrouve dans Ps 38.17, 46.3. Par ces paroles, le psalmiste exhorte les fidèles et s’exhorte lui-même à la confiance en Dieu. Verset 24. Car toi, ô Dieu, tu les précipiteras au fond de la fosse ; les hommes de sang et de fraude n’atteindront pas la moitié de leurs jours ; mais moi, je mets en toi ma confiance. Ce verset contient une prédiction dont nous voyons l’accomplissement dans les livres historiques ; pour Ahitophel dans 2 S 17.20, et pour Absalom et ses partisans dans 2 S 18.8-14. L’histoire du monde nous fournit des exemples nombreux des jugements de Dieu sur les méchants. « Lors même que la vie des méchants se prolonge, elle est troublée par tant d’inquiétudes et de remords qu’ils sont comme s’ils ne vivaient pas ; une vie sur laquelle pèse la malédiction de Dieu, est pire que la mort » (Calvin). Pasteur Armand de Mestral, Commentaire sur le livre des Psaumes, p. 359-366 via: https://www.unherautdansle.net/commentaire-sur-le-psaume-55/

[believersloveourgod]

1 Chronicles Ch. 3

1 Chronicles Ch. 3

1 Chronicles 3:1-24 KJV [1] Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess: [2] The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith: [3] The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife. [4]…

[maddi02engctbc-blog]

///Discussion Post 3///

GRACE HAUS - Artist

Artist part 3 answer the question and then analyze the rest of the image. What is the first thing you notice in this sketch?

JANNA TORRES

The first thing I noticed in the sketch is the dark clouds in the sky that have lightning. They give off a dark and creepy vibe as if something terrible is about to happen. I believe the setting is in Johannesburg since the book has been describing it as a dangerous city with many buildings and people roaming the never-ending streets.

MADELEINE HENRY

The first thing I noticed in this sketch were the dark clouds and thunderbolts. The rest of the picture symbolizes how everyone is trying to run from the evil ways of society and from all the crime that is happening because it is like a storm that could destroy everything you have like the death of Jarvis whom Absolam Kumalo has killed. In his death, he lost his wife, children, and his parents. His kids lost a father, his wife lost a husband, his parents lost a son, and so on. There is also one person in the picture who is alone while everyone else seems to be in a group with other people. This symbolizes how if you somehow stumble while trying to escape the ways of society no one will be there to pick you up because everyone is only thinking of how they can save themselves; society has made it so in the book that if you stop for other people you will also get hurt in the process. For example, in the book, it mentions how John Kumalo is gifted with the power to give great speeches but if he speaks too much during a protest, it could cost him jail time.

JULIANA CAFFREY

The first thing I noticed was the thunder and dark clouds. I took it had foreshadowed the dark and terrible thing will happen in the future as the story "road" goes on.

GRACE HAUS: I drew this picture to represent the remark in ch.15 that says, "there is a man sleeping there in the grass and over him is gathering the greatest storm of all of his days bringing death and destruction. people hurry past him to places safe from danger and whether they do not see him there in the grass or whether they fear to stop even a moment, they do not wake him, they let him be" . in a way you were all like the people he describes, too caught up in their own safety and the fear they have of the future to show some humanity for the man whose life is falling apart before their eyes. this goes to show how life in this society tears apart families and strips people of their humanity and values.

JANNA TORRES - Diction Detective

1) "Why fear the one thing in a great city where there were thousands and thousands of people?" (Ch.13, pg. 44)

~Stephen is wondering why he is worried about his own son committing murder while there are thousands of people in Johannesburg that commit the same crime. He is in shock and disbelief that Absalom would do such a thing since he knows he raised his son well. He reassures himself that he will "rebuild what has been broken", which means that he wants to mend together his broken family back in Ndotsheni. The thing that was broken could also indicate Absalom's morality. Being a priest, Stephen will ask for God's forgiveness about his own son committing a sin.

2) "The man does not joke now. One does not joke about murder. Still less about the murder of a white man." (Ch. 14, pg. 46)

~The man described in this quote is John Kumalo, who is seen as a person who is amusing and easygoing. But when it came to the topic of murder, his tone completely changes to anxiousness. It's only natural to not joke about murder, but what makes the situation more disturbing is the fact that this incident can evoke fear and anger in a community that discriminates the whites and the blacks.

3) "[John] says it with meaning, with cruel and pitiless meaning." (Ch. 14, pg. 49)

~In this scene, John Kumalo's words towards his brother Stephen become demeaning and rude. He is relieved and happy that it was not his son who committed the crime. As Stephen claims that he will get a lawyer to prove his son innocent, John pries at him in a way that makes him seem glad that Absalom is taking all of the blame. This could also indicate that his image needs to be saved from any stain that could potentially ruin his credibility.

4) "Stop," cried Father Vincent, "Go and pray, go and rest." (15, pg. 52)

~After hearing Stephen's dying hope, Father Vincent prevents him from saying any more, for he is disobeying God by speaking wrong of his son Absalom. He acts as Stephen's guiding figure who leads him to the right path and picks him back up, using the faith in God.

5) "[Stephen] stood up, and a wish to hurt her came [to] him." (16, pg. 54)

~This reveals a different side of Stephen Kumalo's personality, the author includes this to show that he can be aggressive towards those that commit sins since he is highly religious.

MADELEINE HENRY - Bridge Builder

Stephen and Msimangu

The relationship between Stephen and Msimangu is that of a father and his young child. When Stephen first comes to Johannesburg, he is like a child because he has never been in the city before where things are very advanced, so he is forced to adapt to his new surroundings and learn of new dangers that he has never known outside of his hometown in Ndotsheni. This can be compared to a newborn baby fresh out of the womb and now has to be looked after by his parents which Msimangu plays the role of. He guides Rev. Stephen around the town, informs him of the things happening in Johannesburg, and comforts him when Rev. Stephen doesn't feel his best. But of course, Msimangu cannot keep Rev. Stephen from the dark truths of Johannesburg, like a father cannot protect his son from the world forever, as Rev. Stephen has to face his child and his brother regardless of the circumstances.

The Gold Mines

The desire for people to work the gold mines in the book creates a text to world connection in that mankind does not care about the well-being of others just as long as they are able to get what they want. This also shows how mankind can be selfish because they are willing to break off family relationships to again get what they want.

The society of Johannesburg

Another text to wold connection can be made between the society of Johannesburg and today's current society. One of the points made in Cry, The Beloved Country is that man will break apart relationships and disrupt moral order and choose to ignore the problem which goes on to create chaos. And then we place the blame on others and create targets because we refuse to acknowledge our mistakes and this is how and why society is falling apart.

JULIANA CAFFREY - Discussion Leader

MADELEINE HENRY

1) Father Vincent

2) Pray

3) They are met with John Kumalo

4) He asks why he hasn't written him in so long

5) Msimangu

6) He is guilty of his crimes

7) Because that has not had time to establish a relationship

8) True

9) She has been married more than once

10) Two other men

GRACE HAUS

1) father Vincent

2) pray 

3) they meet with John Kumalo 

4) he asks why he stopped writing

5) Msimangu

6) he feels guilty 

7) because the author wants to express that she is another aspect of Absalom's life that has been corrupted even though the relationship is not fully developed

8) true which implies he still has some of his old morals

9) she is pregnant and has been married before even at such a young age

10) two other men