Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 79 of 447 · 20 per page

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  off or ends abruptly RS™"; Sab. קצע‎ appar. cut off, or the like, Sab Denkm”). n.m.***?! place of corner-struc-‏ מִקְצע ture, (inner) corner-buttress (as (place of)‏ _eutting off of an inner angle if rightly expl.;‏ Ne 3+;‏ -צוע , +35 Ne‏ כ' y. RS'*7"*) ;_abs.‏ Ez 467)7!; ; pl. abs. nyspi Ex 26% 36”,‏ -צע estr.‏ Ex 26”‏ מִקְצְעַת v1, also‏ מִקָצועִי ,”46 Ez‏ -עות estr.‏ Thes Buhl" al. 5‏ קצע Di (not Pu. Pt. fr.‏ "36 מִקְצעיתָיו so SS Baen; sf.‏ , מִקְצעת pit rd. prob.‏ Ez 41”;—corner-post of altar Ez 41”, tabern.‏ (inner) buttress-place of court,‏ ;59 0 3 677% 2 אה where the small corner-courts were, Ez 467%‏ of inner (rock- 1( buttress at NE. corner of‏ 21-22 nearly=n.pr., Ne 3°,‏ ,הפ" all of Jerus.,‏ also (disting. fr. 733) vy 2Ch 26°,‏ (Ew‏ מִהֶקְצַָעוּת .% vb.denom. Hoph.‏ קצע nee Ol Ges!) Ez 46” cornered? set in‏ corners ? del. with M (cf. 01( 6 GY Hi Ko"‏ Y¥PN.‏ .ץצ 36% *26 Co Berthol Toy Krae.—Ex‏ ‘aL. קצף‎ vb. be wroth (NH id., Hiph. make wrathful (rare); Syr. כ‎ ₪ be wrathful, also be anwious, fearful) ; —Qal Pf 3 ms. ’p Gn 41°+, 640; Impf. 3 ms. 98? Lv 10°+, , 660.( Inf. 69. קצף‎ Is 54°; 21. קצף‎ Ze 1°;—be wroth: 1. of God; abs. Dt 1* Is לופו‎ 644° Zc ד‎ 6 by against, Ly‘10° Nu 16”(P), Dt 9” Is 47° הנ יו‎ 5 20 115 Ke 5°; ₪ DN Jos 22 (P). 0 תהתד‎ ; abs. Hst ?וז‎ 27! 2 Ks": 6 על‎ Gn 40° = (E), Ex 16° Lv 10* Nu 31"(P), Je 37” 1S 294 a. eae Pf. 2 ms. הַקְצְפְתָּ‎ ee Inf. 5% הקציף'‎ % git. Pt. pl. מקצפם‎ 0% provoke to wrath, 6. ace. Dt ל‎ 20% (acc. om.) 106”, ee we 0 és a rage; pressed people. 893 קץ TI. ALP n.m.’**” wrath ;—abs,’/p Nur®+;‏ WP Jos 22%; cstr. WP Je50%+4; sf. “BYP‏ BYP Je 10%; —‏ ,"102 קצפך ,38° Is 60"; JEYP‏ of God: abs, Nu17"(P), Dt 29” Is 60"‏ .1 Je ro” 21° 32%". co W387 10271 Ze 7; ea‏ (P),"2 K 3%‏ 22% ”9 708 18° "ד against. Nu‏ ו I Ch 275% 6 2 298 apse Is34? Zc‏ ASW Ts 5% 2. of man (late), Est 1"‏ ק' Ec 5**.—Ho ro’ .קצ .11 .ץצ‎ isi קצף‎ (of foll.; Ar. 3.25 break, snap off). fee n.f.a snapping or splintering (on abstr. formation v. Ba *® %); —Jo1’ (of fig-tree ; || § 1D), yu. ב קצף‎ .[m.] prob. splinter ;—only ‘P2 pyo-a-by Ho 10’ (sim. of helpless king).

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  idols Dt 7°”, Asherim 12°, chariots Jos 11°? 2 K 23}, house Ju 12! 14”, tower 9”, city-gates Ne 1° 2°" city Jos 6% Ju 18” cf. Is 174; also 2 אָש‎ MY Am 14704; wa Wye nb +Ju 1° 20% cf. 2 K 82; אֶתהָעִיר בָּאָש‎ msn Jos 8 Jexr7%4, cf. Jug” 2 8 14% (of field, cf. Ex 22° supr.) 2. of supernatural fire, attending theophany Ex 3? 19'* (both JE) Dt ו‎ specif. (הָ)אָש‎ TY Ex ne שי‎ 14” (all JE) Neg?” 61. Dt 1® (v. מרְאַהאש‎ Nu 9” P); of destructive fire from’ ד גוא‎ (J) 26° (P) Ly 10?(P); cf. א' אבָלֶת‎ in sim. of Yahweh’s glory Ex 24% (E) Dt 4* 9°; v. also 1 K 18" 2 K 1-2-2214 J}, 11 (perh. lightning intended), cf. further of lightning Ex 9*** (JE) ש‎ 18" 148% etc. 3. fire for cooking, roast- ing, parching, etc. אש‎ DY roasted at a fire Ex 1% (P) 61. Liv 2“ 2Ch35* Is 44° of tinder for lighting fire Gn 22°7(E); of fire for melting (gold for the idolatrous calf) Ex 327%; for re- fining Je 6%, where rd. with Qr N75) DA VND; 01. Mal 3? (sim. of purifying work of messenger of cov't). 4. esp. of altar-fire Ly 177 675° +; in offering incense Ly 10%, also 71 US strange jire, i.e. an incense not commanded, offered presumptuously ro’ Nu 3* 26"; fire from "' consuming sacrifice (cf. 2) Ly 9% 2 Ch 7"; of fire in child-sacrifice (usually (ל)‎ W83 {2 הַעָבִיר‎ ( 2 K 16% 21* ef. 17” 23” 2 Ch 33% also ‘Na שרף‎ 2K 17%, ’82 W22Ch28*. | 5. fig. of Yahweh's anger ¥ 89” (sim.) cf. Na 1° La 2* אַשְַעָבְרְתִי‎ Ez 21* 22% 38%, “NNIP-WS Ez 36°; v. also Is 66% 79° 89” etc.; of word of Je 23”; fig. of outbursting emotion w 39‘; of flagrant wickedness Is 9”, etc. 6. in various com- binations, US 725 Gn 15" (J) ₪ torch. of fire (cf. Di); לבתדאש‎ Ex 3? flame of fire, להב אש‎ Jo 2°, UN sped (in sim.) Dn "סז‎ ef. Ze 12°, להבות‎ WS ץ‎ 297 WN לְהְבִי‎ Ts 66* cf. MAND ץ א'‎ 105°, nano ‘S723 Ts 4° cf. Ho 7°; WR DI spark of his fire Tb 18° 66. כִּידודִי אָש‎ 414; VN WA yar” - oven of fire, US WD Ze 12°; אש‎ WS light of fire אש לְהָט ;"78 ץ‎ flaming fire + 1044; WS [WD Is 5** tongue of fire, לי אש‎ Ez 1 coals of fire, so 10”, cf. WN YAY Ct 8°; on WS 228 Ez 28" .זי‎ J28; NI אֶש‎ Dt 33°, lit. fire of a law, or fire was 6 law, but NI law is Pers. & late; rd. perh. [לפ]רת‎ WS cf. Ex 20" or NI[P*] WS ef. Is 65°. i.e. from‏ (מ)אשתם n.f. id. Je 6" Kt‏ [אשַה]1 their fire, but Qr DA ND, v. sub BN.‏

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  I snorted. “Yeah. Right.” A part of me wanted to punch him right there. We started down the road toward town, and in the silence, my mind began to rework Ray’s words that day with Kurt, all the discussions we had had before that, the events of that night. And by the time I had dropped my friends off, I had begun to see a new map of the world, one that was frightening in its simplicity, suffocating in its implications. We were always playing on the white man’s court, Ray had told me, by the white man’s rules. If the principal, or the coach, or a teacher, or Kurt, wanted to spit in your face, he could, because he had power and you didn’t. If he decided not to, if he treated you like a man or came to your defense, it was because he knew that the words you spoke, the clothes you wore, the books you read, your ambitions and desires, were already his. Whatever he decided to do, it was his decision to make, not yours, and because of that fundamental power he held over you, because it preceded and would outlast his individual motives and inclinations, any distinction between good and bad whites held negligible meaning. In fact, you couldn’t even be sure that everything you had assumed to be an expression of your black, unfettered self—the humor, the song, the behind-the-back pass—had been freely chosen by you. At best, these things were a refuge; at worst, a trap. Following this maddening logic, the only thing you could choose as your own was withdrawal into a smaller and smaller coil of rage, until being black meant only the knowledge of your own powerlessness, of your own defeat. And the final irony: Should you refuse this defeat and lash out at your captors, they would have a name for that, too, a name that could cage you just as good. Paranoid. Militant. Violent. Nigger.

• From Fields of Blood: Religion and the History of Violence (2014)

  14 Not all Pharisees assumed this role, however. Most concentrated on the stringent observance of the Torah and the development of what would become rabbinic exegesis, and did not ally themselves too closely with the nobility. Had they done so, they would not have retained their popularity with the people. Indeed, so great was the esteem in which they were held that any Jew who hoped for a political career had to study civil law with the Pharisees. Josephus, the first-century-CE Jewish historian, for example, probably became a disciple of the Pharisees to acquire the legal education that qualified him for public life, although he may never have become a full member of the sect. 15 Once colonized, a people often depends heavily on their religious practices, over which they still have some control and which recall a time when they had the dignity of freedom. In the Jewish case, hostility toward their rulers tended to reach new heights during the important temple festivals, which spoke explosively to the Jews’ political subjugation: Passover commemorated Israel’s liberation from Egypt’s imperial control; Pentecost celebrated the revelation of the Torah, a divine law that superseded all imperial edicts; and the harvest festival of Weeks was a reminder that the land and its produce belonged to Yahweh and not the Romans. This simmering discontent erupted in 4 BCE, when Herod was on his deathbed. He had recently installed in the temple a large golden eagle, symbol of imperial Rome, and Judas and Matthias, two of the most respected Torah teachers, denounced it as an offensive challenge to Yahweh’s kingship. 16 In a well-planned protest, forty of their students climbed onto the temple roof, hacked the eagle to pieces, and then courageously awaited the attack of Herod’s soldiers. 17 Galvanized by fury, Herod rose from his bed and sentenced the students and their teachers to death, before dying in agony himself two days later. 18 It is important to note that most of the protests against imperial rule in Roman Palestine were nonviolent; far from being fanatically driven to suicidal aggression by their faith, as Josephus would later suggest, Jews conducted principled demonstrations that resorted to armed force only under extreme pressure. When angry crowds protested against the cruel death of their beloved teachers, Archelaus, Herod’s eldest son, asked them what he could do for them. The response reveals that their hostility to Rome was not solely inspired by religious intransigence: “Some clamoured for a lightening of direct taxation, some for the abolition of purchase-tax, others for the release of prisoners.” 19 Even though Jerusalem still rang with lamentation, there was no violence against the authorities until Archelaus panicked and sent troops into the temple. Even then the crowds merely pelted them with stones before returning to their devotions.

• From Fields of Blood: Religion and the History of Violence (2014)

  Since then, Amnesty International reviewed some forty-five strikes in the region, finding evidence of unlawful civilian deaths, and has reported several strikes that appear to have killed civilians outside the bounds of law. 105 “Bombs create only hatred in the hearts of people. And that hatred and anger breed more terrorism,” said Bibi’s son. “No one ever asked us who was killed or injured that day. Not the United States or my own government. Nobody has come to investigate nor has anyone been held accountable. Quite simply, nobody seems to care.” 106 “Am I my brother’s guardian?” Cain asked after he had killed his brother, Abel. We are now living in such an interconnected world that we are all implicated in one another’s history and one another’s tragedies. As we—quite rightly—condemn those terrorists who kill innocent people, we also have to find a way to acknowledge our relationship with and responsibility for Mamana Bibi, her family, and the hundreds of thousands of civilians who have died or been mutilated in our modern wars simply because they were in the wrong place at the wrong time. 12 Holy Terror O n November 18, 1978, nine hundred and thirteen American citizens died of self-administered cyanide poisoning in the agricultural colony of Jonestown, Guyana. 1 It was to date the largest loss of civilian life in a single incident in U.S. history. The deceased men, women, and children were members of the People’s Temple founded during the 1950s in Indianapolis, Indiana, by the charismatic preacher James Warren Jones (1938–78). Its commitment to racial and social equality had attracted chiefly poor, working-class white Americans and African Americans. Members lived a strictly communal life based on what Jones called the “apostolic socialism” of the Acts of the Apostles. In 1965, after having a vision of a nuclear bomb destroying Chicago, Jones had persuaded his followers to move with him and his family to safety in California. The Temple opened facilities in San Francisco and Los Angeles and gained a reputation for being politically progressive, offering legal services, child care, housing, and drug and alcohol rehabilitation. Membership increased to about one thousand, and in 1976, to escape the systemic violence and injustice that it believed to be inherent in the United States, the Temple moved to Guyana. Jonestown is often cited by those who claim that religion has been responsible for more death and suffering than any other human activity. Yet even though Jones was an ordained Methodist pastor who often quoted the gospels and used religion in recruitment, he was a self-confessed atheist and communist who often ridiculed conventional Christianity.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The sons of Constantine did their Christian education little honor, and departed from their father’s wise policy of toleration. Constantius, a temperate and chaste, but jealous, vain, and weak prince, entirely under the control of eunuchs, women, and bishops, entered upon a violent suppression of the heathen religion, pillaged and destroyed many temples, gave the booty to the church, or to his eunuch, flatterers, and worthless favorites, and prohibited, under penalty of death, all sacrifices and worship of images in Rome, Alexandria, and Athens, though the prohibition could not be carried out. Hosts now came over to Christianity, though, of course, for the most part with the lips only, not with the heart. But this emperor proceeded with the same intolerance against the adherents of the Nicene orthodoxy, and punished them with confiscation and banishment. His brothers supported Athanasius, but he himself was a fanatical Arian. In fact, he meddled in all the affairs of the church, which was convulsed during his reign with doctrinal controversy. He summoned a multitude of councils, in Gaul, in Italy, in Illyricum, and in Asia; aspired to the renown of a theologian; and was fond of being called bishop of bishops, though, like his father, he postponed baptism till shortly before his death. There were there, it is true, who justified this violent suppression of idolatry, by reference to the extermination of the Canaanites under Joshua.56 But intelligent church teachers, like Athanasius, Hosius, and Hilary, gave their voice for toleration, though even they mean particularly toleration for orthodoxy, for the sake of which they themselves had been deposed and banished by the Arian power. Athanasius says, for example: "Satan, because there is no truth in him, breaks in with axe and sword. But the Saviour is gentle, and forces no one, to whom he comes, but knocks and speaks to the soul: Open to me, my sister?57 If we open to him, he enters; but if we will not, he departs. For the truth is not preached by sword and dungeon, by the might of an army, but by persuasion and exhortation. How can there be persuasion where fear of the emperor is uppermost? How exhortation, where the contradicter has to expect banishment and death?" With equal truth Hilary confronts the emperor with the wrong of his course, in the words: "With the gold of the state thou burdenest the sanctuary of God, and what is torn from the temples, or gained by confiscation, or extorted by punishment, thou obtrudest upon God." By the laws of history the forced Christianity of Constantius must provoke a reaction of heathenism. And such reaction in fact ensued, though only for a brief period immediately after this emperor’s death. § 4. Julian the Apostate, and the Reaction of Paganism. A.D. 361–363. SOURCES.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The control of the ecclesiastical revenues vested in the bishops. The bishops distributed the funds according, to the prevailing custom into three or four parts: for themselves, for their clergy, for the current expenses of worship, and for the poor. They frequently exposed themselves to the suspicion of avarice and nepotism. The best of them, like Chrysostom and Augustine, were averse to this concernment with earthly property, since it often conflicted with their higher duties; and they preferred the poverty of earlier times, because the present abundant revenues diminished private beneficence. And most certainly this opulence had two sides. It was a source both of profit and of loss to the church. According to the spirit of its proprietors and its controllers, it might be used for the furtherance of the kingdom of God, the building of churches, the support of the needy, and the founding of charitable institutions for the poor, the sick, for widows and orphans, for destitute strangers and aged persons,146 or perverted to the fostering of indolence and luxury, and thus promote moral corruption and decay. This was felt by serious minds even in the palmy days of the external power of the hierarchy. Dante, believing Constantine to be the author of the pope’s temporal sovereignty, on the ground of the fictitious donation to Sylvester, bitterly exclaimed: "Your gods ye make of silver and of gold; And wherein differ from idolaters, Save that their god is one—yours hundred fold? Ah, Constantine! what evils caused to flow, Not thy conversion, but that plenteous dower Thou on the first rich Father didst bestow!"147 § 15. Support of the Clergy. 3. The better support of the clergy was another advantage connected with the new position of Christianity in the empire. Hitherto the clergy had been entirely dependent on the voluntary contributions of the Christians, and the Christians were for the most part poor. Now they received a fixed income from the church funds and from imperial and municipal treasuries. To this was added the contribution of first-fruits and tithes, which, though not as yet legally enforced, arose as a voluntary custom at a very early period, and probably in churches of Jewish origin existed from the first, after the example of the Jewish law.148 Where these means of support were not sufficient, the clergy turned to agriculture or some other occupation; and so late as the fifth century many synods recommended this means of subsistence, although the Apostolical Canons prohibited the engagement of the clergy in secular callings under penalty of deposition.149

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  10. ethically bad, evil, wicked: ta. in gen., טוב ואם רע‎ DN Ec 12" whether good or bad. +b. of persons, רע ;30% ₪ ז איש רע‎ DINW140°; הרע הזה‎ jon Est 7° this wicked Haman, so YA =evil man 10%, Jb 21” Prag a2” 24%) Dy] = evil men Gn 13% (J) Je 6% 157 Ez 30” Jb 35” Pr 4" 12" 144 שד‎ Hiv evil women Je 2%; שכנים רעים‎ 12* evil neighbours; of הדור‎ Dt 1%, OVA 613%; TIVO המשפחה ,() 47 ז טא‎ Je 8%" רע בְעָינִי‎ wicked in the eyes of “ Gn38* (JE)=1 Ch 23; (2Ya הָרָע‎ AY Nu 32% (R) Dt 4” 9% 17°31" Ju2"+4 48t., + )6. sf. of God) 2K 21% Is 65" 66* 7677 32° aan ו‎ prob. also Je 18" (read ¥10 for 7919), + thoughts, WY Gin 65 8 (J), YIN הלב‎ 16 3% 7% 11° 1618”; words, רעות‎ Pri5*. d. deeds, actions, עשה (ב)דבר הרע‎ Dt 13% 17°19” Ne 137; עשה‎ הרעות‎ Je ץ דבר רע ;"ב‎ 64° 141* Ec 8%; דברים‎ 182% 21.79; JVI 1K 13% Jer8" 23”4 11%. דרכים‎ 2K 17" 2Ch 7" Ez 20" 33” 26" Zeiss מעשינו‎ Ezr 9"; מעללים‎ Ze *ז‎ Ne 9* (ef. לע‎ 4); רע‎ p¥2 Hb 2°; מרוצתם‎ Je23"; (ה)תועבות (ה)רעות‎ Ez 6" 8° (del. Co); OVID NIN ץ כִּי‎ 55% for evil deeds are in their dwelling. רע‎ —126 injury, calamity ;—abs. Y1 Nu 'זז‎ + , 12 Ex 5°+, רָע‎ Gn 48" + ;---+ 1. evil, distress, adver- sity: ירא רע‎ fear evil 23* Zp3%; YI בורא‎ Is 457 (of God), מתאננים רע ;31° הביא רע‎ Nu 11? (J) murmuring respecting distress (see Di); רע‎ DN) טוב‎ ON Je 42° whether prosperity or adversity ; רע‎ DY Am 6° day of calamity; יָמִי רע‎ + 49°94"; בי טוב קויתי ויבא רע‎ Jb 30%; WI in adversity Ex 5"(E) y10°; יפל בָּרַע‎ Pr 13% YI2 AW Gn 44*)2( ; בכלדרע‎ Pr5%, מכל רע‎ | Gn 48 (E) ץ‎ 121’; v.also Mir”? 405 70 5" ar? Ere ton. +2. evil, injury, wrong: Hb 2° Jb 2” Pr 21”; ,עשה רע‎ + DY pers. Gn 31% (E); ל‎ pers. Je 39”; as obj. of חשב‎ Ho'y®, חרש‎ Pr 6 12% 14", גמל 5% ץ השיב‎ 7° Pr 31%, בקש‎ דבר בָּרְע ;10% דבר 41% ץי אמר ,207 שלם ל‎ 73° speak about injury; רע‎ DS לא יִתְנִבָּא טוב כִּי‎ ד‎ K 2 5200 (18! mynd), Tet לרע ; לרע‎ for harm, injury Is 59‘ Je 7° 287 756° צ‎ "21" Ec 8%; רע ירוע‎ Prr1® (but rd. לע‎ Gr 88, y. Toy). 3. ethical eve, Dt 30” 2814" Is5°Am5" Mi7® +s 10 6; עשה רע‎ 2K 21% 2Chr2" 33° Ne 9+ 8t.; אהב רע ;21 וז פעלי רע‎ 37(Qr), 52*; רע‎ wit 5" 97" Pr 8; ברע ;36° מאס רע‎ OND Is 72; הרע מן‎ WA consume evil from Dt 13°+ 8 t. Dt; Jb 30, 26 n.m. evil, distress, misery, רעה

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  Hoffm rds. יא'=יחְוָה‎ ; ‘also 6 ל ל‎ of 0 hold of branches, in metaph.; Awe ₪ of God’s seizing man in wrath Jb 16”; taking hold graciously ¥ 7 73°; taking hold of judement Dt 32%; subj. man רנְלִי‎ MOS NWI Tb 23” שמרפין)‎ 13743 cf. also 1 ד‎ of | hold of folly Ec 2° “ef. 78; subj. השחר‎ Jb 38% וחאל‎ PINT M1222 ; ee Sq. ace. gee ras 16 128 220 Is ¢ a Ceo 3. 1Ch13° 2Ch25° שי‎ 7% Cie. K 6" (cf. v° supr.), subj. ,היצוע‎ “NS וְיָא'‎ ארזים‎ "SYA N20; of a snare catching the heel, in metaph. Jb 18°: fig., subj. God 77°; God’s hand 139"; subj. pain, sorrow, fear, etc. Ex ie 2 . . Jb21° 30° 487 119” 1521" 33" Je = 9%; subj. man, obj. fear, etc. Jb 18” Is 13°; oh. Ene take one’s way Jb 17° צדיק‎ WIN on AV RV hold on his way (cf. 23" supr., & ‘As. sabitu urhu, e.g. V. R®™);—abs. Ne 7° of barring gates; 0 pass. caught Ec 9”; Jastened, held Est 1°; taken (by lot) 1Ch24°*° (on text v. Ot); taken out of a number ai 317; pt. act. of same form 271 ‘IMS Ct 3° cf. Thes Ba*® ** & Eth. pt.; similarly Aram. 18, אח 28 Sodom & Jerusalem Je 375° Ez 1650555 (el.Co) | eg.TAm2°; wS/’eg.S Jus" 1 Ch5®; & Ez 41°4(but v.Co). Niph. Pf. 3 pl. 3483 ה‎ וְכא'‎ (cons.) Nu 32%; Impf. 30821Gn 47%; 776. NNT Gn 34% Jos 22”; Pt. 82 Gn 22%; DON Ec 5-26 caught Gn22" Ec 9”; elsewherehave possessions Gn 34" 47% Nu 32% Jos 22°9(P). Pi. Pt. 1812 Jb 26° 6. ace. enclose, overlay (so As, D1: P- 294 , ef. Aram. pee shut)., Hoph. Pt. pl. DANS 2 Ch ליפ‎ fastened to 50. ; 5 TIN n.pr.m. (he hath grasped, abbrey. for יהואחז‎ (q.v.) cf. As. Ja-u-ha-2i (i.e. Ahaz) COT on 2K 16°) 1. king of Judah, son of Jotham, father of Hezekiah 2 K 15° 16775 +- 13t.2K; 13 ד"ל ד‎ 1 985; 7 Chae +8+t.2Ch; Hor! Mir’. 2. son of Micah, & great-grandson of Jonathan 1 Ch 8*% 9* )+ 97% cf. GL ¥).

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  that in behalf of, or for which one cries Is 155 Je 48%; so sq. “by Je 30”; sq. acc. cogn. MPV Est 4'; || היליל‎ Je 47?; and esp. Imy. Is 14 Je 25% 48% Ez21". e. cry out against one, sq. “by Jb 31* if my land ery out against me (|| 22); ef. also (abs., and without prep.) Hb 2" the stone shall ery out of (i) the wall. Niph. Pf: 2 ms. APY Ju 18*; 3 mpl. Py Ju 18%; Impf. ויוָעַק‎ Ju 6% + 2 t.; PY 108 8°;— be called together, assemble, join Jos 8 (JE), גו‎ 18%% 1S 14%; sq. אחריו‎ Ju 6% assembled after him, i.e. joined him as his followers. Hiph. Jmpf. PY?) Ju 4"+ 3 >.; PY" Ib 35°; Imv. “PY 28 20%; Inf estr. להוְעיק‎ 2 8 20%:-- 1. call, call out, or together, for military service, sq. 800. Jug™*% 2 ₪ 20*% 2. make a erying Jb 35° ישוער)‎ in || cl.) | 3. have proclamation made וין' ויאמר‎ Jon 37. &. call out to, or at, sq. acc. TAT אתי‎ PY) 26 6* (si vera 1.; Gr queries וער‎ 2). Tapyt n.f. ery, outery, abs. ז'‎ Je 187+ 5t.; estr. NPY Gn 18%+ 3t.; sf. NPM Ib 16%; ONY Is 15°+3 t.;—1. outery, against, זעקת‎ “DID Gn18"(J). 2. ery of distress, eon- cerning something עקת שְבָר‎ Is 15° (obj. of MP; cf. °D22 in prey. cl.); abs. v° (subj. of ABBA, || 129); 26185 (7 OWA), 201° 484 50 Ne 5°9°(all 6. pow), Je 48% (joined with קול‎ jn3),Jb 16% Est 0" (lamentation), cf. 4? (77123 noi 7% acc. cogn. 6. pyt); specif. bacnpyt Pr 21° ery of poor; קול ז'‎ Is 65" בבי]])‎ Sip), 26 51** Ez 27% 3. outery, clamour זעקת מושל בַּבְּסִילִים‎ Ec לף‎ (opp. .(דברי חכמים בָּנַחַת נשמעים‎ (Ar. 555 be scanty, of hair, plumage, etc. ;‏ זער Aram. 2 Wi be or grow small; cf. ayy).‏ a little (diminutive .form‏ [.ג].ם ֶעִירז Lag***)—1. of quantity, amount. (of‏ *יי01 Is 28" (in both || 1,‏ ז' instruction) DY 7 OY‏ STZ Tb 362.‏ ז' )730 of time,‏ .2 .(קו Tayi n.{m.] a little, a trifle,a few. 1. of time 11) עוד מָעַט‎ Is 10% 29” yet a trifle, a little=avery little while. 2. of number שָאָר‎ מִוְעָר‎ bY Is 16% a remnant, a very few (opp. 723 N19). In Is’ without ונשאר אנוש- -: מעט‎ : Wid Is 24°. 1 [זפרן]‎ a.pr.loe. only 6. ה‎ loc. 7255) Nu 34°, place on northern boundary of Canaan ; t זפת G Achpava, Edppova; GL Zeppava; site dub., | Wetzst "5 prop. Zifrdn, NE. fr, Damascus; Furrer 177.5 247 97 (‘perh.’) Za‘ferdne, between Hums and Hamath; Di rejects both.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  It fascinated me, this strange power of his, and for the first time I began to think of my father as something real and immediate, perhaps even permanent. After a few weeks, though, I could feel the tension around me beginning to build. Gramps complained that my father was sitting in his chair. Toot muttered, while doing the dishes, that she wasn’t anybody’s servant. My mother’s mouth pinched, her eyes avoiding her parents, as we ate dinner. One evening, I turned on the television to watch a cartoon special—How the Grinch Stole Christmas—and the whispers broke into shouts. “Barry, you have watched enough television tonight,” my father said. “Go in your room and study now, and let the adults talk.” Toot stood up and turned off the TV. “Why don’t you turn the show on in the bedroom, Bar.” “No, Madelyn,” my father said, “that’s not what I mean. He has been watching that machine constantly, and now it is time for him to study.” My mother tried to explain that it was almost Christmas vacation, that the cartoon was a Christmas favorite, that I had been looking forward to it all week. “It won’t last long.” “Anna, this is nonsense. If the boy has done his work for tomorrow, he can begin on his next day’s assignments. Or the assignments he will have when he returns from the holidays.” He turned to me. “I tell you, Barry, you do not work as hard as you should. Go now, before I get angry at you.” I went to my room and slammed the door, listening as the voices outside grew louder, Gramps insisting that this was his house, Toot saying that my father had no right to come in and bully everyone, including me, after being gone all this time. I heard my father say that they were spoiling me, that I needed a firm hand, and I listened to my mother tell her parents that nothing ever changed with them. We all stood accused, and even after my father left and Toot came in to say that I could watch the last five minutes of my show, I felt as if something had cracked open between all of us, goblins rushing out of some old, sealed-off lair. Watching the green Grinch on the television screen, intent on ruining Christmas, eventually transformed by the faith of the doe-eyed creatures who inhabited Whoville, I saw it for what it was: a lie. I began to count the days until my father would leave and things would return to normal.

• From Tipping the Velvet (1998)

  Then her eyes grew wide. ‘Not Eleanor Marx?’‘No, no - nobody like that! It was Zena, that girl I knew at Diana Lethaby’s. And not only her, but Diana herself! The both of them here at once, can you imagine? My heart, when I saw Diana again - I thought I should die!’ I jiggled Cyril until he began to squeal. Florence’s face, however, had hardened.‘My God!’ she said; and her tone made me flinch. ‘Can we not enjoy even a socialist rally without your wretched past turning up to haunt us? You have not sat and listened to one speech here today; I suppose you have not so much as glanced at one of the stalls. All you have eyes and thoughts for is yourself; yourself, and the women you have - the women you have -’‘The women I have fucked, I suppose you mean,’ I said in a low voice. I leaned away from her, really shocked and hurt; then I grew angry. ‘Well, at least I got a fuck out of my old sweethearts. Which is more than you got out of Lilian.’At that, her mouth fell open, and her eyes began to gleam with tears.‘You little cat,’ she said. ‘How can you say such things to me?’‘Because I am sick to death of hearing about Lilian, and how bloody marvellous she was!’‘She was marvellous,’ she said. ‘She was. She should have been here to see all this, not you! She would have understood it all, whereas you -’‘You wish she was here, I suppose,’ I spat out rashly, ‘instead of me?’She gazed at me, the tears upon her lashes. I felt my own eyes prickle, and my throat grow thick. ‘Nance,’ she said, in a gentler tone - but I raised my hand, and turned my face away.‘We agreed it, didn’t we?’ I said, trying to keep the bitterness from my voice. And then, when she wouldn’t answer: ‘God knows, there are places I’d sooner be, than here!’I said it to spite her; but when she rose and moved away from me with her fingers before her eyes, I felt desperately sorry.

• From Tipping the Velvet (1998)

  The Lord Mayor’s salary?’ There were titters at that: there had been a bit of a scandal, a couple of years before, about the Lord Mayor’s wages. Now I gratefully singled out the titterers and addressed myself to them. ‘No missis,’ I said, ‘I’m not talking of pounds, nor even of shillings. I am talking of persons. I am talking of the amount of men, women, and children who are living in the workhouses of London - of London! the richest city, in the richest country, in the richest empire, in all the world! - at this very moment, as I speak now ...’ I went on like this; and the titters grew less. I spoke of all the paupers in the nation; and of all the people who would die in Bethnal Green, that year, in a workhouse bed. ‘Shall it be you that dies in the poorhouse, sir?’ I cried — I found myself adding a few little rhetorical flourishes to the speech, as I went along. ‘Shall it be you, miss? Or your old mother? Or this little boy?’ The little boy began to cry. Then: ‘How old are we likely to be, when we die?’ I asked. I turned to Ralph - he was gazing at me in undisguised wonder - and called, loudly enough for the crowd to hear, ‘What is the average age of death, Mr Banner, amongst the men and women of Bethnal Green?’ He stared at me dumbfounded for a second, then, when I pinched the flesh of his arm, sang out: ‘Twenty-nine!’ I did not think it was loud enough. ‘How old?’ I cried - for all the world as if I were a pantomime dame, and Ralph my cross-chat partner - and he called the figure out again, louder than before: ‘Twenty-nine!’ ‘Nine-and-twenty’ I said to the audience. ‘What if I were a lady, Mr Banner? What if I lived in Hampstead or - or St John’s Wood; lived very comfortably, on my shares in Bryant and May? What is the average age of death amongst such ladies?’ ‘It is fifty-five,’ he said at once. ‘Fifty-five! Almost twice as long.’ He had remembered the speech and now, at my silent urging, kept on with it, in a voice that was soon almost as strong as my own. ‘Because for every one person that dies in the smart parts of the city, four will die in the East End. They will die, many of ’em, of diseases which their smart neighbours know perfectly well how to treat or prevent. Or they will be killed by machines, in their workshops. Or perhaps they will simply die of hunger.

• From Fields of Blood: Religion and the History of Violence (2014)

  After Jesus’s birth, King Herod slaughtered all the male infants of Bethlehem, recalling Pharaoh, the archetypal evil imperialist. 34 John the Baptist, Jesus’s cousin, was executed by Herod Antipas. 35 Jesus predicted that his disciples would be pursued, flogged, and killed by the Jewish authorities, 36 and he himself was arrested by the high-priestly aristocracy and tortured and crucified by Pontius Pilate. From the start, the gospels present Jesus as an alternative to the structural violence of imperial rule. Roman coins, inscriptions, and temples extolled Augustus, who had brought peace to the world after a century of brutal warfare, as “Son of God,” “lord,” and “savior” and announced the “good news” ( euaggelia ) of his birth. Thus when the angel announced the birth of Jesus to the shepherds, he proclaimed: “Listen, I bring you euaggelion of great joy! Today a Savior has been born to you.” Yet this “son of God” was born homeless and would soon become a refugee. 37 One sign of the acute distress of the population was the large number of people afflicted with neurological and psychological symptoms attributed to demons who came to Jesus for healing. He and his disciples seem to have had the skill to “exorcise” these disorders. 38 When they cast out demons, Jesus explained, they were replicating God’s victory over Satan in the cosmic sphere. “I watched Satan fall like lightning from Heaven,” he told his disciples when they returned from a successful healing tour. 39 So-called spirit possession seems often linked with economic, sexual, or colonial oppression, when people feel taken over by an alien power they cannot control. 40 In one telling incident, when Jesus cast out a host of demons from a possessed man, these satanic forces told him that their name was “legion,” identifying themselves with the Roman troops that were the most blatant symbol of the occupation. Jesus did what many colonized people would like to do: he cast “legion” into a herd of swine, the most polluted of animals, which rushed headlong into the sea. 41 The ruling class seems to have regarded Jesus’s exorcisms as politically provocative: they were the reason Antipas decided to take action against him. 42 In Jesus’s mission, therefore, politics and religion were inextricable. The event that may have led to his death was his provocative entrance into Jerusalem at Passover, when he was hailed by the crowds as “Son of David” and “king of Israel.” 43 He then staged a demonstration in the temple itself, turning over the money changers’ tables and declaring that God’s house was a “den of thieves.” 44 This was not, as is sometimes assumed, a plea for a more spiritual style of worship. Judea had been a temple state since the Persian period, so the temple had long been an instrument of imperial control, and the tribute was stored there—although the high priests’ collaboration with Rome had recently brought the institution into such disrepute that peasants were refusing to pay the temple tithes.

• From H Is for Hawk (2014)

  And more and more people came up and talked about Dad; and all the old guard were there, snappers from back in the 1960s, and I finally got to put names to the bylines I’d seen so many times. They told me they liked the story. They said it was nice to know that my father was a born journalist. That the boy in short trousers was already the man they’d known, the man who had always got the picture, had always pulled the story from the jaws of defeat. Down in the Press Club after the service the drinks were poured. And poured. And poured some more. Everyone became increasingly expansive, rushed up to tell me stories about my father. The stories got more slurred as the drinking went on, and the hugs and cheek-kisses increasingly off-target. ‘Another drink?’ said one pressman. ‘Just a soft drink,’ I said, and back he came with a vast glass of wine. ‘Um, is there any soft drink?’ I said, embarrassed. He frowned. ‘That’s what I brought you. This is a soft drink.’ I left with a song in my heart. I felt my family had expanded by about two hundred people, and everything was going to be fine. Bless you, Dad, I thought. I always thought you were a legend, and it turns out you really, really were. All the way home on the train I thought of Dad and the terrible mistake I had made. I’d thought that to heal my great hurt, I should flee to the wild. It was what people did. The nature books I’d read told me so. So many of them had been quests inspired by grief or sadness. Some had fixed themselves to the stars of elusive animals. Some sought snow geese. Others snow leopards. Others cleaved to the earth, walked trails, mountains, coasts and glens. Some sought wildness at a distance, others closer to home. ‘Nature in her green, tranquil woods heals and soothes all afflictions,’ wrote John Muir. ‘Earth hath no sorrows that earth cannot heal.’ Now I knew this for what it was: a beguiling but dangerous lie. I was furious with myself and my own unconscious certainty that this was the cure I needed. Hands are for other human hands to hold. They should not be reserved exclusively as perches for hawks. And the wild is not a panacea for the human soul; too much in the air can corrode it to nothing. And by the time I got home I’d worked out, too, why Mabel had been behaving so strangely. She’d grown heavy with muscle over our weeks on the hill, and though she was flying at a higher weight than before, over this last week she’d got too low. She was hungry. Hunger had made her aggressive. I was furious with myself when I realised that first great error on the train.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  That night, I drove into Waikiki, past the bright-lit hotels and down toward the Ala-Wai Canal. It took me a while to recognize the house, with its wobbly porch and low-pitched roof. Inside, the light was on, and I could see Frank sitting in his overstuffed chair, a book of poetry in his lap, his reading glasses slipping down his nose. I sat in the car, watching him for a time, then finally got out and tapped on the door. The old man barely looked up as he rose to undo the latch. It had been three years since I’d seen him. “Want a drink?” he asked me. I nodded and watched him pull down a bottle of whiskey and two plastic cups from the kitchen cupboard. He looked the same, his mustache a little whiter, dangling like dead ivy over his heavy upper lip, his cut-off jeans with a few more holes and tied at the waist with a length of rope. “How’s your grandpa?” “He’s all right.” “So what are you doing here?” I wasn’t sure. I told Frank some of what had happened. He nodded and poured us each a shot. “Funny cat, your grandfather,” he said. “You know we grew up maybe fifty miles apart?” I shook my head. “We sure did. Both of us lived near Wichita. We didn’t know each other, of course. I was long gone by the time he was old enough to remember anything. I might have seen some of his people, though. Might’ve passed ’em on the street. If I did, I would’ve had to step off the sidewalk to give ’em room. Your grandpa ever tell you about things like that?” I threw the whiskey down my throat, shaking my head again. “Naw,” Frank said, “I don’t suppose he would have. Stan doesn’t like to talk about that part of Kansas much. Makes him uncomfortable. He told me once about a black girl they hired to look after your mother. A preacher’s daughter, I think it was. Told me how she became a regular part of the family. That’s how he remembers it, you understand—this girl coming in to look after somebody else’s children, her mother coming to do somebody else’s laundry. A regular part of the family.”

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  She was seething with anger that this had happened to her. While she was mad at him for doing that to her, she was also mad at herself for allowing it to happen . . . many times over. I made it clear to Mikaela that she did nothing wrong. She shouldn’t have ever been put in that situation. It was not okay what happened to her, and her boyfriend’s behavior was inexcusable. Though Mikaela is not a real person, her story is all too common. Sadly, I’ve seen this story play out with too many women, and some men, in my practice. Mikaela saw more clearly after that session. The shroud of anxiety had been lifted and she realized just how unacceptable her boyfriend’s behavior was, and that it was a likely indicator of additional forms of abuse in the future. Within a week or so, she ended it. (Are you clapping a little bit internally?) It was a proud therapy mama moment as I watched Mikaela take that step for herself. As therapists, we want you to be empowered in the choices that you make in your life. What you decide to do is solely up to you. That being said, there are certain situations, like when abuse is present, that we will take a more directive approach and inform you of our concern for your physical safety. This was one of those times, and I was glad to see Mikaela get out of harm’s way. As time went on, Mikaela and I continued to process the relationship with her ex-boyfriend. She came to see that his behavior was in fact abusive and she adamantly noted that she would never accept that behavior again. She took some time on her own to heal her relationship with her body. She began doing Pilates, went to physical therapy (yes, they have that for genito-pelvic pain disorder), and started exploring masturbation to build more comfortability with her body. And when she was ready, she started to date again. She knew which red flags to look out for and was no longer excessively accommodating. She learned how to be alert to any potential signs of disrespect and only continued with partners who were patient and made her feel comfortable and safe. She did the work and it paid off. LEARNING TO RIDE RATHER THAN RESIST YOUR WAVES Ultimately, Mikaela learned how to ride the waves of her anxiety, rather than resist them. If we can come to accept, like Mikaela did, that life will provide innumerable waves, we can start to see that every wave that comes eventually goes. It doesn’t mean it’s easy. It can hurt like heck. And yes, we’ll cover what to do when a wave absolutely knocks you on your ass.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  : aa Pf הבְעִיס‎ Ho 12° 1 - 18" , sf. error > for SAD 'YIA ace. to » $8); 7-7 ya" 1K 22%2Ch28”; 3 18.84. תִכְעִיסֶנָּה‎ 1S 17+ 6 t. Ben's; Inf.cstr. DYI7 1K 16" 45 t.; sf. °2D(*)P33 Je7® +11t.,+6t.sfs.; Pt.pl. DD YID 16 7! 4 4t. = 1, vex, c. acc. pers. 1 0 1’ Ez 32°. 2. vex, provoke to anger, esp. of provoking Yahweh by worship of other gods Ju 2” 1 K 14°” 16% 22% 2K 17” 23” 2 Ch 28” Ne 3% Je 7° 11% 329% 44° Ez 8” 16” 1565: Ho 12"; 6. ב‎ instr. Nayina 32"; בְּהַבְלִיהֶם‎ ₪ 327 1K 16%%; בחטאתם‎ 1K 16°; במעש(י) יד(יו)‎ Dt 31 1K 167 Je 25° 32” 44°; בכל מעש(ה) ידיהם‎ 2 K 227 = 2 Ch 34°; ץש במעלליהם ;168% בפסיליהם ;*8ד/. בבמות‎ 106”; ef. the phrases עשה הרע(ה) בעיני י' להבעיס(ו)‎ do the evil in the eyes of Yahweh to provoke (him) to anger Dt 4° 9 31% 1 K 167 2K 17" 21*= 2Ch 33°; so מכעסים‎ 2 K 21” Je 32%; בעס(ים)‎ ז אשר הבעים‎ K 15° 21” 2 K 23”.—The phrase is characteristic of D Je and the compiler of Kings ; see Dr ht B15 Dt 4, 2 5 Holz=™- Hex. 257 Toys n.m. vexation, anger;—’3 Dt 32” + DY? Prax. Wer; כעפי..‎ 1S 2%, 7OVD כּעָסו ,85° ץ‎ Pri2” 1 K (eres ‘pl. בְּעָסִים‎ 2K 23%.—vewation: 1. of men, esp. caused by unmerited treatment, 1S 17% Pr 12% 17 21% 27° Ec ך‎ 2. vexation, anger of Yahweh > (caused esp. by worship of other gods) 1 K 15” a an 215 2 K 23%; WEY ב'‎ 85° anger (of Yahweh) with us; V22’3 Dt 32" anger against his sons, זי כ' אויב‎ anger against the enemy (both obj. gen. see Di; RV provocation of, cf. Dr); 03272 כ'‎ Ez 20”. provocation of their offering (so RY but Co del., ל‎ 3. vexation, grief ץו‎ 6° 10" 31° Ec 1* 25 7511", also כעס‎ 5° acc. Ew al. Tiny .גוז גנד‎ (dialectic variation of DY3, only in Jb) ב'--;‎ Jb 17’, בַּעָש‎ 5 ₪5; sf. בַּעָשִי‎ Jb 6°; כּעשף‎ 10 107;—1. vecation, grief of men Jb 5? (cf. Pea" 27%), 6°17’. 2. vexation, anger, of God; c.*T5Y פעשך‎ Jb 10” thine anger with me. . כפף v. sub‏ כּף n.[m.] rock (As. kdpu 1([ "9%‏ [בּףז perh. Aram. loan-word in‏ ; כ[5| ,כִּיפָא Aram.‏ Heb.; +/ dub.);—only pl. D°D3 Je 4” as place‏ of refuge; Jb 30° as dwelling-place.‏ air 495 DDD [כפה]ז‎ vb. prob. subdue (NH overturn, hold under, compel; Aram. NDB, id.; פבּ|‎ ineline (as face to ground), overturn ; yee kipts perh. 2d., D1 7¥"**: ef, Ar. ) 38 overturn, turn back) pl oe Qal Jmpf. \S"7BD) WDA מִתֶּן‎ Pr 21* a gift in secret subdueth anger (so Thes RobGes ; Ew beugt: F1 De averteth, from the Ar., is more remote ; 63 dvatpére, cf. NH). DD v. sub .כפף‎

• From Pleasure Activism (2017)

  Cara. Yes, I have a copy of it. I’m going send it to you when I unpack these boxes from my move.39 It’s so cool. It’s so young and ripe, I should say. My early writing days. Lorraine Hansberry was the narrator. And it traced, oh, you’ll appreciate this, there’s a Black queer woman of mixed ancestry trying to understand her sexuality, gender identity, race and ethnicity in relationship to a world full of violence against Black women. And she has a chorus of Black women very much informed by James Baldwin’s play The Amen Corner.40 His character gets visited by a choir in the bathtub while he’s in the bathroom. I realized I often felt like I had this choir of Black women in my ear. So at the time, I was also studying international lesbians of color. Very informed by South Asian women of color doing some badass shit in India around sex work. My world was just getting blown apart. But I was like, where is my relationship to my own Blackness? And historically, who are the Black bodies, the Black women bodies, female bodies, that have taken violence, taken on violence, and experience it? And where is their resiliency? And how do you speak to that? And so Lorraine Hansberry was guiding the story for the mixed-race Black girl trying to find herself and listening to a chorus of Black women ancestors who had all been vilified and violated by state violence—starting with the Hottentot Venus all the way up to a Black woman sex worker who had just been murdered in Boston by her john, whose father came out publicly and said she deserved to die because she was a sex worker. And that was 1991, girl! And I thought, what the fuck? She had been stabbed like fifty-two times by her john. And (her father) basically stood in front of that camera and said she was expendable. And don’t pay no mind, she deserved it. So I took it all the way from Hottentot to her story, in relationship to this Black woman trying to find herself. And it was very much about acknowledging and empowering a lens through which we scrutinize all aspects of our lived experience as Black women. amb. And so you’re moving in this creative mode. You’re writing. Cara. On fire. amb. A performance artist. And you’re waking up into this political sense of wholeness. And your whole self. And then you come into your healing. What’s the awakening? Cara. I don’t know where she is now, but Andrea Hairston [note: amb squealed] was also one of my teachers. She was at Smith College. How do you know her? amb. I know her because she writes Black speculative fiction. She wrote a couple of books I thought were amazing. She does this really gorgeous Black and Indigenous love story stuff.

• From Pleasure Activism (2017)

  The principal horror of any system which defines the good in terms of profit rather than in terms of human need, or which defines human need to the exclusion of the psychic and emotional components of that need—the principal horror of such a system is that it robs our work of its erotic value, its erotic power and life appeal and fulfillment. Such a system reduces work to a travesty of necessities, a duty by which we earn bread or oblivion for ourselves and those we love. But this is tantamount to blinding a painter and then telling her to improve her work, and to enjoy the act of painting.27 It is not only next to impossible, it is also profoundly cruel. As women, we need to examine the ways in which our world can be truly different. I am speaking here of the necessity for reassessing the quality of all the aspects of our lives and of our work, and of how we move toward and through them. The very word erotic comes from the Greek word eros, the personification of love in all its aspects—born of Chaos, and personifying creative power and harmony. When I speak of the erotic, then, I speak of it as an assertion of the lifeforce of women; of that creative energy empowered, the knowledge and use of which we are now reclaiming in our language, our history, our dancing, our loving, our work, our lives. There are frequent attempts to equate pornography and eroticism, two diametrically opposed uses of the sexual. Because of these attempts, it has become fashionable to separate the spiritual (psychic and emotional) from the political, to see them as contradictory or antithetical. “What do you mean, a poetic revolutionary, a meditating gunrunner?” In the same way, we have attempted to separate the spiritual and the erotic, thereby reducing the spiritual to a world of flattened affect, a world of the ascetic who aspires to feel nothing. But nothing is farther from the truth. For the ascetic position is one of the highest fear, the gravest immobility. The severe abstinence of the ascetic becomes the ruling obsession. And it is one not of self-discipline but of self-abnegation. The dichotomy between the spiritual and the political is also false, resulting from an incomplete attention to our erotic knowledge. For the bridge which connects them is formed by the erotic—the sensual—those physical, emotional, and psychic expressions of what is deepest and strongest and richest within each of us, being shared: the passions of love, in its deepest meanings.28 Beyond the superficial, the considered phrase, “It feels right to me,” acknowledges the strength of the erotic into a true knowledge, for what that means is the first and most powerful guiding light toward any understanding. And understanding is a handmaiden which can only wait upon, or clarify, that knowledge, deeply born. The erotic is the nurturer or nursemaid of all our deepest knowledge.