Tenderness

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 107 of 145 · 20 per page

• From Tipping the Velvet (1998)

  I thought of how she came every morning with the coffee, and every night with jugs of water for the bowls. I said, ‘Don’t think me rude, but - whenever do you spent it?’ ‘I am saving it, miss!’ she said. ‘I aim to emigrate. My friend says, in the colonies a girl with twenty pounds can set up as a landlady of a rooming-house, with girls of her own.’ ‘Is that so?’ She nodded. ‘And you’d like to run a rooming-house?’ ‘Oh yes! They will always need rooming-houses in the colonies, you see, for the people coming in.’ ‘Well, that’s true. And, how much have you saved?’ She flushed again. ‘Seven pounds, miss.’ I nodded. Then I thought and said: ‘But the colonies, Blake! Could you bear the journey? You should have to live in a boat - suppose there were storms?’ She picked up the scuttle of coal. ‘Oh, I shouldn’t mind that, miss!’ I laughed; and so did she. We had never chatted so freely before. I had grown used to calling her only ‘Blake’ as Diana did; I had grown used to her curtseys; I had grown used to having her see me as I was now: swollen-eyed and swollen-mouthed, naked in a bed with the sheet at my bosom, and the marks of Diana’s kisses at my throat. I had grown used to not looking at her, not seeing her at all. Now, as she laughed, I found myself gazing at her at last, at her pinking cheeks and at her lashes, which were dark, and thinking, Oh! — for she was really rather handsome. And, as I thought it, there came the old self-consciousness between us. She hoisted her scuttle of coal a little higher, then came to take my tray and ask me, ‘Would there be anything else?’ I answered that she might run me a bath; and she curtseyed. And when I lay soaking in the bathroom I heard the slam of the front door. It was Diana. She came to find me. She had been to the Cavendish, but only to take a letter that must be signed by another lady. ‘I didn’t like to wake you,’ she said, dipping her hand into the water. I forgot about Blake, then, and how handsome she was. I forgot about Blake, indeed, for a month or more. Diana gave dinners, and I posed and wore costumes; we made visits to the club, and to Maria’s house in Hampstead. All went on as usual.

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

  Jesus was inaugurated into his public ministry by his baptism in the fast-flowing river Jordan, which connects the Old and New Covenant. The traditional spot, a few miles from Jericho, is still visited by thousands of Christian pilgrims from all parts of the world at the Easter season, who repeat the spectacle of the multitudinous baptisms of John, when the people came "from Jerusalem and all Judaea and all the region round about the Jordan" to confess their sins and to receive his water-baptism of repentance. The ruins of Jacob’s well still mark the spot where Jesus sat down weary of travel, but not of his work of mercy and opened to the poor woman of Samaria the well of the water of life and instructed her in the true spiritual worship of God; and the surrounding landscape, Mount Gerizim, and Mount Ebal, the town of Shechem, the grain-fields whitening to the harvest, all illustrate and confirm the narrative in the fourth chapter of John; while the fossil remnant of the Samaritans at Nablous (the modern Shechem) still perpetuates the memory of the paschal sacrifice according to the Mosaic prescription, and their traditional hatred of the Jews.

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

  Pointing to Caesar’s name and image on the denarius, the coin of tribute, Jesus replied: “Give back [apodote] to Caesar what belongs to Caesar and to God what belongs to God.” 53 In a purely imperial context, Caesar’s claim was legitimate: the Greek verb was used for a rendition made when one recognized a rightful claim. 54 But as all Jews knew that God was their king and that everything belonged to him, there was in fact little to “give back” to Caesar. In Mark’s gospel, Jesus followed this incident with a warning to the retainers who helped to implement Roman rule and trampled on the poor and vulnerable: “Beware of the scribes who like to walk about in long robes, to be greeted obsequiously in the market squares, to take the front seats in the synagogues and the places of honor at banquets; these are the men who swallow the property of widows, while making a show of lengthy prayers.” 55 When God finally established his kingdom, their sentence would be severe. That Kingdom of God was at the heart of Jesus’s teaching. 56 Setting up an alternative to the violence and oppression of imperial rule could hasten the moment when God’s power would finally transform the human condition. So his followers must behave as if the kingdom had already arrived. 57 Jesus could not drive the Romans from the country, but the “kingdom” he proclaimed, based on justice and equity, was open to everybody—especially those whom the current regime had failed. You should not merely invite your friends and rich neighbors to a festivity, he told his host: “No, when you have a party, invite the poor, the crippled, the lame, and the blind.” Invitations should be issued in “the streets and alleys of the town” and “the open roads and hedgerows.” 58 “How happy are you who are destitute [ptochos],” Jesus exclaimed; “yours is the kingdom of God!” 59 The poor were the only people who could be “blessed,” because anybody who benefited in any way from the systemic violence of imperial rule was implicated in their plight. 60 “Alas for you who are rich, you are having your consolation now,” Jesus continued. “Alas for you who have your fill now; you shall go hungry.” 61 In God’s Kingdom, the first would be last and the last first. 62 The Lord’s Prayer is for people who were terrified of falling into debt and could hope only for bare subsistence, one day at a time: “Give us today our daily bread.

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

  They brought back with them splinters from the pretended holy cross, waters from the Jordan, earth from Jerusalem and Bethlehem, and other genuine and spurious relics, to which miraculous virtue was ascribed.929 Several of the most enlightened church fathers, who approved pilgrimages in themselves, felt it necessary to oppose a superstitious estimate of them, and to remind the people that religion might be practised in any place. Gregory of Nyssa shows that pilgrimages are nowhere enjoined in the Scriptures, and are especially unsuitable and dangerous for women, and draws a very unfavorable picture of the immorality prevailing at places of such resort. "Change of place," says he, "brings God no nearer. Where thou art, God will come to thee, if the dwelling of thy soul is prepared for him."930 Jerome describes with great admiration the devout pilgrimage of his friend Paula to the East, and says that he himself, in his Bethlehem, had adored the manger and birthplace of the Redeemer;931 but he also very justly declares that Britain is as near heaven as Jerusalem, and that not a journey to Jerusalem, but a holy living there, is the laudable thing.932 Next to Jerusalem, Bethlehem, and other localities of the Holy Land, Rome was a preëminent place of resort for pilgrims from the West and East, who longed to tread the threshold of the princes of the apostles (limina apostolorum). Chrysostom regretted that want of time and health prevented him from kissing the chains of Peter and Paul, which made devils tremble and angels rejoice. In Africa, Hippo became a place of pilgrimage on account of the bones of St. Stephen; in Campania, the grave of St. Felix, at Nola; in Gaul, the grave of St. Martin of Tours († 397). The last was especially renowned, and was the scene of innumerable miracles.933 Even the memory of Job drew many pilgrims to Arabia to see the ash heap, and to kiss the earth, where the man of God endured so much.934 In the Roman and Greek churches the practice of pilgrimage to holy places has maintained itself to the present day. Protestantism has divested the visiting of remarkable places, consecrated by great men or great events, of all meritoriousness and superstitious accessories, and has reduced it to a matter of commendable gratitude and devout curiosity. Within these limits even the evangelical Christian cannot view without emotion and edification the sacred spots of Palestine, the catacombs of Rome, the simple slabs over Luther and Melanchthon in the castle-church of Wittenberg, the monuments of the English martyrs in Oxford, or the rocky landing-place of the Puritanic pilgrim fathers in Massachusetts. He feels himself nearer to the spirit of the great dead; but he knows that this spirit continues not in their dust, but lives immortally with God and the saints in heaven. § 90. Public Worship of the Lord’s Day. Scripture-Reading and Preaching. J.A. Schmidt: De primitive ecclesiae lectionibus. Helmst. 1697. E. Ranke: Das kirchliche Perikopensystem aus den Ältesten Urkunden der röm.

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

  The ideas of the civilized peoples of the ancient world had traveled down the trade routes and had been avidly discussed among the Arabs. Their own local lore had it that they themselves were descended from Ishmael, Abraham’s eldest son, 6 and many believed that their high god Allah, whose name simply meant “God,” was identical with the god of the Jews and Christians. But the Arabs had no concept of an exclusive revelation or of their own special election. The Quran was to them simply the latest in the unfolding revelation of Allah to the descendants of Abraham, a “reminder” of what everybody knew already. 7 Indeed, in one remarkable passage of what would become the written Quran, Allah made it clear that he made no distinction between the revelations of any of the prophets. 8 The bedrock message of the Quran was not a new abstruse doctrine, such as had riven Byzantium, but simply a “reminder” of what constituted a just society that challenged the structural violence emerging in Mecca: that it was wrong to build a private fortune but good to share your wealth with the poor and vulnerable, who must be treated with equity and respect. The Muslims formed an ummah, a “community” that provided an alternative to the greed and systemic injustice of Meccan capitalism. Eventually the religion of Muhammad’s followers would be called islam, because it demanded that individuals “surrender” their whole being to Allah; a muslim was simply a man or woman who had made that surrender. At first, though, the new faith was called tazakka, which can be roughly translated as “refinement.” 9 Instead of hoarding their wealth and ignoring the plight of the poor, Muslims were exhorted to take responsibility for one another and feed the destitute, even when they were hungry themselves. 10 They traded the irascibility of jahiliyyah for the traditional Arab virtue of hilm —forbearance, patience, and mercy. 11 By caring for the vulnerable, freeing slaves, and performing small acts of kindness on a daily, even hourly basis, they believed that they would gradually acquire a responsible, compassionate spirit and purge themselves of selfishness.

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

  And do not put us to the test, but save us from the evil one.” 63 Jesus and his closest companions threw in their lot with the most indigent peasants; they lived rough, itinerant lives, had nowhere to lay their heads, and depended on the support of Jesus’s more affluent disciples, such as Lazarus and his sisters Martha and Mary. 64 Yet the kingdom was not a utopia that would be established at some distant date. At the very beginning of his mission, Jesus had announced: “The time has come and the Kingdom of God has already arrived.” 65 The active presence of God was evident in Jesus’s miracles of healing. Everywhere he looked, he saw people pushed to the limit, abused, crushed, and desperate: “He felt sorry for them because they were harassed [ eskulmenoi ] and dejected [ errimmenoi ], like a sheep without a shepherd.” 66 The Greek verbs have political connotations of being “beaten down” by imperial predation. 67 These people would have been suffering from the hard labor, poor sanitation, overcrowding, indebtedness, and anxiety commonly endured by the masses in agrarian society. 68 Jesus’s kingdom challenged the cruelty of Roman Judea and Herodian Galilee by approximating more closely to God’s will—“on earth as it is in heaven.” 69 Those who feared indebtedness must release others from debts; they had to “love” even their enemies, giving them practical and moral support. Instead of taking violent reprisals, like the Romans, people in God’s kingdom would live according to the Golden Rule: “To the man who slaps you on one cheek, present the other cheek too; to the man who takes your cloak from you, do not refuse your tunic. Give to everyone who asks you, and do not ask for your property back from the man who robs you. Treat others as you would like them to treat you.” 70 Jesus’s followers must live as compassionately as God himself, giving generously to all and refraining from judgment and condemnation. 71 After his crucifixion, Jesus’s disciples had visions that convinced them that he had been raised to the right hand of God and would shortly return to inaugurate the kingdom definitively. 72 Jesus had worked in rural Roman Palestine and had generally avoided the towns and cities.

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

  26 55; pl. עָפות‎ Is 31°; of birds Dt 4”, specif. of swallow (in sim.) Pr 26° (|| 72); of seraph Is 6° (cf. Po'l.) ; “ riding (רכב)‎ on cherub 2822" = 18; roll (in vision) Ze 517; arrow 91°; of swift army 18119 (under fig. of bird, sq. 032) Hb 1° (sim. of vulture); fig. of ships (like cloud, or doves) Is60%; ינְבִּיהוּ עוף‎ WIA Ib 5’ make high to fly, i.e. make their flight high, soar aloft (sim. of irresistible tandenca): b. hover (protectingly) Is 31° (birds, sim. of %; on sense 61. Dt 32”). 2. fly away, to a dis- || 772 PTS (יצ‎ ; = vanish, of locusts Na 1 (fig.); כָּנְשָר יָעוּף הַשָמָיִם‎ Pr 23°” (Qr) sim. of riches (v. Toy); of wicked Jb 20% (B13); end of life, in gen. עפ‎ v התעוף--."ספ‎ Pr 23°* Kt, do thine eyes fly (ight) upon it? הַתָעִיף)‎ Hiph. Qr dost thou cause thine eyes to fly,@tc.?) is difficult, and line perhaps not original (v. Toy). Pol. 1. fly about, to and fro; Impf. 3 ms. ְעוּפֶף‎ ot birds Gn” (P); seraphim Is 6; Pe. מָעוּפּף‎ PY Slying fiery serpent Is 14” 30°. 2. cause to fly to and fro, brandish, Inf. estr. sf. בְּעוּפְפִי‎ ‘210 Ez 32” when I brandish my sword before them. | 1110001. Jmpf. 3 ms. ABIYN AV בְּבוּרֶם‎ Hog" like a bird their glory shall fly away. Hiph. Jmpf. 2 ms. Qr, v. Qal ad fin. n-m. °°" coll. flying creatures,‏ ., עוף fowl, insects ;—’y abs. Gn 17+, cstr. + ;‏ fowl, birds, Gn 40% (KE), 78 (J), 1°”‏ .1— fowl of the‏ ע' השמים (P), 1 K 53+; esp. (38 t.)‏ sky, Gn, 21? (J), 174? (P), Hohe ro” +;‏ carrion birds 181728 21% 7 11;‏ ae‏ ְּבְלוּב NOD‏ ע' 165 THY Ts‏ 50% ץ ע' הָרִים fowl of wing Gn 1”‏ ע' 432 redundantly‏ ה (for food); for food also Ly 7° (P),‏ ”78 ץצ (P),‏ (both H), ef. Lv r1¥*° (H, clean and‏ ”20 17% (הָע' הַטָהוּר unclean); for offering Gn 8% (J;‏ Lyi" (P). 2. winged insects (clean and‏ ya yyw Ly 11% )11(‏ ההלְךּ unclean) YIIN-PY‏ ש' Dt 14, so prob. yn alone v™; “Yn‏ שי "yn‏ Ly 11% (A).‏ אשרדלו ps Ya‏ T .ג ג [עפעף]‎ 5% 7 eyelid (NH 20. ; from fluttering %) ge) du. 0801. (v. infr.) and sf. עפָעפי‎ Jb 16" ץ‎ 132%, JBYEY Pr 4” 6% ete. ;-- eyelids, usu. nearly = eyes (6 t. || Dy, as weeping, עפעפינר‎ Jeg”; closed in sleep y 132° Pr 64, ef. of צַלְמָוֶת‎ Jb 16%; looking Pr 4” ef. ינש‎ (of %, testing men); used seductively by wanton women Pr 6”; raised, in arrogance עוף (‘superciliousness’) 40"; fig. an ByEy Jb3° eyelids of dawn, break a dawn, 40? (sim.). fil. עוף]‎ | yy | vb. be dark ;—only Qal /mpf. 2 ms. mayn Jb 11” (though) ₪ be dark, but rd. prob. ִּעְפָה‎ subst., v. infr.

• From Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  Here’s the rest of his thinking on that: “The question proves at once how little we understand what real lowliness of mind is. True humility comes when, in the light of God, we have seen ourselves to be nothing, have consented to part with and cast away self, to let God be all.”14 To “cast away self.” We don’t use that phrase anymore, but it’s a good one. It means to put our own concerns and considerations aside, to put them far from us, to put them on God. Matthew 6:33 promises as we cast away our own worries, God promises to care for us. An amazing thing happens when we “cast away self,” which is that we then have space to consider others. When we’re not busy being consumed with our own selves, we notice other people in the world, people we might be able to serve. We see them with fresh perspective. We see their fragility and their need. When I woke up to the fact that I needed to apologize to that coworker, my empathy woke up too. In going to my teammate and acknowledging my misstep and saying “Will you please forgive me?” I was able to see things from her perspective. I was able to absorb how damaging and wrong my actions had been. The fiery Baptist preacher Charles Spurgeon once said, “Your own spiritual beauty may be very much measured by what you can see in other people.”15 It was only after I’d chosen to humble myself that I could see this coworker’s frustration, her angst, her pain. “Get wisdom, and whatever you get, get insight,” Proverbs 4:7 says. Humility gets both to us fast. Humility Helps Us Treat People as Jesus Would There’s a third benefit to choosing humility, which is that we can show up for those in need. You’ll recall that, in response to my apology, my colleague asked for some time to cool down. Apart from a posture of humility, who would indulge such a request? You need time to think about whether you’ll accept my apology? At her request, I remember thinking, No. I want to make this better now! But guess what? It wasn’t about me. She had every right to make that request. Humility says, “Not only do I see you, but I choose to elevate your needs above mine.” So I said—and eventually meant—“Of course, friend. Take as much time as you need. I’ll be here when you’re ready to talk.”

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

  alienated from Je 6° Ez 2378; נקעה 3“ מן‎ Ez 2318S; שנאי ב'‎ hated of soul 285° (Qr); “2 שנאה‎ wii 18 1% g. other emotions and feelings: השיב נ'‎ bring back soul La 1" (i.e. revive, cf. 6, שוב‎ 1 K 17"*), hence fig. refresh, cheer, v"° Mero” Pr 25° Ru 4"; מַחְמַל כ' ;23° ץ שובב נ'‎ your souls’ compassion Ez 2 4%; קצרה כ"‎ soul was impatient Nu 21* (E), Ju 10" 16" Ze 11°; כי‎ אאריך גנ"‎ that I should prolong my patience Jb 6%; ירעתם אתהנ" הגר‎ ye know the feeling of the stranger Ex 23° (R?). 7. נפש‎ is used occasionally for mental acts + לבב‎ (see 10); poss. also alone, owing to unconscious assimilation by late writers; but most, if not all, exx. may be otherwise explained: IND שי נפשי ידעת‎ 139% my soul knoweth well (or I know well; cf. 4 a); בלא‎ נ' לא טוב‎ nyt Pr 10? that the soul be without knowledge is not good (but RV™ desire with- out knowledge, cf. 6 a); דעה חכמה לכ‎ Pr 24" know wisdom for thy soul (or according to thy desire, cf. 6 a); אל תדמי בכ'‎ Est 4 think not in thy soul (or in thyself, cf. & b); כמו שער‎ בג'‎ Pr 237/68 he reckoneth in his soul (but RV in himself, cf. 4 מה תאמר כ" ; (ט‎ 18 20* (but AV RV 1011. ₪ emOvpet = NA; v. 6 a). 8. נפש‎ for acts of the will is dub.: יש‎ ON נפשכם‎ (NN) if it is your purpose Gn 23° (P) 2K 9” (or if it is your desire, 6 a); ‘1 בחרה‎ my soul chooseth מאנה ב' ;"ל ל‎ my soul re- fuseth Tb 6’ 77°; נ' הפצה‎ their soul delighteth in Is 66°; כ' רצתה‎ my soul delighteth in Is 42°; (all perhaps emotional, 6 b, d, g). 9. wb) = character is still more dub. : $22 לאחישרה‎ Hb 2* his soul is not right in him (but 60 ovdk eddoxet 7 uxn pou ע6‎ aire [eddoxet= רצתה‎ |, v. 6); לא מְסְמָּאָה‎ WI Ez 4'* my soul hath not (or I have not, & a) been polluted. 710. נ'‎ in D,when used with ,לבב‎ is assim. to it, and shares with it the mngs. of 7, 8, 9; and so in later writers influenced by D (unless we may think that ” is used of intellect, while | בכל לבב is used of the feelings): thus,‏ כ' Dt 4” 20%‏ דרש .6 : (לבב (see‏ ובכל נפש % 108 ידע ;30° *ב3ז 6° Dt 26% ans Dt‏ עשה Dt 30°;‏ שמע Dt 10” 11” Jos 22°; pa‏ עבר Ch 6%, 216 23%‏ 2 89 6 ד Dt a0‏ שוב אל 1K 24;‏ הלך לפני ;"34 K 23%= 2 Ch‏ 2 שמר מצות and 12011" 1S 2* x Ch 22" 28° Je 32 13°‏ Pr 2” 24". Note.—In three cases is gener-‏ ally found closer approach to supposed radical‏ נצא 661 בפש

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

  5; דל || ;88% ע' וגו‎ 126" 2 3%; MINI’ Is 00 "ד ז לוו‎ y, 11,°3¥33 ;—God does not forget hem yg 2a (Kt) כל‎ but has compassion on them Is 49”, saves 34’, delivers 35°, and bestows various favours 68" 140%, the ‘king also judges 727" ; and delivers 72". 4. hum- ble, lowly, Zc 9° (victorious king); opp. לְצִים‎ Pr 3% (Kt); opp. 0°83 16 (Kt); עינים.קקס עם עני‎ רמות‎ yy 18%=2 8 22%. Py n.m. affliction, poverty ;—’y Ex3'+; 29 Dt 16°+, WY עוני ,107% ש‎ 28 16” ) but 20. עכיי‎ ; >Qr עוני‎ ( ; sf. "DY Gn 3x24, WV 164, ae ;—1. affliction, Ib a6 ak 44s 83 1071 19° Lax? 3°; ארץ ע'‎ Gn 41 (E); יָמִי ע'‎ Th 30% Lax’; כור ע'‎ Is 48"; ע'‎ an Tb 36°; אסְירִי ע'‎ y107"; בָּנִי ע/‎ Pr 31°; ‘y ראה‎ Gn 31” (E), Ex 3 ial (J), Dt 267 2K es Ne 9° Jb 10” yo" 285 31° 119’ Lat 3', ins. also before "OY 1S 9° ₪ Th We Dr Kit Bu HPS; ‘ya ראה‎ Gn 20% (J), 1 ₪ 11 25 16” (v. supr.); שמע ע'‎ Gn 16" (J); העלה מע'‎ Ex 3%(J); עני‎ ond Dt 16°. 2. poverty, בְּעָנְיִי הכינותי זהב‎ 1 Ch 22%. 1 ] תעבית‎ [ n.£. humiliation, by fasting (cf. / Pi.Hithp.; NH’n= fasting), sf. YWHEz 9°. vb. sing (Ar. césing, chant, ss‏ ענה ו singing, chanting, etc.; Syr. wiX sing respon-‏ hymn, refrain; poss. As. enti,‏ -ב-ם 1-22[ sively,‏ resound )7( ; Egypt. anni is loan-word 00. to‏ Bondi®) ;—Qal Pf. 3 ms. 11 consec. Je 51";‏ Ex 15”;‏ ותע] Impf. 3 ms. 739° Je 25°; 3 fs.‏ "21 גוא Imv. VY‏ ;.660 18 ₪ ד fpl. APIVAL‏ 3 Ex 32***;—-sing, utter‏ ענת "Inf, estr.‏ ץ tunefully, Ex 15 (E) and Miriam sang to (5)‏ them ; of uttering shout (17%), as in vintage‏ על" :51 Je25°(subj.; 47s pers.), in attack‏ ל.6 Ex 32™8(E);‏ קול ענות M23‏ (חַלוּשָה) pers.);‏ "ך4 דש rei vel pers. laudat. Nu 21” (JE; well);‏ the women‏ 187 8 ז 708+ ;37 Ezr‏ ,)2 || 5( ;29° ”21 יעני במחלות לאר ; sang, and said‏ (cf. || v2).—Is 14”‏ ”'119 ש ace. rei laudat.‏ V. .עון‎ Pi. intens.: עברכ .על‎ Is 27° sing sweetly of it; Inf.M3v קול:‎ Ex 3 21* (E) the sound of distinct singing; cf. niay? ץ‎ n-pr.m. 11011168 :—1. Gn 36° (read‏ | עְנָה Wis Di) vit: -18.20.25.25.29 __ =I Ch y*3- tay,‏ החגי 0 ‘hn‏ (‘nephew’ of 1) Gn 36°"=1 Ch 1. ones‏ .2 A(i)va(v) (cf. n-prm. jy, Safa, Hal" ***).‏ Pw.‏ .: .+ ענוק | יצ Kt‏ ענו (Vv of fouls; Ko" 2® ep, Am jes turn‏ ענז 777 ’¥(9) abs. Ex 19° +; py aside, whence [fr. movements] ; 112 goat, cf. As. enzu; Syr. Ji, estr. six; also JuUxX; [41+ goat-herd ; Ph. Palm. ty; NH (rare (

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

  Thes be soft, so Gerber™, ep. Ar. | =) be ‘aft, genile (but ~ orig. cons.?); D1#¥®™? be wide ; ef. As. rimu, rému, Ar. ,כ‎ NH רָחֶם‎ , Aram. NOM, [sau5, all womb; 311 nom female captives; vbs. (connexion with 077 not wholly clear, cf. כ א‎ 26 5 0.16 y_ (רחמים‎ : As, rdmu, love, compassionate, Ar. = כ‎ have compassion, also 4: >) be inclined toward, affectionate to (=> acc. to Ar. authorities, v. Lane); Sab. \ Fite. dei רחמנן‎ Compassionate (= Ar. 5 2 Fel] 26 tv 5 who ep. epith. DAN‏ 5 ו כ id.; cf. NH OM Pi.; Thes cp. Eth. addhd:‏ (transp.) have compassion, but v. Prit®*S*™‏ and reff.; Aram. 097, p25, Palm. am, all Jove‏ (common); Nab. Palm. on friend).‏ Tom, גו גנ רחם‎ .7**.3* womb (f. Je 20% unless ma a noun, cf. Albr“Y *- 5 SS) ;— abs. 7 Gn 2084, om Ju5 5°, OM) Je 20" +, רחם‎ Gn 49+; str. D7 Nu = Jb 3"; sf. רִחְמָהּ‎ Gn +%ף2‎ , WN 76 207 (Gesi™*; >f. abs, 168% a): 1. anon Ju5";—1. womb, Gn 49”(J) Je 20” Jb 242°; DN 1.6. from birth = 76 20" 22" 58* Jb 3" (*20), Is 46% fig. 110"; > 0 woman, two women. ‘ oma 7015; 2 יצא‎ go forth Bee womb in birth Je 1° 20% Jb 38% cf. 10%; ON מָר'‎ Nu 12°(E); “1 פתח‎ open the womb, in order to childbirth Gn 29" 30% (JE); D7 (WEB all that first opens womb (of men and animals) Bx 13” 34°(J) Nux8*(P) Ez 20"; פטר ר'‎ mus" (P), פטר כל ר' ;8% טא פסרת בל ר'‎ Ex 13°(P); on the other hand, bavin ’\ Ho 9™ miscarrying womb; ‘1 עִצֶר‎ Pr 30" restraint (i.e. barrenness) of womb (so y107* Perles Anal.) ~ עָצַר בָּעָד רי‎ (of God) Gn 20% (E); 720 (393) 18 %*ז‎ preventing childbirth. 2. womb-man, woman-slave : םִיַתְמַחִר‎ OM] Ju 5" Tom n.m.’>** abs. pl. intens. com- passion (ace. to many denom. from O17}, “orig. brotherhood, brotherly feeling, of ads ee from same womb, v. N67™¢71 0). 151 Getv. 52) We GEN 183.475 Gerher™, or motherly feeling Ki" *);—abs. 9 Gn 43*+ ; str. "22 על‎ 12"; sf. רחמיו‎ La 3” (Baer Gi; vand. 1. 6 Kt (החמו‎ 28 24" Qr (>Kt wm), ete.;—1. compassion: 933 12 6 4. | 26 170" y 102"; רחום usu. of God Is 637* ¥-77" 79° 1197 Ze 1 Dn 9°‏ 2S 244=1 Ch 21% Ne 9?*‏ רבים .6 ;”9 Ne‏ 1034 "40 ץ חפד || ;547 Is‏ גדולים y119™ Dn g®;‏ Ho 27 Je 16°; חסדים‎ y 25%; Pom ץ כרב‎ + 69"; ₪ by rei היפ ד‎ in} Dt 13° Je ee לא בלו ר'‎ haa 2. of man, Am 177 עס‎ % נהן Gn 43" (R);‏ 12 לפ' ר' Ze 79; "BD‏ עשה ר' - פ' לרי‎ 1K 8"Ner™ Dn ° y 106%, ef. 2 Ch

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

  grandinatus, grélé, PS), mpl. of sheep & goats B35 OPI עקדים‎ Gn 31°; horses 20 % tran 1.n.pr.loc. 13 Gn 16" near Kadesh. 2. n.pr.m. 722 an Ephraimite 1 Ch 7. rie ברה‎ vb. eat (As. bard & deriv. Zim (פלב‎ 091 Pf. 2812"; 1 אֶבְרָה‎ 28 13°” eat bread (022-72 ז‎ ₪ 17° scribal error for בחרן‎ א ד לכם‎ 18* Dr8™), Pi, Inf. ninad La 4? for devouring. Hiph. Impf.'\ 28 28 13°; Inf. לְהַבָרוּת‎ 28 3° cause to eat bread. TOA nf. food 2 8 13°; Ez 34% v. N72. T [naa] n.f. food; בְּבָרוּתִי‎ y, 69” zm (or as) my food. Tap ek (cf. As. bari, bind, whence biritu, fetter Zim ®?*®, & treaty, covenant D1*"). MA ,,, 2.6. covenant (|| Aram. D°P, d.a- 6nKn; constitutio)— ב‎ Gn 9%+ 199 6; 8 בָּרִיתִי‎ Gn6¥+ 56%.; FINA Dt 33°; JF ש‎ 44% + 11%. N33 1 28%; בְרִיתֶךָ‎ ₪ 169; ina Ex 2*+ 18 t.;—-pact, compact, covenant. I. between men. 1. treaty, alliance, league: Abraham and Amorites Gn 14%; Edom and its allies Ob’; with Philistines Gn 217% (E) 26%)1(; and Laban Gn 31“(J); Joshua and Gibeonites Jos 967-66 (J); Israel and Canaanites Ex 23” 34°(JE) Dt 7? Ju 2°; Ammonites and Jabesh ד‎ S11'; Solomon and Hiram ד‎ K 5%; Ahab and Benhadad 1 K 20“; Syria and Israel 1 ₪ ד‎ = = 2 Ch 16%; Nebuchadnezzar and Zede- kiah 52 ;**"ץ ד‎ nations against Israel y 83°; nations with EgyptEz 30°; Ephraimand Assyria Ho 12"; Judah and Israel Ez 16"; Judah and TyreAm ;"ד‎ Assyria and Judah Is 33°; נגיד ברית‎ a prince in league (with him) Dn 11” (so He Ew; Hi Meinh Bey ref. to h. p. Onias 111, ₪ translate prince of cov't, cf. AV RV); fig., with death 18 28'*8; with stones of the field Jb 5%. 2. constitution, ordinance, between monarch and subjects: David and Abner 2 ₪ 3%%7!; David and the elders of Israel 2 S 5*=1Chi1°; Zede- kiah and his people Je 3475; hostile prince and Israelites Dn 9”. 3. agreement, pledge: 136 ריית

• From The Four Vision Quests of Jesus (2015)

  He had to feel what homosexual people feel when they are rejected; what people of color feel when they are demeaned; what people with physical challenges feel when they are ignored; what any human being who has ever been abused feels like to the core of their being. The death of Jesus, therefore, was not required by God to stave off divine retribution against a fatally flawed humanity that deserves eternal punishment, but an act of self-sacrifice and love so profound that it brought enough Good Medicine in the world to heal the broken hoop of the nation for every person on earth.11 The fourth vision quest restored the most essential aspect of creation: kinship. Racism destroys kinship. Sexism destroys kinship. Classism destroys kinship. Homophobia destroys kinship. When human beings exile other human beings from the circle of life, they are breaking the hoop of the human nation, tearing apart what God has created. The sin of humanity is not a lifetime stain inherited from mythic ancestors who disobeyed a rule, but a daily choice made by all of us in the here and now, in living relationships that embody our kinship. In the beginning of the seventeenth century, European Christians had a choice. They could have acknowledged kinship. They could have resisted the temptation of racism that pretended that one kind of human being is better than another. They could have worked with Native nations to establish a new community, one that would have shared resources and helped each to grow. Perhaps part of this exchange could have offered European women a more respected place in their own society. The liberation of the human spirit among American women could have occurred centuries ago. The fact that these choices were not made illustrates why the sacrifice of the Native Messiah is so profound. The message of his vision quest, the reason he chose his good day to die, and the point of his becoming a Two-Spirit embodiment of all people is so we might see more clearly the choice before us. He came and died not for our sins, but for our sight. He came that we might have his vision. Native American women are still standing beside the cross of history. They are still bravely facing the suffering of humanity. They are living witnesses to the death caused by exile, rejection and abuse. By their presence they are calling racism, sexism, classism, colonialism, and homophobia into account. They are insisting that no one can be left out of the family of human beings. Their spirit is the spirit of life. They are the life bearers of the People. Jesus, as the Native Messiah, the Christ, is their sacred sister. Christ is who they are. Christ, the Two-Spirit Messiah, who is neither male nor female but both in one person, is the living vision of equality before God that is the birthright of every human being.

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

  She was so preoccupied with his problems that she felt it excused her own neglect. She thought this was just what good friends did. Thankfully we were able to reroute. Leaning into her own empowerment, Jessie became more aware of what she could and couldn’t do for Tony. She could assist him with legal resources, and she did so. She could be there for him as a friend to answer the phone when the timing worked out. But wait for hours on end for a phone to ring that rarely did? Or miss out on sleep on the off chance he would call her? Or add to the large amount in student loans that she already had to help pay off his bail? No longer. After talking in therapy about the dialectic, and holding that she could both be a caring friend and protect her own well-being, Jessie explained to Tony what she could and couldn’t do. This wasn’t personal. She let him know that her own health was suffering, and she had to make time for herself if she was going to continue with her program. Thankfully, Tony understood. In fact, he was exceedingly supportive of Jessie and told her that he wanted nothing but the best for her. But if he’d guilted her for not bailing him out or being there every waking (and unwaking) minute? As I shared with Jessie—this would’ve been helpful data to make note of. This is not what a fair friendship would look like. If you have your own friend or loved one who guilts or shames you for protecting your own well-being, you may very well have a shark swimming in your waters. You shouldn’t be punished for making time for your self-care. If you’ve been there for them through the ups and downs and then they blame you the second you put a boundary up, no can do. That’s often the makings of an unsustainable relationship. You’re not a personal assistant for someone, waiting at their beck and call the second they need you. Not even therapists operate like that. People need to respect your limits and it starts by you respecting your own. WHEN IT’S TIME FOR SOMEONE TO SWIM ON THEIR OWN Once you’ve leaned into empowerment and you’ve done what you can, then the acceptance piece emerges. I’d argue this is the hardest part. It’s challenging enough to accept our own struggles; it’s even harder to accept when someone continues to choose a difficult path.

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

  I will never claim to know the experience of anxiety that is all too real for those living with marginalized identities and/or residing in sometimes unsafe communities. I have heard many precious client stories that reveal how harrowing and heartbreaking it is to walk into a bathroom and not know whether someone will be there waiting to hurt you. To stay behind on a school trip because your citizenship status does not let you travel outside of the country (and, worse yet, to never get to return to your homeland for fear that you will not get to come back to your present country of residence). To feel like you have to hide your identity at Thanksgiving dinner because your family will make fun of you for loving who you love. While I hold tremendous empathy and a sense of humble openness to continue to learn, I will never truly know what these experiences are like. I do know, though, that it breaks my heart if you are reading this and you know this anxiety all too well because you have lived or are continuing to live through these pains. It never should have been this way. I ache knowing that you ache. Anxiety looks different for each of us, depending on the storied life that each of us has led. We all have different paths that have brought us here to this page. Even as you read this, you may find that you’ve been comparing your anxieties to those of others. Perhaps you have been guilting yourself for feeling anxious when others “have it so much worse.” You minimize your pain, feeling that it pales in light of what someone else has gone through. Or maybe you have been validating your own experience while belittling another’s, saying, “It’s not that bad.” Perhaps you scoff, saying, “Some people are such babies.” Yet I will say this: Pain is pain. Anxiety is anxiety. No matter the symptom—the physical sensations, the ruminative distress, feeling like a victim in your own body—anxiety is universally and undeniably uncomfortable. It can bring us all to our knees, no matter what set it off. It can have a grip on us that is unshakable. When this happens, our acknowledgment of that pain is sometimes our best course of action. Shaming ourselves that we “shouldn’t” feel anxiety often only amplifies distress. And while these circumstances are often beyond our control, we get to choose how we show up in the aftermath. Whether a situation is self-created or the result of life unexpectedly handing us a juicy peach through the thorns, we get to decide how we respond to our challenges and choose whether to take a bite or not. Anxiety is the purgatory in between that tells you you’re just not ready, though. It tells you that you’ll make a fool of yourself. It says that it won’t be worth it. It whispers in your ear that people will judge you.

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

  At last he married a member of his congregation, Idelette de Bure, the widow of Jean Stordeur (or Storder) of Liège,589 a prominent Anabaptist whom he had converted to the orthodox faith,590 and who had died of the pestilence in the previous February. She was probably the daughter of Lambert de Bure who, with six of his fellow-citizens, had been deprived of his property and banished forever, after having been legally convicted of heresy in 1533.591 She was the mother of several children, poor, and in feeble health. She lived in retirement, devoted to the education of her children, and enjoyed the esteem of her friends for her good qualities of head and heart. Calvin visited her frequently as pastor, and was attracted by her quiet, modest, gentle character. He found in her what he desired—firm faith, devoted love, and domestic helpfulness. He calls her "the excellent companion of my life," "the ever-faithful assistant of my ministry," and a "rare woman."592 Beza speaks of her as "a grave and honorable lady."593 Calvin lived in happy wedlock, but only for nine years. His wife was taken from him at Geneva, after a protracted illness, early in April, 1549. He felt the loss very deeply, and found comfort only in his work. He turned from the coffin to his study table, and resumed the duties of his office with quiet resignation and conscientious fidelity as if nothing had happened. He remained a widower the remaining fifteen years of his life. "My wife, a woman of rare qualities," he wrote, "died a year and a half ago, and I have now willingly chosen to lead a solitary life." We know much less of Calvin’s domestic life than of Luther’s. He was always reticent concerning himself and his private affairs, while Luther was very frank and demonstrative. In selecting their wives neither of the Reformers had any regard to the charms of beauty and wealth which attract most lovers, nor even to intellectual endowment; they looked only to moral worth and domestic virtue. Luther married at the age of forty-one, Calvin at the age of thirty-one. Luther married a Catholic ex-nun, after having vainly recommended her to his friend Amsdorf, whom she proudly refused, looking to higher distinction. He married her under a sudden impulse, to the consternation of his friends, in the midst of the disturbances of the Peasants’ War, that he might please his father, tease the pope, and vex the devil. Calvin married, like Zwingli, a Protestant widow with several children; he married from esteem rather than affection, after due reflection and the solicitation of friends.

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

  When Chrysostom came to Constantinople, he became her pastor, and guided her lavish benefaction by wise counsel. She continued faithful to him in his misfortune; survived him by several years, and died in 420, lamented by all the poor and needy in the city and in the country around.

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

  Imv. חבש‎ Jb 40%; MAIN Ez 247; 3920 1K 13%"; Inf. estr. חבש‎ Is 30° 61); mvianp Ez 307! (del. Co, ef. G). Pt. act. חבש‎ Is37; pass. VAIN Jon 2°; חְבוּשִים‎ Juro”; DWIN 2816! Ez 1. bind, bind on: a. headgear, c. ace. rei, 2 pers. Ex 29° Ly 8" (both P); 6. על‎ pers. Ez 24% (P); pass. of seaweeds clinging about head סוּף חבש‎ לאשי‎ Jon 2°; 0. sf. pers. et Drei JY208) Ez16" and I bound (or wound) about thee (i.e. thy head, Sm VB) שש‎ (in metaph. of ’*’s care for Jerus.; || DDS, 7292) ; fig. of punishment for wicked חבש בטמון‎ DN3B Jb 40" bind their faces in darkness (||12Y3 D320) vy. Di. b. pass. prob. twined, twisted in DTN) DWAN DIN Ez 27%, cords twisted and strong, v.Sm Da. Esp. 6. of equipping a beast for riding; ass, in acc. Gun 22° Nu 22” (both E), 2 8 175 & 197 (where however rd. ‘WIN לו‎ so © SV Th We Dr), U nan K 2% 13195252727 (y" no dir. obj. expressed)‏ ד 2K 4™; pass., also of asses, Jurg”’ 2816. |‏ fig.= restrain, control (Germ. bandigen), abs.‏ Jb 34". 2. bind up, viz. a wound, usually‏ in fig., of comforting the distressed, ete.; c.‏ sf. pers. Ho 6! (|| S32, opp. 7373); sq. 5 pers.‏ Is 611; 61. Ez 34° (sq. myawad‏ לחבש abaya)‏ P10, NB), yo (sq. ad.; | Pan); Sq. acc. rel pia‏ || Is 30% (|| ND); ©. ace. of‏ חבש / אֶתשָבָר עמו Pharaoh’s broken arm Ez30” (sivera L., v.supr.;‏ cf. Pu.); abs. Jb 57%; also Is 37 of repairing for-‏ Pi.‏ ; רְפָא= רְפָה || ;28377 tunes of people (opp.‏ Jb 28"; Pt.‏ כַבָּכִי נהרות wan bind, restrain‏ ו Pu. Pf be‏ ךז ץ VAND bind wp OMI?‏ Ez 307 (metaph.) Pharaoh's‏ חִבְּשָה bound wp‏ broken arm; 2M Is 1° (wounds of land of‏ Judah).‏ mabe | (V of foll.; ef. Ane TS be obscure, rv. be lowly, 0 ie Ge low ground). 1 הבְתים‎ a.[m.]pl. (NH id.) —some kind of flat cakes, or bread-wafers, only מַעשָה הח"‎ 1 )% 1 מחבת‎ n.f. flat plate, pan, or griddle for baking, only P and late; abs. 9 Ly 2°+2t.; מחבת‎ Ly 7°; estr. NIM) Ez 4°;—1. used in pre- paring the (baken) mincha, preceded by עַל-‎ Ly 2° 6* 7° (all P), ef. 1 01 23% 2. oma’? Ez 4° a plate of iron, signifying an iron wall, in prediction of siege of city. AMT, Nar v. sub aan. of foll.; mng. dub.; poss. cf. Ar.‏ /) הג that which‏ כ prevent, intervene, hide,‏ 2 \ veils, conceals, hides ; Syr. | shrine; hence‏ locusts as concealing the sky 2).‏ n,m.*? locust, grasshopper (N H‏ חגב.נ+ ef. X), prob. a non-flying species, v. Kn in‏ 20.2 Dit”; 33M} allowed as food Ly 11” (P;‏ AAW, Dydd, din), DMD Nu 13° (JE; sim.‏ || sas nt of Yah-‏ ב of 2 So As‏

• From The Great Transformation (2006)

  A few months after Pericles’ death, Sophocles presented Oedipus the Tyrant at the City Dionysia. The play opened in Thebes, which had been stricken by plague because the murder of King Laius, Oedipus’s father, had not been avenged. Oedipus launched an inquiry and, of course, discovered that not only was he himself the unwitting slayer of his father but, without realizing who she was, he had married his own mother. The Sophists had claimed that man was free and independent, and could take control of his own life. But was an individual entirely responsible for his actions, as the law of Athens claimed? Even when a person carefully considered a plan, did not the full meaning and origin of his deeds elude him? Did they not remain opaque? All his life, Oedipus had tried to act rightly and had constantly taken the best advice available. Through no fault of his own, he had become a monstrous figure, the polluter of his city, hopelessly defiled by actions whose significance he had failed to grasp at the time. He was guilty and innocent, agent and victim. Oedipus had a reputation for wisdom. He had once saved Thebes by guessing the riddle of the Sphinx. It has been suggested that his name may have derived from oida: “I know.” But it turned out that he was the opposite of what he had believed himself to be. He had been lethally ignorant. The truth was insupportable, and—in a horrifying gesture that Sophocles added to the original story—when he learned what he had done, he gouged out his eyes.31 Despite his famed vision (oidos), he had in fact been blind to the truth. His self-mutilation took Oedipus to the limits of knowledge, beyond speech and perception—almost in a parody of mystical insight. He began the play as a king revered by his subjects as divine; he ended as a contaminated criminal, who had brought the miasma of death and sickness to his city. But his journey was not over. Oedipus’s blindness brought him a wholly new emotional vulnerability.32 His speech now larded with wordless exclamations (“Ion . . . ion! Aiai . . . aiai!”), Oedipus learned pathos. When he reached out to Ismene and Antigone, his distraught daughters, Oedipus forgot himself in sympathy for their plight. The chorus too was filled with terror, their dread so great that at first they could not look the mutilated man in the face. But gradually this spectacle of unspeakable suffering taught them compassion, their fear dissolving as they struggled to understand the depth of Oedipus’s pain. They begin to speak tenderly to him, calling him “my friend” and “dear one.”33 As usual in the tragic genre, their sympathy issued a directive to the audience, instructing them to feel compassion for a man who was guilty of crimes that would normally fill them with disgust. The audience too would experience transcendence, as they left their former assumptions behind in the ekstasis of empathy.

• From Tipping the Velvet (1998)

  I went to her, and - with terrible boldness, for the last baby I had held had been my cousin’s child, four years before: and he had screamed in my face - I said, ‘Give him to me, babies love me.’ She handed him over and, through some extraordinary miracle - perhaps I was holding him so inexpertly, the grip quite stunned him - he fell against my shoulder, and sighed, and grew calm.I might have thought, if I had had more experience in the matter, that the sight of her foster-son content and still in another girl’s arms would be the last thing to convince a mother to allow that girl to stay in her own house; and yet, when I looked at Florence again I saw that her eyes were upon me, and her expression - as it had been once, last night - was strange and almost sad, but also desperately tender. One curl had worked its way out of her knot of hair, and hung, rather limply, over her brow. When she raised a hand to brush it from her eye, it seemed to me that the finger came away a little damp at the tip.I thought: Blimey, I was wasted in male impersonation, I should have been in melodrama. I bit my lip, and gave a gulp. ‘Good-bye, Cyril,’ I said, in a voice that shook a little. ‘I must put on my damp bonnet now, and head off into the darkening night, and find some bench to sleep on...’But this, after all, proved too much. Florence sniffed, and her face grew stern again.‘All right,’ she said. ‘You may stay - for a week. And if the week works out, we shall try it for a month: you may have a share of the family salary, I suppose, for the sake of watching Cyril and keeping house. But if it does not work, then you must promise me, Miss Astley, that you will go.’I promised it. Then I hitched the baby a little higher at my shoulder, and Florence turned away. I didn’t look to see what her expression was, now. I only smiled; and then I put my lips to Cyril’s head - he smelt rather sour - and kissed him.How thankful I was then, that I had lied about Diana! What did it matter, that I was not all that I pretended?