Înscrie-mă pană
din aripile tale
Mă arzi din cenuşă
în cenuşă şi totuşi
Deci zbor
Deci exist
Scrum odihnit
pe aripile tale

10 răspunsuri to “Incensământ”

  1. A.Dama Says:

    E… bacoviană? Phoenixiană?

    Se zice Amin la sfârșit?

    • Agnusstick Says:

      Nuniiiica! Se plânge în tăcere, ca la crematoriu când se terminase fumul şi nu ştiai ce să faci cu urna, dar ţi-ai dat seama şi te bucuri.

      • A.Dama Says:

        O să păstrez niște jăratec. Pentru incendiile viitoare.
        Sau pentru calul nărăvaș din poveștile neinventate.
        Mă retrag să plâng.

    • Agnusstick Says:

      „El Maleh Rahamim includes the phrase „on the wings of the Divine Presence,” rather than the more common „under the wings of the Divine Presence.”

      The latter phrase implies heavenly protection from danger by using the analogy of a bird spreading its protective wings over its young. The analogy is reversed when speaking of spiritual elevation–God’s presence is compared to a soaring eagle that puts its young on top of its wings and carries them aloft.”

    • Agnusstick Says:

      „The Shekinah (Heb. šeḵinâ), the radiance, glory or presence of God dwelling in the midst of his people, is used by Targumist and Rabbi to signify God himself, for legal Judaism dislikes ascribing form or emotion to deity. Nevertheless the God conceived in purified human terms inspired the noblest prophetic utterances, whereas the legalist God became cold, abstract, aloof. The Shekinah, nearest Jewish equivalent to the Holy Spirit, became, with other OT ideas or derivatives (Word, Wisdom, Spirit, etc.) a bridge between man’s corporeality and God’s transcendence. The term is post-biblical, but the concept saturates both Testaments. It underlies the teaching that God dwells in his sanctuary (Ex. 25:8, etc.), or among his people (Ex. 29:45f., etc.). These and cognate passages use the root verb šāḵan, ‘to dwell’, from which Shekinah is derived.
      The glory of God (kāḇôd in the Heb. Bible, doxa in lxx and NT) is another name for the Shekinah. The Heb. and Gk. words may be applied to the glory of mere human beings, such as Jacob (Gn. 31:1, av) or Solomon (Mt. 6:29), but it is clear enough when they refer to God. Thunder, lightning and cloud may be the outward concomitants of God’s glory (Ex. 19:16; 24:15ff.; Pss. 29; 97; Ezk. 1:4); or it may be specially associated with the tent of meeting (Ex. 40:34-38) or with the Temple (Ezk. 43:2, 4); but it is manifest also in creation (Ps. 19), and possesses elements more numinous and mysterious than any of these (Ex. 33:18-23). In fact, the glory of God regularly becomes more glorious when it is deliberately divorced from Temple or mercy-seat.
      In the NT as in the OT, glory may be predicated of God (Lk. 2:9; Acts 7:55; 2 Cor. 3:18) or ascribed to him (Lk. 2:14; Rom. 11:36; Phil. 4:20; Rev. 7:12, etc.). The attribution of this glory is mentioned as a human duty, whether fulfilled (Rom. 4:20) or unfulfilled (Acts 12:23; Rev. 16:9). The glory is present in a special way in the heavenly temple (Rev. 15:8) and in the heavenly city (Rev. 21:23).
      The NT freely ascribes comparable glory to Christ as divine, before as well as after the dividing-point of Easter. The Synoptics are slightly reticent about associating this glory with the earthly Jesus, except in reference to the parousia (Mk. 8:38; 10:37; 13:26; also parallels), or in reference to Christ transfigured (Lk. 9:32). John ascribes this glory much more freely (cf. 1:14; 2:11; 11:4); nevertheless he distinguishes a fuller or final revelation as subsequent to the earthly ministry (7:39; 12:16, etc.). This seeming fluctuation is not unnatural-the view of the earthly Jesus and the heavenly Christ would sometimes become foreshortened after the Passion. The cognate verb doxazō frequently replaces the noun (Jn. 12; 17, etc.). The resemblance between the Heb. word and Gk. skēnē, etc., may suggest the shekinah motif in Jn. 1:14 (eskēnōsen, ‘dwelt’) and Rev. 21:3 (skēnē, ‘dwelling’).”

  2. Camix Says:

    Un vocesământ nu atât de ridicat calitativ și în fază ne-finală, dar… participativ (și foarte recent):

  3. Camix Says:

    Am și variantă ”mai” finală, poate e mai bine fără întreruperi de indicații de regie (poți șterge celălalt dacă vrei; ce rămâne valabil e participativ și foarte recent):

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