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The testimony of these people must be heeded. When a person declares on Yom Kippur that he needs to eat food, we listen to him. “Even if a hundred expert physicians say that he does not need it, we listen to him—as the scripture says ‘The heart knows its own bitterness.’ (Proverbs 14:10).” [13]
Marah - bitterness - a fountain at the sixth station of the Israelites (Ex. 15:23, 24; Num. 33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain "a certain tree" which took away its bitterness, so that the people drank of it.
The account of the ordeal of bitter water is given in the Book of Numbers: Then Yahweh spoke to Moses, saying, "Speak to the sons of Israel and say to them, 'If any man's wife goes astray and is unfaithful to him, and a man lies sexually with her, and it is hidden from the eyes of her husband, and she is undetected; but she has defiled herself, and there is no witness against her, and she has ...
This is expressed as saṃsāra, an ongoing process of death and rebirth, [note 9] but also more pointly and non-metaphysically in the process-formula of the five skandhas: Birth is duḥkha, maturation is duḥkha, aging is duḥkha, illness is duḥkha, death is duḥkha; Sorrow, lamentation, pain, grief, and despair are duḥkha;
Psalm 38 is the 38th psalm of the Book of Psalms, entitled "A psalm of David to bring to remembrance", [1] is one of the 7 Penitential Psalms. [2] In the slightly different numbering system used in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 37.
In his introduction to process theology, C. Robert Melse argued that, although suffering does sometimes bring about good, not all suffering is valuable and that most does more harm than good. [40] Process theologian David Griffin contested "the utility of soul making". He argued that the Irenaean theodicy supposes that God inflicts pain for his ...
The phrase also occurs in the writings of Jerome (c. 347–420) [2] and Boniface (c. 675–754), [3] but was perhaps popularized by the hymn "Salve Regina", which at the end of the first stanza mentions "gementes et flentes in hac lacrimarum valle", or "mourning and weeping in this valley of tears".
Scholars who criticize the privation theory state that murder, rape, terror, pain and suffering are real life events for the victim, and cannot be denied as mere "lack of good". [184] Augustine, states Pereira, accepted suffering exists and was aware that the privation theory was not a solution to the problem of evil.