Hayez And His Works During The Romanticism - Free Essay Example

Sample details Pages: 3 Words: 974 Downloads: 10 Date added: 2019/06/24 Category Art Essay Level High school Tags: Romanticism Essay Did you like this example? In Europe, and specifically Italy, Love was expressed through a series of literary works and paintings. In paints, the use of color, texture and environment and culture brings out the concept presentation of love and time as desired by the artist. Hayez was very talented and often used socio-cultural impacts to explain the love component of the society. Don’t waste time! Our writers will create an original "Hayez And His Works During The Romanticism" essay for you Create order The emotional scenic demonstration of love through pictorial paints were bound to be interpreted differently, since everyone perceives a picture differently. However, the themes that Hayez stressed on were very much outstanding and logically equivocal. To date his paints are treasured in national museums in Italy, Germany and France (The National Gallery, London). One of his major works, the Melancholy was very emotional and showed a concrete imaginative ability of expressing in love in a freer dimensional state. That means that love was sometimes an uncontrollable part of the person in true love (Didier Samedi, 142-154). He was a renowned artist whose works often focused on the free will of action. It is however very imperative to understand that he pushed for change that would come from within an individual, which would help in transforming the mindsets of the various communities to uphold ethics and free will (Elisa). Hayez works were very important in expressing individualism among the people and he often stressed on the emotional attachment on his paintings. As an elite painter, Hayez made sure his work was relevant to the socio political and historical aspects of Italy. The Socio-cultural development in Italy were greatly impacted by the Romanticism movement (Elisa). In Italy, music and love paintings were very common and were expressed in a more emotional way (Rampazzi et al). The common medium of presenting love was basically through painting and literary works which included poetry and novelists writing. Hayez falls in the former category, and exploited every single opportunity of expressing beauty, love and emotion as complete bundle that was necessary for the growth of and nurturing of personal serenity of whoever was the targeted audience. Hayez often presented his symbolic romance in painting while focusing on the melodramatic characteristics of the romanticism (Didier Samedi, 142-154). In Italy, the movement was relatively slow and was therefore superseded by the neoclassicism. The refined paintings and the title that they were given often portrayed very definitive and symbolic figure of beauty and environment. The landscape features in Hayezrs painting as always gave well documented and reliable stature. Talking about Love, ?The Kiss was a very phenomenal work. The paint expresses an undying love, expressed outside in a hall way at a corner that leads to some kind of staircase (Elisa). This work made Hayez vary famous and was highly rated by the contemporaries during his time. The two people kissing were most likely young and required to show each other The two lovebirds were showing very stunning warm and emotional hug, most likely a loving hug. The paint was so romantic that anyone who came across it could not have a different interpretation (Elisa). At the time of the creation of the paint, love and individualism was a key aspect of themes that Hayez was desperately seeking to express. It is however worthy understanding that this was his most valued romantic paints of all times, and earned him respect in the larger Italy nation as a whole. Love was a very discrete and more complex phenomenon during the Romanticism (Elisa). In his description of free will and implementation of the much sought after love in a rapidly dynamic society, some Hayez work were relatively displaying nudity and romance in a combined model presentation. One such paint is the ?Susanna at her Bath. With a highly valued texture of the paint that presents a more solid picture of a well described aspect of life in a free will society. The paint is analytically said to have emanated from French culture of showcasing nudity in artwork. The free will to express oneself, especially the as a figure of appreciating beauty is boldly expressed in the paint of ?Susanna at her Bath. The artwork is derived from the biblical Susanna from the book of Daniel (Chapter 13), a story of two men who approached and Susanna and lust after her after seeing her nude in her bath. This paint is phenomenally tied to the important aspect of fidelity and true love in society. The nudity depiction shows that if brain is exposed to nude figures, our emotional thoughts and sexuality are visually impacted. Conclusively, romanticism movement was closely tied to love and free will, and that is what Hayez exploited most: the communal aspects and the kind of cultural perspectives that viewed the authority as more of oppressive than beneficial. The movement began in Europe and later on spread to most parts of South and North America (Rampazzi et al). In American Literature for instance, the movement was used to depict the socio-political impacts of the governing systems. Since the movement was using arts as a medium for presenting the occasions that the people were exposed to, it was bound to last long. In Europe, Romanticism was mainly a way of expressing how the society felt about the freedom that love brought upon different communities. Through painting as an information mechanism, there was a possible way of emancipating the masses about their responsibilities to exercise true love and stop oppression. The love for humanity and was displayed in work through the deep consideration of emotions and individualism. In describing the nature and attitudes of the expected behavioral concepts we realize that Hayez work was pegged to culture and society so much that he became part of the paints literacy (Elisa). Expressing free will and the aspect of love in the days when tyranny and oppression was the theme of life was somewhat an enl ightenment that Hayez exploited informationally.

The Maquiladora Socio Economic And Environmental Impact On...

Terry Gutierrez Poli 146A Analytical Paper December 9, 2014 The Maquiladora Socio-economic and Environmental Impact on the U.S.-Mexico Border During the late twentieth century, nations throughout the Western Hemisphere found themselves exhausted economically due to a combination of recessions which occurred from the late sixties to the early nineteen eighties-caused most in part due to energy crises and government regulations to combat inflation (due to counteract Cold War spending). Combined with growing economic interdependence, due to the need for foreign resources needed for the sustainable growth and expansion of consumer-based manufacturing markets in the developed world-beginning post World War Two, the United States and impactful developing states sought to create regional zones of economic integration that could provide solutions to internal economic concerns of employment, growth, and governmental sustainability, as well as provide a platform for prosperity in regards to capitalism, inter-market sustainability, and geo-economic authority within the region. In order to do this, beginning in the late nineteen seven ties, pro-capitalistic states, such as Chile, Mexico, and most recognizably the United States- , and different economic institutions-such as the World Bank and the IMF- pushed for a new wave of liberalism, emphasizing revamped laissez-faire policies. This resurgence of classical economic liberal ideology, which is known as neoliberalism, emphasized growthShow MoreRelatedNorth American Free Trade Agreement (NAFTA)1764 Words   |  8 Pagesthemselves. The duties on U.S goods exported to Mexico were slashed by fifty percent, and other restrictions were to be detached from a lot of categories, such as motor vehicles, computers, automotive parts, and agricultural goods. NAFTA was also put into action so to safeguard the intellectual property rights of the companies, such as patents, copyrights, and trademarks. Other supporting agreements were also inked in later years, which allowed for worker and environmental protection. Although a lotRead MoreEcological Concern in International Busin ess6824 Words   |  28 Pagesnew market for their products and services. The environmental standards and norms play a significant role in determining the competitiveness of products and goods on the international market. Environmental responsibility is a vital component of a business strategy as it not only helps the environment, but it wins the trust of communities and gains the respect of the governments of the countries in which the business operates. All businesses impact on the environment: they emit pollution, they produceRead MoreEu, Nafta, Asean12786 Words   |  52 Pagesconsidered as a single entity. | This box:   * view   * talk   * edit | The  European Union  (EU) (English  pronunciation:  i/ËÅ'jÊŠÉ™rəˈpiË Ã‰â„¢n  Ã‹Ë†juË njÉ™n/[10]) is an  economic  and political union of 27  member states  which are located  primarily  in  Europe.[11]  The EU traces its origins from the  European Coal and Steel Community  (ECSC) and the  European Economic Community  (EEC), formed by  six countries  in 1951 and 1958 respectively. In the intervening years the EU has grown in size by  the accession of new member states  andRead MoreInfluence of Culture on Strategic Human Resource6353 Words   |  26 Pagescultures have generally adopted on the one hand the assumption that organizations develop a culture of their own that is distinct from the national and industry contexts in which the organization is embedded, thus ignoring the potential impact of external environmental factors on organizational culture. On the other hand, some researchers and scholars have questioned the validity and reliability of national culture-SHRM practices research. The current paper explores the employee cultural values inRead MoreOne Significant Change That Has Occurred in the World Between 1900 and 2005. Explain the Impact This Change Has Made on Our Lives and Why It Is an Important Change.163893 Words   |  656 PagesInternational Systems of Law in the Twentieth Century †¢ Jean H. Quataert 116 5 The Impact of the Two World Wars in a Century of Violence †¢ John H. Morrow Jr. 161 6 Locating the United States in Twentieth-Century World History †¢ Carl J. Guarneri 213 7 The Technopolitics of Cold War: Toward a Transregional Perspective †¢ Gabrielle Hecht and Paul N. Edwards 271 8 A Century of Environmental Transitions †¢ Richard P. Tucker 315 About the Contributors †¢ 343 _

Ethical Reaction Accounting To the Dilemma †Myassignmenthelp.Com

Question: Discuss About the Ethical Reaction Accounting To the Dilemma? Answer: Introduction: The process of simulation of the human intelligence as performed especially by the computers is referred to as the AI or Artificial Intelligence. The self-driving cars, autonomous in nature, outfitted with AI, have been conducting in-depth learning just like human brains (Deng, 2015). It has been felt that the implementation of such cars in real life could give birth to risks. However, there lie various expectations from such advanced technology. For the purpose of the given case study, ethical dilemmas, responses and values confronting AI are assessed. Ethical dilemma confronting AI: As the laws are unable to guide, returning to the moral compass is observed. Some of the ethical dilemmas identified are regarding: The Trolley Problem: Autonomous cars might face some no-win situations. Operating programs of them is expected to choose the lesser evil. However, it is an unreasonable faith to presume that the programming would sort the problems without any deliberate discussion on ethics. Human beings never think much regarding the difficult and uncomfortable choices to save others lives, but programmers have to do detailed analysis on that. Ethics regarding number of life of people in danger is incomplete and nave (Conitzer et al., 2017). Conflicting values, duties and rights come into play here. The road ahead: The responsibilities of the automated cars must vary. Some of the AI cars could be obligated in dangerous situations to sacrifice themselves with their occupants. Others might not do such. For common sense in risk, the insurance is the ultimate line of defense. There is an argument that insurance industries would go belly-up as the risk of insurance against gets minimized (Bonnefon, Shariff Rahwan, 2016). The susceptibility of the cars to hacking is a concern. The way it would behave under hijack or breaking in is likely to be seen. Ethical response to the dilemma according to the consequences alone: For obvious reasons there have been no-win scenarios. This has been really bad for both the AI consultant and customers of the cars. As any human driver makes any fatal snap-decision during emergency, it would be just a tragic accident. The driver would be hard-pressed to be blamed upon. However, if any AI driver performs the same mistake it stays no longer any unfortunate reflex. It is like a premeditated homicide. The AI consultant must suggest the cars to be programmed such that its behavior is purposely trained or scripted. Hence there lies imposition for the legal liability (Burton et al., 2017). There are ethical responses as any automaker thinks that it would be better to choose one persons life than more than one. It could be said that there has been decision to be assumed right. However, if decided systematically the protection to the driver is ber alles be faulted. This is especially in such cases where the decision of design has been made by consulting the AI consultants in secret unilaterally. Ethical response to those dilemma according the principles and duties of AI consultant: The first problem about the ethical response according to any consistent principle applications is that the futures of the AI-cars are unpredictable. However, the AI consultants have various tasks required to perform. One part of the issue is the lack of imagination of the AI consultants. The responsibilities of the AI consultants have been in the horseless carriage level of the technology. They have been aware of describing the technology as they are not rather than fighting over what they have been truly (Casey, 2017). The AI-cars has not been replacing the human drivers just like the human drivers when fist came into being did not replace the horses. The decision of the AI consultants would impact the automating transportation. This would the change our society in radical approaches. Only ethics could help guiding it. Ethical response to the dilemma according response of caring persons: The assistive technologies for the disabled and the aging populations have been pioneered by various researches. However there have been risks regarding the dependency of the assistance of artificial intelligence companions for the caring persons. Regarding the autonomous cars, the researches should ask cogent queries about the usage of its creations. The ethics at the interface of the robot-human is required to be addressed. Ethical does about human beings and for the machines are needed to be analyzed. It has been a serious subject of concern for various growing nations. There should be legislations targeting the issues of AI cars. There should be professional ethical codes for the designers of robots and the engineers like other disciplines (Malle et al., 2015). As per as caring of persons are concerned issues must be factorized regarding deployment, building and designing of robots. The ACS Code of Professional Conduct: An important professional characteristic is been required for the members to follow the ethical codes. The code of ACS, has been established as professional conducting code as a part of the regulations in the society. These could be applied to any member of the ACS. Working in the area of ICT or Information and communication technology, has determined six fundamental ethical values. Along with these necessities for the professional conducts are included. The society has been demanding the members to follow the values and acts with integrity and responsibilities. The code has been intended as a collection of rule for the acceptable models to be practiced in the ICT industry. It has been backed up by the advisory materials for particular fields like artificial intelligence (Bostrom Yudkowsky, 2014). The artificially intelligent cars have been now able to tackle various everyday tasks. The technologies have been continuing to evolve. With the tackling of different jobs it has been overthrowing the employers working on those specific tasks. However, various organizations have been embracing such tasks saving energies. The human beings have been lying over the edge of the inflation point. The self driving cars have been come out on todays roads, the harbingers of the driverless world. The world of the self-driving cars has been appealing for certain reasons as discussed in a session of ACS strategy. The time wasted over traffic could be put for better usages (Bringsjord Sen, 2016). Despite these, the world wide usage of the autonomous cars indicates that professional drivers would be thrown out of their professions. There would be millions of truck drivers that have been standing to lose their work as the self-driving cars become a norm. Provide defenses on ethical grounds: The AI has been able to collect and assess videos from various users. Thus they could alert them about the potential dangers. The gathered information could send to a network, using real-time interpretation. This has been done for anticipating the smartest action course for the cars minimizing harms or doing away with the accidents completely. It would also be able to alert other drivers as detected by another user or included in any crash. The AI delivers the pivotal connection between the autonomous future and contemporary vehicles. Presently, most of the cars do not involve the continuous functioning sensors or cameras which could sort the accident avoidance or detection (Stock, Guerini Pianesi, 2016). However, various organizations are looking for such technologies. These would become reality in the years to come. Thus various benefits could be provided by such autonomous vehicles avoiding accidents on the roads. Solving of the ethical dilemma by AI consultants: The self-driving cars could help in putting an end to the quantity of tragic incidents with serious injuries occurring more often in the current world. Regardless the quantity and quality of self-resistance and crash-avoidable functionalities the car may possess, it is urged to be urged to the drivers from the side of AI consultants to drive responsible with caution. The AI consultant should observe certain points (Etzioni Etzioni, 2016). Making sure that the driver is sober: As drink is consumed, it is not suggested to go beyond the wheel-period. Being well rested before starting journey: Like the drunk driving, the fatigue driving could be just as dangerous as it. Following the posted laws of traffic: The rules are meant for keeping the system and others secured. Paying attention on the roads: Every distraction must be put away like the cell phones. Avoiding the road rage: Keeping the anger and emotions in control is desired. Otherwise it could result in dangerous outcomes while driving (Etzioni Etzioni, 2016). Conclusion: As the autonomous cars have been becoming widespread, questions have been arising regarding security. This also includes the assurance that the technology is safe and tested properly before releasing on roads. The vehicles with their connected infrastructure create scopes for attacks. There have been also various questions regarding ethics. The automated cars have been promising high profits and undesired consequences difficult to indicate. Changes are inescapable and it has been not necessarily a poor factor by itself. However, the main damages and disruptions are to be avoided and anticipated wherever possible. This is responsibilities of ethics in the public policies as indicated by the ACS code of conduct. It could make the path for better future. However, it could also turn wreck as it is not kept looking ahead. References: Bonnefon, J. F., Shariff, A., Rahwan, I. (2016). The social dilemma of autonomous vehicles.Science,352(6293), 1573-1576. Bostrom, N., Yudkowsky, E. (2014). The ethics of artificial intelligence.The Cambridge Handbook of Artificial Intelligence, 316-334. Bringsjord, S., Sen, A. (2016). On Creative Self-Driving Cars: Hire the Computational Logicians, Fast.Applied Artificial Intelligence,30(8), 758-786. Burton, E., Goldsmith, J., Koenig, S., Kuipers, B., Mattei, N., Walsh, T. (2017). Ethical considerations in artificial intelligence courses.arXiv preprint arXiv:1701.07769. Casey, B. J. (2017). Amoral Machines, or: How Roboticists Can Learn to Stop Worrying and Love the Law. Conitzer, V., Sinnott-Armstrong, W., Borg, J. S., Deng, Y., Kramer, M. (2017). Moral Decision Making Frameworks for Artificial Intelligence. Deng, B. (2015). THE ROBOT'S DILEMMA.Nature,523(7558), 24. Etzioni, A., Etzioni, O. (2016). AI assisted ethics.Ethics and Information Technology,18(2), 149-156. Etzioni, A., Etzioni, O. (2017). Incorporating Ethics into Artificial Intelligence.The Journal of Ethics, 1-16. Malle, B. F., Scheutz, M., Arnold, T., Voiklis, J., Cusimano, C. (2015, March). Sacrifice one for the good of many?: People apply different moral norms to human and robot agents. InProceedings of the tenth annual ACM/IEEE international conference on human-robot interaction(pp. 117-124). ACM. Russell, S., Dewey, D., Tegmark, M. (2015). Research priorities for robust and beneficial artificial intelligence.AI Magazine,36(4), 105-114. Stock, O., Guerini, M., Pianesi, F. (2016, February). Ethical dilemmas for adaptive persuasion systems. InProceedings of the Thirtieth AAAI Conference on Artificial Intelligence(pp. 4157-5161). AAAI P

The Sin Of Nadab Abihu Essay Example For Students

The Sin Of Nadab Abihu Essay Verse: (Lev. 10:1) And Nadab and Abihu, the sons of Aaron took either of them his censer, and put fire therin, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. (King James)The Sin of Nadab Abihu: An Exegesis There is no clear consensus as to what sin Nadab and Abihu committed as detailed in verse 10:1 of the book Leviticus, in the Hebrew bible. Some commentators like to take into consideration material previously mentioned, some like the literal view of the story, others try to narrow the possibilities to come to a conclusion, while still more understand it all as simply a figurative tale. But in truth, few if any of the explanations this exegesist looked through seemed satisfactory, but blended together, and analyzed individually, they did form a far more satisfactory intrepretation of my own. The story is that Aaron, the newly consecrated Israelite High Priest had two sons, Nadab and Abihu, who were consumed by God for offering strang e fire before him. This occruance took place during the Octave-day celebrations which were taking place for the opening of the just completed Tent Of Meeting, or Tabernacle. Sacrifices, and prayers were to take place each day with special ritualistic rules in the preparation and performance of each. The priests were chiefly responsible for the running of events, and as most scholars agree Nadab and Abihu at the time of their death were priests, and so were presumably performing their priestly duties. Where the break in agreement occurs is with the question that naturally arises: What did Nadab and Abihu do wrong? The answer to this question lies in the context of the verse, the bigger picture involved. This does not, however, mean that it is clear enough so one can realize it with a read through or two. We will write a custom essay on The Sin Of Nadab Abihu specifically for you for only $16.38 $13.9/page Order now To best comprehend the situation, an understanding of the verse must be realized. The realization in this case is best accompolished through a translation of the verse from the original Hebrew that can put a clear picture of the happenings taking place. Unfortunately such a translation is not available. The King James is to poetic to be vivid, and the RSV changes the true meanings of words too much to be respected. Similar arguments could be put for the other translations out there. Faced with such a dillema, one must undertake the translating upon himself: Then took Nadab and Abihu, the sons of Aaron, each his censer and placed in them fiery coals, and put on them incense and sacrificed before the Lord with strange fire, which he had not commanded them. With this translation it is clear that the action is taking place with a specific sequence, in an event that has to be taken into consideration. Furthermore, it clarifies the problem with the strange fire to explain that the fire was strange because it wasnt what God had commanded to be done. It is admitted, however, that this translation does not answer any questions beyond what any sentence can at any time answer. It is just a tale of events, and as any sentence studied individually would be, is a bit obscure. The whole picture must be taken into consideration. As for some explanation of the terms used: A censer is a pan used to carry coals. It has practical used even today in the middle east. The incense was a mixture of sweet herbs and spices as prescribed in Exodus 30:34. The one phrase that needs to be further developed is the hebrew esh zara or strange fire. The word esh as used here refers to fiery coals, but it has nevertheless compelled many scholars try to interpret it, mostly to fit their own theoretical views. In its present form esh zara, simply means a fire taken from an unauthorized source. This is what had made it strange and unholy for use in the Tent of Meeting. The use of the word zara which means strange, is a bit puzzling. Only a handful of times has the this form of strange been used in the Torah. Three other places other than Lev. 10:1 its been used to retell the reason Nadab and Abihu were consumed, one it has been used as ketoret zara or strange incense in Ex. 30:9, and once it has been used to explain how God was aroused into jealousy in Dt. 32:16. Every other time the word strange was used the root word necher was used. In Ex. 30:9 it is interesting to note that the verse like Lev. 10:1 is about incense offering on the altar. Aaron is warned not to offer any strange incense on the inner altar, after being told to burn incense on it every morning. One can only suppose that when strange fire is used in Lev. 10:1 it is not the same as strange incense used in Exodus. Therefore, this is further proof that the sin of Nadab and Abihu lay in the fire not the incense. The surrounding text has been disected by many scholars, but confusion, and uncertainty devalue the ins ight rendered by each. The material preceding the text details the events taking place during the eight-day, or octave-day celebration that took place when the tabernacle was completed, and ready for official use. Public prayers, and various sacrifices were prescribed, and all were performed by the priest(s). Directly preceding Lev. 10:1 in 9:23,24 is the detail of how Moses and Aaron on the eighth day went into the tabernacle, came out and blessed the people, and how the glory of God was shown to the people in the form of a divine fire that consumed the burnt offering laid on the outer altar. Immediately following verse 10:1 the death of Nadab and Abihu takes place, and in v.3 Moses is depicted giving this quote from God to Aaron: I will be sanctified in them that come nigh me, and before all the people I will be glorified. Aaron is then depicted as holding his calm, or grief. Following the section about Nadab and Abihu in v.9 is an admonishment to the priests not to enter the Tent of Meeting while under the influence of alcohol, or face death as punishment. This reference to intoxication has led many scholars to conclude that Nadab and Abihu were drunk, and this is why they were consumed. The larger unit containing the octave-day activities and the material following Nadab and Abihu is basically a priestly hankbook as to what was expected of them, their responsibilities, and the punishments awaiting them if they fail to follow the prescriptions. .uaa68cbdcac34c758d59e9c10a55c610b , .uaa68cbdcac34c758d59e9c10a55c610b .postImageUrl , .uaa68cbdcac34c758d59e9c10a55c610b .centered-text-area { min-height: 80px; position: relative; } .uaa68cbdcac34c758d59e9c10a55c610b , .uaa68cbdcac34c758d59e9c10a55c610b:hover , .uaa68cbdcac34c758d59e9c10a55c610b:visited , .uaa68cbdcac34c758d59e9c10a55c610b:active { border:0!important; } .uaa68cbdcac34c758d59e9c10a55c610b .clearfix:after { content: ""; display: table; clear: both; } .uaa68cbdcac34c758d59e9c10a55c610b { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .uaa68cbdcac34c758d59e9c10a55c610b:active , .uaa68cbdcac34c758d59e9c10a55c610b:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .uaa68cbdcac34c758d59e9c10a55c610b .centered-text-area { width: 100%; position: relative ; } .uaa68cbdcac34c758d59e9c10a55c610b .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .uaa68cbdcac34c758d59e9c10a55c610b .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .uaa68cbdcac34c758d59e9c10a55c610b .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .uaa68cbdcac34c758d59e9c10a55c610b:hover .ctaButton { background-color: #34495E!important; } .uaa68cbdcac34c758d59e9c10a55c610b .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .uaa68cbdcac34c758d59e9c10a55c610b .uaa68cbdcac34c758d59e9c10a55c610b-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .uaa68cbdcac34c758d59e9c10a55c610b:after { content: ""; display: block; clear: both; } READ: Physics Lab Report EssayWhen trying to understand this verse it is most helpful to look at it as a literal piece of work. One literal explanations rendered has been that the incense was offered on unauthorized coals (Milgrom 634). The coals were brought from an unholy place and incense was burnt on them inside the Tent of Meeting where only coals from the outer altar (Yitzhaki 16:12) were allowed to be used for incense burnings as stated in Lev. 16:12. Because they were not brought from the outer altar, they were called strange fire. As stated in 16:13: .that he die not if done properly; since Nadab and Abihu did not perform properly the acts, they were doomed to death. P. Heinisch, however, does not agree. He states the fact that it could not have been because they failed to bring fire from altar, because they had not been commanded yet (Laymor 49); Lev. 16:1 states: And the Lord spake unto Moses after the death of the two sons of Aaron The commandment to bring coals from the outer altar for incense burning is part of what God told Moses at this juncture. Another explanation of the sin committed by Nadab and Abihu is suggested. The argument is that Nadab and Abihu overzealous in their efforts to serve their roles as priests, took their censers, put coals from the outer altar -which had already received the divine fire- in them and proceeded to burn incense on the inner altar as a sacrifice, therefore prompting which he had not commanded them in v.1. from God. They were commanded to wait for a second fire to shoot from the Holy of Holies to burn the incense, but thinking that since the Divine Glory had once been revealed, they were permitted to take the coals, and use them for the ritual incense offering performed on the inner altar (Cohen 655). Because of the circumstances involved, even though in essence a good-hearted act, they were doomed to death (Hertz 445). Further proof of the non-malicious intent of the sons is to be understood from Moses following quote of God in Lev. 10:3: Through them that are nigh unto Me I will be sanctif ied Even though they were close to God spiritually, God had to be sanctified by meting out punishments as meant to be. Strict adherence to law is required (Brown 73), misunderstanding or not. Still another intrepretation of the sins of Nadab and Abihu, while looking at the surrounding text, is taking into consideration v.9. Jewish Rabbis state that Nadab and Abihu had dared to enter the Tabernacle drunk, and so had to die (Hertz 445). As previously noted v.9 contains an admonishment to the Priests not to enter the Tent of Meetingwhile drunk, or under the influence of alcohol. Observing this Rabbi Eliezer, a Torah commentator states: The proof is that their death (scripture) admonished the remaining that they should not enter intoxicated with wine into the sanctuary (Yitzhaki 10:2). But the merit of this argument is not very strong. The relationship between the strange fire by Nadab and Abihu, and intoxication is unclear. Furthermore, the statement I will be sanctified in them that come nigh to me attributed to God has no implications of any kind of sin involving the lude, but rather implies sin through the mistaken practice of a noble act. Some allegorical interpretaions of the Nadab and Abihu incident have been proposed also. One held by Rabbi Eliezer is that the sons of Aaron died only because they decided a law in the presence of their teacher Moses (qtd. in Yitzhaki 10:2). This argument is further supported in The Pentateuch and Haftorahs by suggesting that this disregard to Moses, or even Aarons authritative power, was a product of jealousy. They were enchanted with the ambition of being the head of the congregation, and hoped for the death of the old men (445). It was this that led them to commit the sin which ultimately brought on their own death, it is argued. But unfortunately this theory doesnt hold up too well either, as in 10:3 God through Moses blesses Nadab and Abihu by proclaiming they were near to him. Certainly jealous, and impious men would not receive that great of honor by God. Other suggestions are that the incense offered was improperly prepared as prescribed in Ex. 30:9, or that they were wearing their special robes in a way not acceptable, or even that the brothers entered the Holy of Holies, but there is not sufficient argumentative proof for any of them. The incense offering itself is not part of the sin, but the fire it was used to burn it with. If the mixture of incense was the problem, certainly the text would have read esh ketoret or strange incense but this is not the case. The argument that their clothing was worn wrong is not acceptable either, because it is just a guess: no where, even in the surrounding text is found a reference to priestly wardrobes to validify this argument. The argument that Nadab and Abihu entered the Holy of Holies is harder to disprove, but its likely that by before the Lord it is meant inside the Tent of Meeting, but directly outside the Holiest part, or before it. Since God is supposed to reside in there, scripture re gards the area as the body of God. According to the analytical approach to the Torah, as opposed to the traditional orthodox belief that it is dvinely inspired, four different schools of thought undertook the writing of the Hebrew Bible: Yahwist, Elohist, Priestly, and Deutronomist. The entire book of Leviticus is credited to the Priestly writer, or for short P. The time and place that P is believed to belong to is post-exilic Judah. After returning to the land of Israel after being given their freedom, the Priest class, which was by then also the teaching class, tried to instill in the Israelites a sense of religious responsibility, and with that the doctrine of as God is holy so must Israel be began to take form and precedent. Most of the writings credited to P infact have to do with minute detail of ritualistic acts of cleansing and keeping holy. Ps genuine need for an aetiology of the ritual practice of Judaism is what N. Gottwald wrote when explaining the motives th P writers h ad for such a document which is basically articulated around covenants made by God wth various biblical figures (448). The people P was trying to reach was exposed to paganist religions, and cults residing in the Babylonian empire, and even before the exile some of these cultic behaviors had penetrated Israel with the many Assyrian invasions and settlings in the land. Infact many of the rituals were incorporated into daily lives. Assyrian astral worship began to surface in Judaean culture around the end of the first Temple. How this relates to the story of Nadab and Abihu is the fact that astral worshipping involved the offerings of incense on rooftops of homes (Milgrom 628). Many biblical sources among them Jeremiah 19:3, and Zephaniah 1:5 testify to the existence of incense burning on rooftops of the Jewish people. P believing this ritual is thoroughly paganistic, and therfore unallowed, decided to do something to cure the epidemic. Observers have come up with the theory that the priest class knew they could not blot out this ritual by simply issuing edicts forbidding it, because the ritual was so widespread that the order would have been ignored, and the Priestly influence and power therefore undermined. The solution was to put it into law, with a polemic tale against pagan practices of incense burning with Nadab and Abihu serving as subjects who disobeyed the command of God, and were destroyed because of it (Milgrom 629). Infact, Nadab and Abihus offering of the strange fire resembles closely the Zoroastric custom of enthroning fire in the temple by having two priests carry the flame into the sanctuary on a censer (Milgrom 628). The lesson the Nadab and Abihu tale was supposed to teach was: Legitamate incense, legitimate people, but illegitimate coals! The only coals authorized for such a service were coals taken from the altar outside the Tent of Meetingas stated in Lev. 16:12. .u6d4a1bc72b81fe4629ec233f4b65a4cd , .u6d4a1bc72b81fe4629ec233f4b65a4cd .postImageUrl , .u6d4a1bc72b81fe4629ec233f4b65a4cd .centered-text-area { min-height: 80px; position: relative; } .u6d4a1bc72b81fe4629ec233f4b65a4cd , .u6d4a1bc72b81fe4629ec233f4b65a4cd:hover , .u6d4a1bc72b81fe4629ec233f4b65a4cd:visited , .u6d4a1bc72b81fe4629ec233f4b65a4cd:active { border:0!important; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .clearfix:after { content: ""; display: table; clear: both; } .u6d4a1bc72b81fe4629ec233f4b65a4cd { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u6d4a1bc72b81fe4629ec233f4b65a4cd:active , .u6d4a1bc72b81fe4629ec233f4b65a4cd:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .centered-text-area { width: 100%; position: relative ; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u6d4a1bc72b81fe4629ec233f4b65a4cd:hover .ctaButton { background-color: #34495E!important; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u6d4a1bc72b81fe4629ec233f4b65a4cd .u6d4a1bc72b81fe4629ec233f4b65a4cd-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u6d4a1bc72b81fe4629ec233f4b65a4cd:after { content: ""; display: block; clear: both; } READ: Autism EssayEven though the Torah did have a final editor who put together the books as they are today, according to the anlytical thinking, it is believed that the Yahwist, and Elohist material were incorporated within the general outline that P provided (Gottwald 452). Therfore most of Ps views are preserved, and what we have today is probably what was intended to be read, if not how to be understood. Even though post-exilic Israel had a very tense political situation, the influenced that prompted the P writers to do this piece seems to be religious (Milgrom 628). The problem involved the fact that the Jews were a province in the Zoroastrianic Persian Empire which had co nsiderable influence with the people who considered them their savior. Therefore the story of Nadab and Abihu was needed to ingrain in the people a sense of nationalism, and religious unity needed for them to survive as a people, aas thought by P. This verse has had a profound effect on the religion of Judaism as practiced today. If not for this passage Jews around the world might be burning spices, just as they light candles on Friday evenings, as a religious, traditional ritual. But this verse along with the other one or two like it, step in and forbid the imitation of the act done daily on the holy altar of gold by the priests, when there was a suitable, and authorized place for the performing of it. This act ran too close to pagan rituals by the laymen too be allowed to be done by Jewish laymen. The closeness could have been intrepreted as a relationship, and that would have been the ultimate disaster: The Mono-theistic ritual done by the people individually to their one-god, being essentially the same as the pagan ritual to their many gods. At this point the exegesis comes full circle to the point: What was it that Nadab and Abihu did that was so wrong? What was the sin? It is worth repeating that the answer lay in the context, and the surrounding text. Nadab and Abihu along with their brothers and father were given a set of rules, and prescriptions of rituals by which to abide by on the last day of the octave-day celebrations (Ex. 9:6), one of which was to wait for devine fire to burn sacrifices, though not specifically mentioned in text. In Lev. 9:24 we learned that fire came out from before the Lord, and consumed the burnt offering Nadab and Abihu, having been assigned the task of handling the incense offering, saw the divine fire devour the burnt offering on the outer altar, and having witnessed their father take coals from that altar, remove them to the inner altar, and burn incense with them the past several days, proceeded to do the same. What they had failed to do was follow directions correctly and wait for a s econd divine fire to burn the incense offering. This misinterpretation of the law cost Nadab and Abihu their lives. The fire was called strange simple because it was not what was ordered to be done, as the last words of Lev. 10:1 attest: .Which he had not commanded them. The ritual was strangely performed and not the way it was supposed to have been. In light of their offense, and the fact that they were heir-apparents to the high-priesthood, their sin was not forgivealble, and therefore punishable by death. As S. R. Hirsch correctly pointed out when quoted by A. Cohen (445): the stricter the standard by which he is to be judgedthe greater the consequent guilt and punishment, if there is a falling away from that standard.